eentiment1. And though It cannot be predicated of God that he la •w•~•. It la an cssc11tial feature of the godly man, who therefore covets it EIR an integral part of the we11Hh of the soul. And then, by a natural association with this reverential attitude towards God described by "godliness," there follows faith; the entire reliance of the soul upon God's goodness, and specially on al! his promisea-those promises which are yea and amen in Christ Jesus; faith which fastens on JesUB Christ as the aum and Bll~stlrnce, t!ie head and completeness, of God's good will to man; as the infallible proof, which nothmg can detract from, of God's purpose of love to man; 118 the lllllllOT&ble rock of man's salvation, which may not and cannot be moved for ever. And, 118 by a necessary law, from thia faith there flows forth loue: love to God and love to man; love which, like righteousness, is an attribute which the man of God has in commoa with God; love which, in proportion to its pureness and it.a intensity, assimilates the man of God to God himself, and is therefore the most prized portion of his trea,mres. Nor mt111t another essential virtue of the man of God be overlooked by him. and that is patience. Just ss godlines, and faith are qualities in the man of God relatively to God, so ia patience a necessary quality relatively to the hindrances and impediments of the ml world in which he lives. The primary idea of wopovl, i■ continuance-" patient continu- ance:' as it is well rendered in the Authorized Version of Rom. ii. 7. The enmity of the world, the outward and inward temptations to evil, the weariness and tension induced by prolonged resistance, are constantly pressing upon the man of God and counselling cessa- tion from a wearisome and (it is suggested) a fruitless struggle. He has, therefore, need of patience; it is only through faith and patience that he can obtain the promiseL He must endure to the end if he would graspthecoveted salvation. Patience must mingle with his faith, patience must mingle with his hope, and patience must mingle with his love. There must be no fainting, no halting, no turning aside, no growing weary in well-doing. Tribulations may come, afflictions may press sore, provocations may be multiplied, and labours may be a heavy burden; but the man of God, with the aure hope of the coming of Christ to cheer and support him, will go steadily forward, will endure, will stand fast, unto the end. And as regards the provocations of men, he will endure them with meekness. Not only will he not turn back from his purpose on account of them, but he will not let his spirit be ruffied by them. He will still be kind to those who are unkind, and gentle with those who are rough. He will render good for evil, and blessing for cursing, if so be he may overcome evil with good, ever setting before him the blessed example of him "who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously.n Thus fighting the good fight of faith, he lays hold and keeps hold of eternal life, and will be found without spot, unrebukable, in that great and blessed day of the appearing of our Lord Jesus Christ. "to whom be honour and power everlasting. Amen.•
HOMILIES BY VARIOUS AUTHORS. Ver, 1.-The duties of slaves to unbelieving masters. The apostle next proceeds to deal with the distinctions of civil duty, and takes up the case of a very numerous but miserable class which appears to have been largely attracted to the gospel in primitive times. I. THE HONOUR DUE TO PAGAN KAl!TE'BL "Whoever are under the yoke as bond- servants, let them reckon their own masters worthy of all honour.• 1. 7'Aa condition of the slaves was one of much hardship. There was practically no limit to the power of the masters over the slaves. They might be gentle and just, or capricious and cruel. The slavea had no remedy at law against harah treatment, as they had no hope of escape from bondage. 2. Yet their liberty lad not been so restricted that they had not the opportunity of hearing the gospel. There were Ohristian slaves. Their har~ !ife was ameliorated, not merely by the blessed hopes of the gospel, but by the privilege of spiritual equality with their masters which was one of its distinguishing glories. 3. 7'lt gosp,l dul not interfere with the duty of obedwnce which they owed to their masters. They were to give them all honour-not merely outward subjection, but in ward respect. Ohri■tianity did not undertake to overturn social relations. If it had done so, it would ban been revolutionary in the last degree; it would have armed the whola forces of the 128 THE FIRST EPISTLE TO TIMOTHY. [oB, VI, 1-21,
Roman empire against It; it would itself have been drowned in blood; and It would have led to the merciless slaughter of the slaves themeelves. Yet Ohrietianlty prepared t,he way from the very first for the complete abolition of slavery. The faot that with the great MRster in heaven "there was no respect of persons," and that "in Jesus Christ there was neither bond nor free, but all were one in Obrist," would not juetify the slaTIII! in repudiating their present subjection, while it held out the hope of their eventual emancipation. They must not, therefore, abuse their liberty under the gospel. 4, Yet t1- toa1 a limit to tM 1laT1e's obedience. He could only obey his maater so far as was consiatent with the laws of God and his gospel, consenting to suffer rather than outraae his conscience. Cases of this sort might arise, but they would not prejudice the gosp;l like a ~imple revolt age.inst existing relationships. ' II. THE REASON F61I THE DUX HONOUR GIVEN TO THEm PACUlf MASTERS. .. That the Name of God e.nd his doctrine may not be blasphemed." 1. There would be a serious danger of such a result if slaves were either to withhol,d due senrice to their masters or to repu,tli.au all subjection. God and his doctrine would be dishonoured in the eyes of their masteni, bece.nse they would be regarded aa sanctioning insubordination. Thus a deep and widespread prejudice would a.rise to prevent the gospel reaching their pagan masters. 2. It is thus possiok for tM meanest members of tM <JhurcA to do honour to God and tM gospel. The apostle contemplates their adorning "of the doctrine of God our Saviour in all things" (Titus ii. 10). 3. Tiu safM considerations apply to tM ease of domestic servants in our own day. The term translated here "slaves" is used with some latitude in the Scripture. It applies sometimes to persons entirely free, as to David in relation to Saul (1 Sam. xix. 4), to Christia.as generally (Rom. vi. 16; 1 Pet. ii. 16), to apostles, prophets, and ministers (Gal i. 10; 2 Tim. ii. 24), and to the higher class of dependents (Matt. xviii. 23; :u:i. 34). Thus the term implies a relation of dependence without legal compulsion. Christian servants must yield a willing and cheerful service that they may thus honour the gospel.-T. C.