By giving, we also show our resemblance to Christ. "Ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." By giving of our possessions, then, for the welfare of our fellows, we show the spirit of our Savior, and prove ourselves to be his followers..

By giving liberally we also improve our own moral character. "He that watereth, shall be watered himself." There is a reflex influence in benevolence which is most desirable. The man who gives, advances himself in virtue. While he is doing good to others, he is doing greater good to himself. He is rising higher and higher above the disease and contagion which is spreading around in those who are miserly and regardless of God's glory. He puts himself in a purer and more heavenly atmosphere. He schools his soul to the discipline of heaven.

Christian liberality is also peculiarly pleasing to God. He is pleased with the sacrifices of prayer and praise, and with the offerings of a broken and contrite heart; but He is "well pleased" -it is his especial pleasure to see us doing good unto others. He thus sees the active operation of his grace. He thus beholds the vine which he planted and cherished with so much care bringing forth the desired fruit. And if we have any real desire to please God, we will be liberal.

And our liberality here is connected with our final reward in another world. Let no one be surprised at this. It is a doctrine of an infallible Teacher. "He who receiveth a prophet in the name of a prophet, shall receive a prophet's reward." "Whosoever shall give a cup of cold water, only, to a disciple, in the name of a disciple, shall in no wise lose his reward." It is said, "Give, and it shall be given to you; good measure, pressed down, shaken together, and running over." "He that showeth no mercy, shall have judgment without mercy." "Blessed are the merciful, for they shall obtain mercy." The Scriptures are full of high rewards for the benevolent, assuring us that those who do good, and forget not to communicate, shall obtain everlasting riches in glory.

VI. Christians are to cultivate submission to their rulers. "Obey them that have the rule over you, and submit yourselves." This is christian duty in reference to all rulers. There is nothing in the Scriptures to encourage disloyalty, rebellion, or disobedience to magistrates. It is their strict injunction upon all, "submit

yourselves to every ordinance of man for the Lord's sake; whether it be to the king as supreme, or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well. For so is the will of God."

Politicians commonly assume that government is a thing of necessity. Men, say they, following their own selfish impulses, soon come to oppress each other, and that organization becomes necessary for mutual protection and general comfort. They seem to think, that God in his institutions for the good of man has had no reference to our political interests, but has left this matter to our own discretion. Notwithstanding that individual character is mostly framed and moulded by the power of political institutions, they would teach us that God in his efforts to improve and educate us for happiness and glory, has yet left those institutions to be framed by the philosophic wit of man. And hence they also claim the right to resist whatever authority they may choose to regard as illegal. But not so are we taught in the Scriptures. Revelation carries us back to the fountain of the race, and there points us to the root-the foundation of all social institutions as it came from the hands of God himself. "God saw that it was not good for the man to be alone." This was the motive of government. He ordained the marriage relation; and in that he instituted and conferred political power. That power, thus set afloat upon the stream of time, God has watched with a sleepless eye, and guided by his providential hand, through all the successive ages through which our race has passed. Whatever configurations it has at different times, and among different nations assumed, and to whatever consequences it has led in the political history of the world, it has always been the creature and instrument of God, and under his immediate control. Hence it is that the Scriptures ascribe to him an active sovereignty over all earthly kings and powers. Hence it is that the Savior has taught us to ascribe unto him "the kingdom, and the power and the glory." Accordingly we also find it written, "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 not then be afraid of the power? Do that which is good, and thou shalt have praise of the same: for he is the min

ister 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 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; honor to whom honor."

And especially are we to render submission to our spiritual teachers. "For," says the apostle, "they watch for your souls, as they that must give account." It is for your own good that ministers occupy their offices; and hence the proper respect should be shown them, and a willing and cheerful subordination in the exercise of the authority which Christ has reposed in their hands. This exhortation does not imply the surrender of the rights of private conscience to the dictation of the clergy. By no means. Every man is personally accountable to God; and this fact for ever settles in favor of every man the right of private judgment, and the liberty of conscience. But there is yet a reverence and submission due to those who fill the offices of the church, the want of which no circumstances can justify. It is God who commands, "obey them that have the rule over you, and submit yourselves."

