Rom. xii. 21. Be not overcome of evil, but overcome evil with
good.
THE writings of the Old Testament exhibit a system of morals incomparably superior to any that was ever promulgated by the wisest philosophers. In extent it equals the New Testament. It is quite a mistake to say that our Lord inculcated sublimer morals than ever had been revealed before : he only removed the false glosses by which the commands of God had been obscured, and enforced the observance of those commands by motives of a higher nature. Still however it must be confessed, that the New Testament brings the sublimer precepts more clearly into view, and expatiates upon them in a more autho- ritative and convincing manner. This appears in the injunction before us, which is as concise, as com- prehensive, as forcible, as words could express it.
In discoursing upon this precept we shall endea- vour to mark,
I. Its import —
The " evil" here spoken of does not relate to sin, but to suffering ; and comprehends all those injuries, whether real or imaginary, which we are called to endure. In reference to this, two questions arise :
1. When may we be said to be overcome by it ?
[We are not overcome by evil merely because we are crushed by it; for St. Paul, when " pressed out of measure by his troubles in Asia," " thanks God for enabling him always to triumph in Christa :" and declares that while " we are ac- counted as sheep for the slaughter, we may be more than con- querors1'." But we are then vanquished by it, vihen we are diverted by it from the path of duty.
Suppose on account of the trial being exceeding heavy, we are tempted to doubt whether it can, or will, be overruled for our good : then we are vanquished ; because we question the truth of God, who has said, that " all things should work
a 2 Cor. i. 8. and ii. 14. b Rom. viii. 36, 37.
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