rance of our Lord, and the injunction founded upon it, can mean no less than this, that His victory over the world is the pledge of our triumph also. He fought and conquered as the Captain of our Salvation. Was it ever known that a leader was victorious, and his army defeated? Those who fight under Jesus's banner, looking to Him for guidance, and leaning on Him for support, are certain of victory over all tribulations. Knowing this, the Apostle John both admonishes us boldly to encounter all trials, and warns us to attempt nothing in our own strength. With absolute reliance on the Saviour's power, our success is sure; for this is the victory that overcometh the world, even our faith. (1 John v. 4.) So depending, and so persevering, we shall always find peace in Christ compatible with tribulation in the world.

On the contrary, we shall find that peace with God through Jesus Christ is incompatible with peace in the world. If mankind in general would consent to live on terms of amity with humble and devoted Christians, they would show them more favour than they showed their Lord, or than He prepared His disciples to expect: unless indeed it could be proved that the world is greatly altered since He sojourned among men. But this cannot be proved. Whatever difference a general knowledge and profession of Christianity may make between the present and some former ages, the lives and characters of men are sub

stantially the same. Apostle Paul is but too faithful a portrait of multitudes in this Christian land. Lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof. (2 Tim. iii. 2-5.) How comprehensive is this description of mankind! When we speak of the world, as opposed to the people of God, these are the characters we mean. To be at peace with such men, and at the same time to have peace in Christ, I do maintain to be impracticable. To assert the contrary, is to forget the word which our Lord emphatically commanded us to remember. The disciple is not above his Master, nor the servant above his Lord. It is enough for the disciple that he be as his Master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household. (Matt. x. 24, 25.) The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep your's 'also. (John xv. 20.) The Apostle John also lays down this maxim as the test of a child of God. Whatsoever is born of God overcometh the world. He then who is overcome by the

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world cannot be born of God. And that man is overcome by the world who yields to its temptations and chooses its votaries for his companions. There are those who think to recommend religion to the idle and profane by conforming in some measure to their practices. This is always a fruitless attempt; and too often it is a treacherous, a cowardly device to shun the offence of the cross. In the present day there is so much of this unhallowed coalition, that it is hard indeed to find a Christian whose principles at all times maintain the ascendency over the vanity of the mind and the infirmities of the flesh. No doubt it is pleasing to human weakness to be flattered by men, and mortifying to human vanity to be neglected or looked upon with contempt. It is a high attainment in the Christian walk patiently to submit, as St. Paul and his brethren did, to be counted fools for Christ. To avert this imputation, men hesitate but little to lay aside the peculiarities of the Christian character. They may be charitable to the poor, attentive to the ceremonies of religion, and profess to admire the doctrines and rebukes of an uncompromising teacher. But what does all this amount to, if, six days out of seven, the Christian is merged in the politician, in the man of pleasure or of business? If he thus gives the right hand of fellowship to all men, and assumes the appearance of all, no wonder if he avoids that tribulation which our Lord warned His disciples to expect from the world. But has

he peace in Christ? The world may caress him, applaud his liberalism, and admire the facility with which he can adapt himself to the various shades of society. But what judgment does the Saviour pronounce upon him? Woe unto you when all men shall speak well of you. Where

fore? Because He knew, that it would not be possible for any to receive universal commendation without deviating from the narrow path of Christian fidelity. He who thus betrays the Saviour is ashamed of Him and His Cross. And what saith our Lord of those who can be guilty of perfidy like this? Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. (Mark viii. 38.)

I have conceded, not merely that it is unneces sary, but also improper, for a Christian to provoke the enmity of the world by any conduct not manifestly required in the way of duty. But there is much less danger of erring in this, than in the opposite direction. If we do not watch our hearts with a most scrupulous eye, they will easily lead us into the belief that we are only acting the part of Christian prudence, when actually betraying our Master's cause. It behoves every one to be jealous over himself with a godly jealousy, when undisturbed by the world: to be the rather suspicious of its peace than to

court it, lest he incur the denunciations of the Lord against those of whom all men speak well.

When called upon to give up any thing we value, it is natural and reasonable to calculate what we are to gain by the sacrifice. In the present case however, there ought to be no such hesitation. Our Lord's injunction to renounce the world should suffice with all who own His authority. They are bound to obey with promptitude, and may confidently leave the result to Him. Yet, ever considerate for His disciples' infirmities, He has not omitted to meet this apprehension. When Peter reminded Him that himself and his brethren had left all and followed Him, Jesus answered and said, verily I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel's, But he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. (Mark x. 29, 30.)

How is this? You remember the interesting occasion when He stretched forth His hand toward His disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. (Matt. xii. 49, 50.) Such was His regard for them, and such theirs also for Him, or they would not have