VII. Finally, the apostle exhorts his christian brethren, "Pray for us; for we trust we have a good conscience, in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner." In this solicitation of the prayers and sympathies of his brethren, Paul puts his claim upon the honesty of his life and the increased service of which he would be were he set at liberty. It appears that he was in prison when he wrote; most likely a prisoner at Rome. At all events, the language is such as we might suppose him to use under such circumstances, and may be of service in deciding upon the authorship of our epistle.

I will dismiss your attention, this morning, then, by affectionately commending to your careful observance these several precepts of the apostle. Have contentment. Remember your teachers. Be stable in the doctrines of the Gospel. Ever give to God the sacrifice of praise. Cherish a warm benevolence of heart. Cultivate the spirit of submission to your rulers. And pray for me. And may the God of peace be with you, now and ever. Amen.

LECTURE XXXVI.

CONCLUSION.

Heb. xiii. 20-25. Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen.

In these words we have Paul's conclusion of his epistle to the Hebrews. Its substance and its spirit are in full keeping with what has gone before. Every sentence is full of faith, affection, earnestness, and solemn dignity. He had now gone through with the discussion of the most momentous subject that can engage the attention of man. He was just committing an address to a people to whom he was most intimately related, and which was to serve as the last solemn appeal to their consciences in view of coming judgment. He had traversed with a master's discernment the whole field of Jewish and Christian theology-plied every argument which his powerful mind could suggest and set forth the truth with all the pathos and eloquence which his fervent soul could dictate. He proceeds, now, to commit his cause into the hands of another, and one far higher: "Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen."

From these words we may observe-1st. The representation which he gives of the God to whom he prays; 2nd. The object for which he prays; and 3d. The medium through which he looked to see his prayer answered.

1st. The apostle represents God as "the God of peace." This may set forth the Deity as the source of all prosperity-the proprietor and sovereign dispenser of all temporal and spiritual good.

This the Scriptures clearly teach. James says, that "every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." Nor is there any blessing enjoyed by man, or any other creature, which is not the gift of God. The phrase "the God of peace" may also signify that God is a peaceful, and hence a reconciled God. As a righteous governor, he is angry with the wicked every day, and his wrath abideth on him. But by the glorious mediation of Jesus Christ, so fully and graphically discussed in this epistle, the Divine wrath has been appeased. The violated law has been fully satisfied and duly honored. So that now God may be approached by sinful men in perfect peace and safety. His mighty arm is no more lifted and clothed with thunder to smite down the man that would presume to draw near him. He is now a peaceful God-a God whom we may approach, and even call "our Father."

Again, the phrase "the God of peace" may also signify, that God is willing and ready to confer peace upon the troubled and afflicted inhabitants of the earth. And this is also true of the Deity. He is not only ready to confer upon his people all suitable outward prosperity, but especially that more desirable and important internal quiet of the soul, which is the consciousness of pardoned sins. His invitation to all is, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." "Take my yoke upon you, and learn of me; and ye shall find rest unto your souls."

2nd. The apostle further represents God as Him “that brought again from the dead our Lord Jesus." This is a fact which the Jews indeed denied. But the evidence of it is far too strong to leave any candid mind in doubt. It was foreshadowed by types. It was predicted by prophecies. It is attested, also, by a host of witnesses, who could have had no sufficient motive in the support of such a falsehood, if a falsehood it were. And the Holy Ghost himself, by conferring miraculous powers upon those who preached the fact, and by scaling the effectual influences of what they preached upon the hearts of multitudes, has added his testimony in support of the truth of Christ's resurrection. The resurrection of our Savior by the power of God, established several very important points in the christian system. It not only demonstrated the divinity of Christ, and furnished us a pattern and a pledge of our own resurrection from the grave; but it also proved that God