a state of absolute persecution, than it is with a state of discord, confusion, and insecurity. To avert these fearful evils, the bane both of public and of private virtue and happiness, must, then, be alike the desire of the patriot and the christian. But let us not forget, that in a nation like ́our own, where free institutions have long existed and are daily further extending their influence, it is not even in theory, the absolute will of the sovereign which coerces the people; and it is quite undeniable in fact, that the force of public opinion must essentially bias and control all the measures of government—whether for good or for evil: so that if the principles of sound and pure religion shall ever unhappily lack the Monarch's sanction and encouragement, the calamity may be ascribed less to a dereliction of duty on his part, than on our own. Great reason then have we, whatever our station, to join heartily in that petition in which we, on this day, implore Almighty God in behalf of our king; " Direct all his counsels and endeavours to thy glory and the welfare of his people; and give us grace to obey him cheerfully and willingly for conscience' sake; that neither our sinful passions, nor our private interests, may disappoint his cares for the public good." Never, I will venture add, could the petition be more seasonable. For, can it be denied, that there are too many, and those too

prominent among us, who instead of desiring that themselves, or others, should “lead a quiet and peaceable life in all godliness and honesty," might seem rather to regard a turbulent and contentious life, without either godliness, or honesty, as the consummation of their wishes and endeavours? "Sinful passions" and "private interests" may, indeed, sufficiently account for these pestilent efforts of such as "use their liberty for a cloak of maliciousness,”(a) or "suppose that gain is godliness." But such are not the servants of God, or the friends of mankind. No! "The fruit of righteousness is sown in peace, of them that make peace."(e) "O pray for the peace of our Jerusalem!"(d) "Seek peace and ensue it !"(e) "Peace on earth" was the benediction pronounced when our Saviour, "the Prince of Peace," first came down to tabernacle among us: peace" was the inheritance which he bequeathed to his disciples when he took his departure. How then is the permanent possession of this best of all earthly gifts to be secured?

The text connects it, we find, directly with the very design of God in the plan of human redemption. We enter here on the latter division of our subject. "It is good and acceptable

(a) 1 Peter ii, 16. (b) 1 Tim. vi, 5. (e) I Peter iii, 11.

(c) James iii, 18. (d) Ps. cxxii, 6.

(f) Is. ix, 6.

in God's sight," that we should pray to him for all men; for kings, and for all that are in authority;" that, in answer to our prayers, we may be graciously permitted, and disposed, to "lead a quiet and peaceable life in all godliness and honesty." There is no other safe foundation for such results than the principles of our holy religion rightly taught and sincerely practised. This conclusion seems to be implied in the very term "godliness" as it is here introduced by the apostle in connection with "honesty." Thus united they signify, in one word, "righteousness." "And the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever."(a) Yes! in this world as well as in the next: and the promise extends to churches and kingdoms as well as to individuals. If this state of blessedness has never yet been realized on earth since that early day when "the multitude of them that believed were of one heart and of one soul," to what causes are we to ascribe our disappointment? Is God unfaithful,—or have Christians “erred concerning the truth ?" "God our Saviour," says the text, "will have all men to be saved, and to come to the knowledge of the truth." If then they "perish," it must be "because they receive not the love of the truth,

(a) Is. xxxii, 17,

(b) Acts iv, 32.

(c) 2 Tim. ii, 18.

that they might be saved."")

"To this end was

I boru," declares our Lord," and for this cause came I into the world, that I should bear witness unto the truth: every one that is of the truth heareth my voice. Pilate saith unto him, What is truth?" There are not a few, in these our days, who bear the name of Christians, and yet would seem to ask the same question in the very temper of the Roman procurator. Truth is deemed by these persons, to be alike compatible with any, and every, interpretation of the word of God. It is considered to be equally the claim of those who worship Christ as a divine redeemer, "God our Saviour," and those who merely respect him as a wise and inspired teacher; of those who believe that God "will have all men to be saved" by him, and those who hold that he wills the salvation of only some chosen few in short there is no variety of opinion with regard either to the nature, or the offices, or the doctrines of Christ, which they are not ready to include within the limits of " the truth"-provided only the facts, or rather some which they choose to regard, not very consistently, as the leading and essential facts, of the New Testament history, be not denied. Where these very liberal principles are adopted, of course the terms heresy and schism

(a) 2 Thess. ii, 10

(b) John xviii, 37, 38.

became empty sounds: and of course likewise, no regard for the promotion of God's truth, or man's salvation, should induce the Christian legislator, or the Christian magistrate, to sanction one sect, or one creed, rather than another. If we are not altogether prepared to adopt this sweeping conclusion, we may perhaps be disposed, though at the risk of being charged with narrow bigotry, to think, that the form of religion, which is best calculated to promote the quietness, peaceableness, godliness, and honesty of men here, and their eternal happiness hereafter, is best entitled to the countenance and support of kings and those in authority: and that they may so encourage and promote it, we shall ever be ready, as St. Paul exhorts, to offer up our supplications, prayers, intercessions, and giving of thanks in their behalf, to Him who hath" taught us in his holy word, that the hearts of kings are in his rule and governance, and that he doth dispose and turn them as seemeth best to his godly wisdom."

The argument, then, 'stands thus. Our social and individual advantage is essentially involved in the political state of our age and nation; in the possession of good laws and institutions, and in the good administration of them. This will be granted on all hands. I may, I think, assume further, that civil polity, to be efficient or secure, requires to be based on religion. And with us