who has placed our feet in the path of the meek, and made us aspire to nothing less than perfection in holiness. This is an effect which the Gospel alone produces; this is to learn "the truth as it in Jesus."

There cannot be a greater delusion than for men to go about to establish their own righteousness, and endeavour to make their peace with God by setting forth their obedience, by costly sacrifices, by something in the nature of personal deserving and merit. The infinite wisdom of God has seen fit to propose a way of salvation, which completely throws into the shade all pretence of the obedience of the creature to justify the creature. For such are the transcendent merits of Christ, that no works of our own can be placed by the side of them; they can never be made available to the same purpose, they can never be made to contribute to the same end, as those by which Christ has magnified the law and ren. dered it completely honourable. The transcendent merits of Christ are such, that they drown as in the ocean all the sin and pollution of human guilt. There is no human merit that can be placed by the side of them, or that can rank in the same class-they exclude all merit boasting is completely excluded. While every one who receives the truth as it is in Jesus" despairs of justifying himself, he runs forward in the divine commands from the internal inclination he feels, being led by a sense of the transcendent benefits conferred on him by the Great Redeemer. So that his heart is led captive; he is made willing in the day of Christ's power; he is quickened and raised from the dead. And what should be his first emotion? To cast himself at the feet of his great deliverer and devote himself to him for ever. "The love of Christ constraineth us: because we thus judge, that if one died for all, then were all dead, and that he died for all, that they who live, should not henceforth live to themselves, but unto him who died for them and rose again." Hence the Apostle declares, that if the Ephesians had learned "the truth as it is in Jesus," and had laid aside the old man with his corrupt and deceitful lusts, and had put on the new man which is created in righteousness and true holiness, they will no longer rail on each

other-they will no longer scold—they will no longer be guilty of unsocial feelings and dispositions-they will lay aside all bitterness and wrath and evil speaking-they will bear with one another in love-they will walk in love as Christ also loved and gave himself for them, and they will never cease to practise holiness in the fear of God. All these new principles the doctrine of Christ ever brings with it to the heart. If the ancient habits of sin have not been weakened and destroyed

if the practice of obedience is not the habitual practice of your lives, and you are not really looking for perfection and pressing forward to the mark, you have not yet learned Christ

you have not yet learned "the truth as it is in Jesus." "For the grace of God that bringeth salvation, hath appeared to all mcn; teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present world.”

In the Second place, "The truth as it is in Jesus" is at once a source of great anxiety-and to the same person, on a more intimate view of it, of great consolation. The effect of "the truth as it is in Jesus" is to produce a great anxiety to ask the question, What must I do to be saved? It impresses a sense of sin, and above all a sense of danger. It stirs up the conscience, and places a voice in it. It makes an accusation, and accompanies its accusation with a force which the mind cannot shut out. The first effect of it is, that those who never before thought seriously of the world to come, have their eyes opened, and see the awful futurity to which they must be approaching nearer and nearer, and which they must finally and irretrievably enter.

Their uneasiness may be shaken off for a time, but it can be healed only by the same hand that produced it; the cure must come from the same hand that inflicted the wound. They may try to bury and smother it in the courses of this world, but it will pursue them again. Guilt is of a nature that produces no transient pang; it is not a pang that can be shaken off entirely. The accusation of the conscience is too well founded, it is too real not to present itself again and again to the person who is the subject of it. The

the form of hope, is more than all the men of this world ever can realize, the source of it being so great.

Lastly, If we are partakers of "the truth as it is in Jesus," we shall be united in heart and affection with all those that embrace the same truth. This truth has an uniting quality. It binds together in the ties of amity all its disciples. It prodoces such a change in the character that it qualifies them for the closest degree of intercourse and friendship. It marks out the same course and the same pursuits-it addresses the same features of character -it directs men to the same objectsit directs them in so many points of contact, however they may be severed by contingent circumstances, wherever they meet, to mingle together in the ties of the tenderest friendship. He that embraces this truth feels that every one is his brother. He who acts on the principle of the Gospel feels a union of mind with all who act on the same principle. It produces a holy relationship-it establishes a tie of brotherhood in all those who are partakers of Christ Jesus; so that he as the elder brother unites all the disciples of it into one holy fellowship, There is one body, and one Spirit, even as ye are called in ene hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." And all those who are partakers of Christ Jesus feel an union of heart toward one another which they feel toward no others. Wherever Christianity has reigned, societies have been incorporated, the voice of it has been loud; it has proclaimed itself into the very ends of the earth; it has brought out all the charities of life, and has produced astonishing effects in subduing the earth to the obodience of the faith; whereas had it not been for the united effects of Christianity, the natural lights and fires of human love would have been extinguished by the winds and gusts of this tempestuous world.

"

Now, my dear brethren, whether you have felt in any tolerable degree that these are the effects of "the truth as it is in Jesus" remains to be evinced. You have heard the Gospel-but have you heard Christ in the Gospel? You know what it is to hear the word of God-but have you ever heard the voice of the King of kings in his word? Have you recognized the majesty of Christ in his Gospel? Have you ever laid your hand to your heart and said, These are the words of eternal life-these are the words which will translate me from death to lifethese are the words which are to make me pure and holy-these are the words which will make me happy in heaven

this is the salvation of God-this is the power of God unto salvation to every one that believeth? If these words do not effect a change in the heart—if these words do not unite us to Christ, and sanctify us as he is sanctified, and make us pure in some measure as Christ is pure, we have not been taught "the truth as it is in Jesus.". The Angel will shortly stand on the throne and will cry, 'Holy, Holy, Holy, Lord God Almighty which was, and is, and is to come"-" He that is unjust, let him be unjust still and he that is filthy let him be filthy still: and he that is righteous let him be righteous still: and he that is holy, let him be holy still." You can never taste the liberty, and enjoy the peace of God or come forth from the resurrection of the dead, but in consequence of having received "the truth as it is in Jesus." If ye have not received “the truth as it is in Jesus" your resurrection will be the resurrection of the condemned. All the faculties which you now possess will turn to your everlasting ruin, and your source of never dying lamentation, if you do not hear what the Spirit saith to the Churches. Let us all pray that God will give us wisdom to understand, and faith to believe, these truths and these promises, that thereby we may be everlastingly saved.

