should ~ee that he ia not robbed of his sacrifice of praise. Our thanks<rivin" is to extend far beyond our knowledge. We are to seize the spirit of universality which the apostle here inculcates. 1' Almighty God, Father of all mercies, we thine unworthy servants do give thee most humble and hearty th:mks for all thy goodness and loving- kindness to us and to all men." A requirement for both parts of this priestly work is, that we take pains to acquaint ourselves with the men that dwell on the earth, u.nd with what is taking plu.ce among them. A second requirement is that we open our hearts to their needs and mercies. By intelligence and large-heartedness, our work shall answer its end, viz. the calling down of blessing on men. 2. Special teaching. "For kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity." We are to understand the highest and the subordinate repre- sentatives of authority in the state. Our duty branches out in the same way as before. (1) Prayer for kings and magistrates. We are to pray for them especially in their official capacity, that they mu.y be enabled faithfully to discharge the duties of their office, and to glorify God therein. (2) Thanksgiving for kings and magistrates. In this land we can give unfeigned thanks to God that we enjoy so largely the blessings of good government. The public recognition of kings and magistrates would be con- duci,·e to their leading a tranquil and quiet life. The first word points to the state not using its power against them. The second word points to their not provoking a collision with the state. By the course enjoined, a right impression would go abroad regarding them, that they were not decriers of dignities, secret plotters against the existing form of government. It was good advice which was given to the Jews of the Captivity: "Seek the peace of the city, whither I have caused you to be carried away captives, and pray unto the Lord fur it: for in the peace thereof shall ye have peace." So the good advice of the apostle here saved the Christians (in the midst of tbo Tioman empire) from many a false step. They could follow the quiet course in all godliness and gravity. The first word points to the habit of the Christian's mind, which is that he has a regard to the will of God in all things. The second word points to bis having a regard to the propriety of things, which is "the appropriate setting of higher grace& and virtues." Not mere policy, but the God-regarding habit, and the sense of propriety, kept the Christians in the quiet course. 3. Motive. "This is good and acceptable in the sight of God our Saviour." The intermediate reference is brought in to illustrate the universality of our service for others. This service in its universality is recom- mended. as having a high excellence in itself. Moreover, it is peculiarly pleasing to God in bis character as Saviuur, which is to be further brought out. Even Rousseau is our teacher of uni vensality. "The good man," be su.ys, "plans bis life with a reference to the whole, while the wicked man would gladly order all things with reference to himself. The latter makes himself the centre of all things, the other ordera all with reference to a common Centre, even to God." IL UNIVERSALITY OF THE PURPOSE oF SALVATION. ..Who willeth that all men should be saved. and come to the knowledge of the truth." It would be making feeble- ness of the words to suppose the apostle's idea to be that God is willinq that all men should be saved, as it is plainly dogmatic prejudice that accounts for Calvin's.assertion that the apostle is thinking, not of individuals, but of classe~ of men. ~t 1s u. great truth. of which we are not to be robbed, that of every man 1t can be said that God willetb that he should be saved. We are to think of his will as in a state of active volition. It was in this state when, in the depths of eternity, be formed the purpo,e of our salvation. It is in this state now when, in the pleadings of the exalted Christ, in the workings of the Spirit, in all the dealings of Provid,•nce, be is seeking to secure the condition of our salvation, viz. our coming to the knowledge of the truth. We are to understand not mere intellectual knowledge, but experimental knowledge--our laying hold by faith upon our Repre~entative, and coming to know in our experience that there is salvation in him. This his active volition is directed toward all; it can- not be said that be desires the bal vation of one more than of another. He uses means, not towards one here and another there, but towards all alike coming to the knowledge 'lf the truth, and finding ample and everlasting shelter in bis love. And if it is so with God, it is made plain as it could not otherwise be, that we are not to narrow down ,,ur petitions and thanksgivings (which are exp!"essive of active volition) to a little circle of c,ur uw11., but are tu widen them out even toward all men. OB. D, 1-15.] THE FIRST EPISTLE TO TIMOTHY.
III. UNIVERSALITY OP THE DISPENSATION OF SALVATION, 1. Presided O'W/r by the one God. "For there is one God." The pagan idea was that there were many gods. There was a ?od for every nation, a god for every small community, ~ god for every household. '1 he god so e.tta.ched was supposed to he devoted to the mterests of his devotees, in preference or even in opposition to the interests of a.II others. What was that but breaking up the race into factions, and under the most powerful example? We have a much nobler conception-all men under one God, and not different men under different gods. As we a.re a.II under the canopy of heaven, so we are all under the same canopy of the Divine love. "Is he the God of the Jews only? Is he uot also of the Gentiles? Yes, of the Gentiles also." "The great God that loveth all, Bath made both great and email."