associated with the active graces of the Spirit, which will be manifested in efforts to promote the prosperity of the Church: I. In what, then, does the peace of the Church consist? 1. In external peace: that is, freedom from persecution. We have now to search the page of history to learn the nature of persecution, when to be torn of wild beasts, or burnt at the stake, was the consequence of professing Christianity; and Christians met in dens and caves and holes of the earth, to celebrate the rights of their religion. Then the world persecuted the Church. But there was an era in the history of the Church, when persecution had its source in the Church itself, and the blessed name of Christ became the watchword of persecution; That was when, through the intoxicating influence of lordly power, the rulers of the visible Church degenerated from the simple principles of spiritual religion, and oppressed the followers of the meek and lowly Jesus. And no marvel, when we consider the influence of uncontrolled power on the carnal heart, to inflate it with pride and selfesteem, and a desire to bend all to its sway. The annals of Switzerland and France, as well as of England, and many other countries, record in their dark pages the fact that Christians were persecuted by Christians, and for conscience' sake, had to suffer the spoiling of their goods, imprisonment, and death. Oh! these were fearful times, from which, happily, owing to the ameliorating influence of the Gospel of Jesus upon the laws of civil society, we are nearly delivered; and a man may sit under his own vine and fig-tree, none daring to make him afraid. But suffer a passing remark. Is there not danger lest this state of outward rest to the Church should induce ease or lukewarmness; lead to an improper intimacy and connexion with the world, the spirit of which the Church may imbibe, and lose that spirituality which is the distinguishing characteristic of God's people? It was when an ancient Church had thus fallen, that she thought herself rich and increased in goods, and in need of nothing, while the unerring judge declared her to be poor, and blind, and naked. Whilst we enjoy external peace, let us be the more careful to maintain the life and power of God amongst us. 2. The peace of the Church consists in internal peace, or the unity. of believers amongst themselves. "Behold how good and how pleasant it is for brethren to dwell together in unity.' We have as sumed that the members of this Church are believers in Christ Jesus; and the Scriptures represent the union of such as of the most intimate kind; as stones of one spiritual building; as sheep of one fold; as branches in one vine; as members of one body; for "both he that sanctifieth, and they also that are sanctified are all one." Agreed, then, in the essentials of faith, this unity does not preclude the right of private judgment on non-essentials: in these let every man be fully persuaded in his own mind, taking the word of God for his rule. At the same time, while this unity may co-exist with the right of private judgment, and we claim the right to think, we must exercise the charity which will let others think as well as selves, and not dogmatically make our opinions the criteria for the judgment of others. Indeed, charity-love-is the very essence of this unity. Love, which thinketh no evil, will lead us to be cautious in our forming our judgments, and will restrain us from coming to rash and hasty conclusions on the conduct, and more especially on the motives, of our brethren in Christ. It will cover with its mantle all their seeming imperfections; for it "suffereth long, and is kind;" it "beareth all things, believeth all things, hopeth all things, endureth all things." Such is the holy principle that will unite Christians one to another; and the more it prevails in the Church, the more internal peace will dwell therein. Again: In what does the prosperity of the Church consist? We have assumed that there may not be external peace, and yet there may be prosperity; for in times of severe worldly persecution, the Church has prospered: "Like Moses' bush, it mounted higher, And flourished unconsum'd in fire.' " We do not include mere external signs among the evidences of prosperity. Increase of wealth and respectability is no safe criterion. It is yet problematical with many, whether the Church was not more prosperous under the Roman persecutions, than under the patronage of imperial power; when it was hunted in the valleys of Piedmont and France, than when under the blandishments of the papal tiara; for the friendship of the world has often proved the enemy of true godliness. The deep toned piety of its members is the prime evidence of genuine prosperity in the Church. True religion is pure and spiritual in its character; and every revival of religion consists in an increase of the love of God and man. Nevertheless, as the Church collectively, is composed of individual parts, the prosperity of the whole must depend upon the prosperity of each separate part; consequently, every individual member is essentially interested in its prosperity. In proportion as I live to God myself in holy devotedness to his will, just so far is the prosperity of the Church accelerated or retarded; for if one Achan in the camp produced consequences so fearful