VERY uncertain and very inadequate are the notions which we form of the moral government, or, in other words, the Providence of God. That his protection, his favour, is the true source of national prosperity, and the want of it the source of national calamity and confusion, is a truth practically recognized by very few. The faults of those in authority may be keenly and easily inspected; but the moral guilt of the nation at large is little contemplated in connection with the pressure of public distress. And yet no part of the divine revelation made to man, appears to me to be more distinct and plain, than the connection between national godliness and national prosperity, and their opposites, national wickedness and national adversity. God is indeed slow to anger and of great kindness; he suffers long and executes reluctantly the sentence of his justice against evil. Hence the influence of religion upon nations may not become apparent: other causes supersede this primary cause, and lead the attention away from God to ourselves. The authority and law and claims of God are placed aside, and human wisdom and sagacity are made the great bulwarks of the public weal. The doctrine of Providence shares, however, but the same fate with all the other doctrines of revelation. The

VOL. I.

fundamental doctrines of the gospel, for instance, are recognized in their extent and practical influence only by the contrite and the regenerate. By others, who yet profess to receive them, they are so modified and lowered down that they become vain and useless. The notion of God's interference in the welfare or decay of nations is exposed to a similar injury: if theoretically admitted, it is practically denied the admission, at least, has no influence upon law, upon the usages of society, upon manners, upon maxims of public administration. In legislation and in government no solemn reference is made to the principles of religion, to the revealed, and therefore accredited will of God. The schemes and the policy of nations are considered without any allusion to the scriptural morality of their conduct. Political science is deemed to stand close to religion, and prosperity and calamity are boldly attributed to the operation of second causes. The true Christian, however, recognizes in human history the moral government of God. He believes, because God has declared it, that a mysterious but all-wise Providence governs the nations upon the earth; and that Jehovah continually regards the moral qualities of human agencies. He believes that the decay and calami. ties of successive empires have ever

had a close and a direct connection with | their contempt of virtue and religion. The Scriptures have shed a flood of light upon the changes of earthly sovereignties. “Them that honour me I will honour, and them that despise me shall be lightly esteemed," is a declaration that leaves the Christian in no doubt as to the survey which God takes of human society, in its more public as well as private forms.

The text which I have read to you very distinctly implies this moral government of God; and connects the peace and order and happiness of communities with the sacred influence of prayer and praise. "I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty." These words point out the duty of prayer for others, and especially for persons in authority; and also the design for which this duty is to be performed.

THEY MARK OUT THE DUTY OF PRAYER FOR OTHERS, AND MORE ESPECIALLY FOR PERSONS IN AUTHORITY.

"I exhort," says the Apostle, first of all, that supplications, prayers, intercessions, and giving of thanks be made for all men;" and then he specifies, "for kings, and for all that are in authority."

Intercessory prayer is here stated to be a duty; for when the Apostle says, "I exhort," he speaks by divine command. It is not, therefore, a matter of conjecture or of doubtful disputation, whether or not we should pray for others. If we recognize the authority of revelation, we must admit the act of intercession for others to be an act in precise conformity with the revealed will of God. His command to Christians renders this an act of duty; even if no beneficial results could be made apparent, the fulfilment of the duty nevertheless would be equally undeniable.

But there are two results of the most beneficial kind which necessarily arise from intercessory prayer. In every case in which we implore God on behalf of others, we recognize him as the source of power, authority, mercy, The address we make to

and grace.

h m implies our conviction that he is the preserver and the benefactor from whom all succour is derived. It is a confession of our entire dependance upon him-the proof of our homage and respect and allegiance-and evidence that we refer to his munificent bounty for a supply of human wants.

us.

But prayer for others is besides this an act of charity. We cannot voluntarily exercise this duty but in the spirit of charity. Prayer for others implies, by its very act, our participation in their wants, our sympathy in their sorrows, our general interest in their welfare. Every act of intercessory supplication fulfils the two great laws of the universe-to love God with the heart, and our neighbour as ourselves. And let it be remembered, that this duty has reference not only to those who are more closely and tenderly united to us, but to those who are more distant and even unknown to "I exhort that prayer be made for all men." God hath made men of one blood: no man ought in heart to be a stranger to his fellow: our nature is one our sorrows are one-we are wrecked by the same storm, and can only be rescued by the same power and grace. But living in various countries, and united in various portions of society, we have a direct interest in the good order and mutual confidence of those our fellow citizens who form with us one particular community. Hence the Apostle directs us to pray for kings and for those in authority, to feel a value for the peace and good order of the land in which our lot may be cast; remembering that all power and authority is of God, that the powers that be are ordained of God, and that it is "by him kings reign and princes decree justice." It is our duty to supplicate on behalf of those under whose government we are placed.

But the nature and importance of this duty will be rendered more evident as we consider, Secondly, the de

SIGN FOR WHICH PRAYER FOR OTHERS

IS TO BE OFFERED-"that we may lead a quiet and peaceable life in all godliness and honesty." We ought never to forget, that prayer is not to inform God, who knows all things, but to bless us, by creating in us a habit of dependance upon God, and