expressly bidden look forward to the vengeance which awaits our persecutors, when we are bidden abstain from all vengeance ourselves; and there is' no such incompatibility, we repeat, between the sight of a creature in torment and our love of pity,`· as there is between the sight of a creature doing palpable iniquity, and our feeling as complacently towards him as we should towards an innocent or: deserving man. The requirement here laid upon us inflicts no jar, or felt infraction on any law of our nature. True, it calls for a strenuous effort; but this is mainly and properly an effort of consideration, which as being on things future and unseen, is an effort of faith. It is the effort of a mind looking forward to the day of retribution, to the dread realities of a coming judgment and coming eternity. That in the strength of this faith we can forbear and love and pity and pray for even our deadliest enemies, and are thus enabled to lay an arrest on the most urgent propensities of aggrieved and suffering nature-is a glorious verification of the power ascribed to faith in the New Testament. It is in truth our great instrument by which to achieve the sublimest moralities of the gospel. For not only doth it work by love, but overcometh the world. "This is the victory that overcometh the world, even our faith." It is not overcome of evil, but gains the noblest of all victories over a world lying in wickedness, by overcoming its evil with good.

We must now quit the general argument; and

finish our lecture by a very few explanatory remarks on the two or three verses of this passage which seem to call for them.

In the 17th verse it may appear somewhat out of place, as not altogether in keeping with the subjectmatter of the other precepts, when the apostle tells his disciples to provide things honest in the sight of all men. But the truth is, that nothing is more graceful in the eyes of others than the grace of forbearance; and nothing more fitted to engage the sympathy of by-standers, than a mild and patient demeanour under injuries, more especially if it be the obvious effect of conscience and not of cowardice, not a pusillanimous surrender of oneself to the insolence of oppression, but an act of obedience to the high behests of principle. It is thus that in early times, the Christian religion was indebted for much of its progress to the gentleness of converts under persecution; and so among the other sustaining forces which upheld in the breasts of these devoted men, the charity that endureth all things, was there the exalted motive of adorning the doctrine of God their Saviour, that it may find a growing esteem and readier acceptance in the world.

In the 18th verse it is evidently supposed that it might not be possible even for the best of Christians, and that it might not lie within the capacities of his moral system, to live peaceably with all men. He must first be pure and then peaceable: and till the first object is secured, it is his part not to acquiesce but to contend earnestly. And then as to

what lies in him, let me state, by way of one example, that it is not in him to look complacently on moral evil. He cannot though he would; and neither will the Spirit help him to this, or put this in him. And thus he might forbear, though he cannot justify-even though his enemy should seek for more than toleration, should seek an express approval or vindication at his hands. This he cannot do with truth or honour, and therefore will not do at all; and hence a contest which he cannot heal, or one case among others which could be named in which peace is impossible.

In the 19th verse we are told to give place unto wrath not to our own wrath, for this we are forbidden, just as elsewhere we are forbidden to give place unto the devil. We must not give range or licence to any resentful feelings of our own; but the meaning is either that we give place to the wrath of our enemy, not resisting but rather giving way before him: Or, that we leave the matter to God, and do not pre-occupy by any vengeance of ours, that vengeance which it is for Him alone to inflict -and so commit ourselves to Him who judgeth righteously.

And lastly, by heaping coals of fire on the head of an enemy, we should understand, that in returning him good for evil, and persisting in this till we shall have heaped our kindnesses upon him-it will either melt his spirit into another and a gentler mood; or, failing this, it will aggravate his condemnation.

. In conclusion let me observe, that persecution may again revisit these lands; or though not, that still in ordinary life, under the domestic roof, or amid the familiar dealings of human society, there is ample scope for the wrongs and the heart-burnings of most grievous injustice, and therefore full and constant opportunity for the exercise of those virtues which are here prescribed to us. By the sacrifice of our natural interests, or what is still more difficult, as being at times well nigh uncontrollable, by the sacrifice of our natural resentments. we prepare the way for those highest of all conquests in the world, the conquest of principle. We set forth the graces of personal Christianity, and exhibit it to men both in the most sublime and the loveliest of its aspects. It is not when we are buffeted for our faults and take it patiently, but when we suffer for well-doing and take it patiently —it is then that the glory of religion is advanced upon the earth. Then it is that we are both ac

ceptable to God and approved of men.

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LECTURE XCII.

ROMANS, xiii, 1-7.

"Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. For, for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour."

THERE are certain speculatists in social and political philosophy, who would measure the duty of subjection by what they are pleased to imagine the right of sovereignty, and would make the one depend upon the other-so that there shall be no incumbent loyalty on the one side, unless there is a legally constituted government on the other. And thus to make out the obligation of subjects, they would go back on the theory of an original compact,