Christianity. Had they more of openness and intrepidity in their talk-when they sit at the same table, did they meet together on the footing of a society of immortals-would they speak of the country whither they were going, and of the character which prepared for it--A goodly number even of their present society might be amalgamated into a conformity with their own spirit, while the rest might be scared away from those resorts, in the atmosphere of which they could not breathe with congeniality or comfort. There would thus be

brought about a thing mainly wanted in our day—a broader line of demarcation between the church and the world. It might seem a paradox, but is not the less true, that it is easier to be an altogether than an almost Christian.

Ver. 15, 16. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.' Passing over at present a verse which regards the deportment of the persecuted Christians to their enemies, we, in the next two verses, still find the apostle occupied with the matters of that internal morality which should subsist among themselves, or with the directory of their conduct to each other.

'Rejoice with them that do rejoice.' He, a few verses before, had bidden them rejoice in hope; and certainly, it is well that Christians, for their mutual encouragement, and to uphold the stedfast

ness of their faith, should speak often together of that heaven which is the home of their common expectations. But beside this, the sympathy of congratulation seems to be recommended in this clause, even as the sympathy of pity forms the subject of the next. A sincere happiness in the happiness of others, argues not merely the strength of our affections, but our freedom from envy towards them.

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'And weep with them that weep.' There is a charm in the fellow-feeling of others, distinct altogether from the pleasure we have in any material benefit that we might receive from them. This last is provided for in a foregoing verse, under the heads of distributing to the necessity of saints,' and being given to hospitality.' But to complete either the code of charity, or the happiness of that society over which it reigns, it is indispensable that the moral should be superadded to the substantial or physical; for certainly apart either from gifts or services, there is enjoyment, and that of the highest order, both in the mere exercise of kind and brotherly affection on the one hand, and in being merely the object of such affection on the other— whether it be that of sympathy with the prosperous, which heightens the felicities; or of sympathy with the afflicted, the ills of humanity. It is thus that independently of all aid from the hands, there comes a direct and most precious contribution to the happiness of the species from the hearts of men --and that by instant transition, in the play of their

reciprocal emotions from one spirit to another. The apostle was no stranger to the balsamic virtue, as of some hidden essence or elixir, which lay in this more ethereal part of well-doing. In these days it operated with all the speed and force of a pulsation, throughout the widely extended community of the faithful. "Whether one member suffered, all the members suffered with it; or one member was honoured, all the members rejoiced with it."1

The three clauses of the 16th verse serve, we think, to qualify and determine the meaning of each. The general lesson of the 15th is, that all and more especially if saints or members of the same Christian society, should, if in like circumtances, be alike sharers of our sympathy. And we are inclined to view the general lesson of the 16th, as being, that these same parties, as all members of the Christian church, should at least in far the highest and noblest distinction of which humanity is capable, have the like place, or be alike sharers in our estimation. We do not regard them as meaning that we should all think the same things, -that we should be of one orthodoxy, or of one opinion in matters of doctrine or theology; but that whatever the diversities of our rank or station might be, we should, on the ground of our common Christianity, hold each other in equal or like estimation. The original presents a counterpart between the 'each other' of the first clause, and the 'yourselves' of the third, which coupled in cach 11 Corinthians, xii, 26.

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with the same radical word, impresses the idea that when taken together, they signify that we should mutually hold each other in the same estimation, and not confine our estimation to ourselves.1 If in Phil. ii, 3, we are told that in lowliness of mind each should esteem other better than themselves— in this place, and to our minds it gives the precise sense of the passage, we are told that each should esteem other at least as good as themselves. And in keeping with this view, we are disposed to think that in the middle clause they are not men of low estate to whom we are bidden condescend, but low or humble things that we are bidden be content with. Do not aspire after high things, but consent to be evened with low things. Honour all your fellow-Christians, and that alike on the ground of their common and exalted prospects. When on this high level, do not plume yourselves on the insignificant distinctions of your superior wealth or superior earthly consideration of whatever sort. Rather let the rich rejoice in that he is made low; and thus let the monopoly of honour, or self-respect, give way to the respect of each other. do not lose the benefit of the precept in our version -'condescend to men of low estate'-by our substitution of things for men. He who for the sake of the gospel can put up with low things, with poverty and all its humble accommodations, will not refuse to associate with Christian men, who are lovers and followers of the gospel, because of their poverty.

1 Το αυτο εις αλληλους φρονουντες, and Μη γίνεσθε φρονιμοι πας εαυτοις.

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LECTURE XCI.

ROMANS, xii, 14, 17–21.

"Bless them which persecute you: bless, and curse not....Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good."

THE apostle does not satisfy himself with pressing home upon his converts the duties which they owe to each other; but in the verses now read, teaches them further how they should walk towards them who are without-and this, as Christians at that time formed a suffering and outcast society in the world, was tantamount to telling them, how they should conduct themselves to enemies who heaped upon them all sorts of injury, even to the length, if they could have achieved it, of their extermination. The subject therefore of the passage before us, the right treatment, not of friends, but of adversaries-that great peculiarity in the ethics of the gospel, which conflicts most perhaps with the natural tendencies of the human heart; and by which

is