fundamental rule with Christians. And he quotes the passage before us.[36] But he appears to misunderstand the concluding words of the Apostle's injunction,--"that we may lead a tranquil and quiet life in all godliness and gravity." Tertullian understands this as a reason for praying for kings and rulers; because they are the preservers of the public peace, and any disturbance in the empire will necessarily affect the Christians as well as other subjects,--which is giving a rather narrow and selfish motive for this great duty. "That we may lead a tranquil and quiet life in all godliness and gravity," is the object and consequence, not of our praying for kings and rulers in particular, but of our offering prayers and thanksgivings _on behalf of all men_. When this most pressing obligation is duly discharged, then, and only then, can we hope with tranquil consciences to be able to live Christian lives in retirement from the rivalries and jealousies and squabbles of the world. Only in the attitude of mind which makes us pray and give thanks for our fellow-men is the tranquillity of a godly life possible. The enemies of Christian peace and quietness are anxiety and strife. Are we anxious about the well-being of those near and dear to us, or of those whose interests are bound up with our own? Let us pray for them. Have we grave misgivings respecting the course which events are taking in Church, or in State, or in any of the smaller societies to which we belong? Let us offer supplications and intercessions on behalf of all concerned in them. Prayer offered in faith to the throne of grace will calm our anxiety, because it will assure us that all is in God's hand, and that in His own good time He will bring good out of the evil. Are we at strife with our neighbours, and is this a constant source of disturbance? Let us pray for them. Fervent and frequent prayers for those who are hostile to us will certainly secure this much,--that we ourselves become more wary about giving provocation; and this will go a long way towards bringing the attainment of our desire for the entire cessation of the strife. Is there any one to whom we have taken a strong aversion, whose very presence is a trial to us, whose every gesture and every tone irritates us, and the sight of whose handwriting makes us shiver, because of its disturbing associations? Let us pray for him. Sooner or later dislike must give way to prayer. It is impossible to go on taking a real interest in the welfare of another, and at the same time to go on detesting him. And if our prayers for his welfare are genuine, a real interest in it there must be. Is there any one of whom we are jealous? Of whose popularity, so dangerous to our own, we are envious? Whose success--quite undeserved success, as it seems to us--disgusts and frightens us? Whose mishaps and failures, nay even whose faults and misdeeds, give us pleasure and satisfaction? Let us thank God for the favour which He bestows upon this man.