to the Church in the wilderness; and if one Moses by the lifting up of holy hands in prayer, made Israel to prevail over Amalek, so the moral condition of each individual member will tell for good or for evil on the whole Church. How powerful, then, ought this motive to be! Not only is our individual safety and happiness promoted by our living devotedly to God, but the prosperity of the Church also is furthered thereby. Do we love the gates of Zion? Do we seek the good of Jerusalem? Do we say, "Peace be within thy walls, and prosperity within thy palaces?" Let us give the best possible evidence thereof, by seeking for a deeper work of grace in our own souls. Indeed, it has always been observed that revivals of religion commence in the Church itself; and it cannot be doubted that, had the Church proved faithful to the holy deposit committed to her trust; had all her members lived holy lives; the world would now have presented a very different moral aspect to what it does, and the Redeemer would have reigned over a larger territory. We cannot, then too much press this point, that, until believers seek the quickening and purifying influence of the Holy Spirit to a much larger extent than they have hitherto done, there will not be those lasting revivals of religion in any section of the Church. When pure and undefiled religion takes deep root, and Christians bear abundant fruit, "then others will takes knowledge of them that they have been with Jesus." Then will they be "living epistles known and read of all men." Then will their light so shine before men, that others seeing their good works, will glorify their Father which is in heaven;" their families will participate in the holy influence, and a greater unction of the Spirit will accompany all their labours and prayers. And then will be seen a second mark of prosperity, an increase of the Church in numbers. Increase of members, from mere change of opinion, or from worldly or political fluctuations, is not a safe criterion of prosperity. There is but one way into the Church, that is Christ. He declares, "I am the way, the truth, and the life no man cometh unto the Father but by me." Hence the confirmation of a previous remark, that there is no true membership of the Church except the spiritual one-of them that are born again, reconciled to God through the blood of the cross; so that it is by the strait gate of repentance towards God, and faith in our Lord Jesus Christ, that we obtain entrance into the Church of Christ. Hence, then, the prosperity of the Church is manifested when the graces of repentance and faith operate on the minds of sinners. Take, for example, the case of the Church at the day of Pentecost. The disciples were all with one accord in one place. There was peace and unity. When they were filled with the Holy Ghost, they preached Jesus and the resurrection. The hearers were pricked to the heart, and inquired, "Men and brethren, what shall we do ?". And when directed to repent and be baptized, that they might obtain remission of sins, and the gift of the Holy Ghost, the number that gladly did so, and were added to the Church, was about 3000. And the further evidence of that prosperity was seen in "that they continued steadfastly in the Apostles' doctrine and fellowship, and in the breaking of bread, and in prayer." (Acts ii.) Nor can it be pleaded that this was a special and miraculous season, and that we are not to expect the same operations now; for the miraculous circumstance which occurred on the day of Pentecost was, the bestowment of the gift of tongues on the Apostles; but the grand principles then developed in the saving of men's souls are unchangeable. There is no change in the Divine will, nor in the moral necessities of man, nor in the mode of the Spirit's operation; for the promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call." If you ask why there are not now such manifestations of the Spirit's power? We answer, we fear it is because of the unfaithfulness of the Church; for there have continued to be, on various occasions, such abundant out pourings of the Spirit promised, that the mode of divine operation is evidently still the same. The early annals of Methodism, as well as later revivals of religion in the United States, sufficiently prove this. The subordinate modes of operation are of minor moment; whether by the thunder, or the earthquake, or the still small voice of the Spirit, if the effect be but produced, namely, the salvation of sinners; and wherever there are genuine marks of sound conversion, that is the work of the Spirit of God, and constitutes an essential feature of that prosperity of the Church which we are to pray for. And wherever such prosperity prevails in the Church, there will be those points of resemblance that we have alluded to-a Spirit of self-denial and separation from the world-a close union of its members in brotherly love one towards another-a constant attendance on the private and public means of grace-an increased sympathy with the moral wants of the world of sinners around us-and a consequent spirit of prayer and supplication for the peace and prosperity of Jerusalem. And just in proportion as these features prevail in the Church, will its prosperity be accelerated or retarded. II. What is the instrumentality which the text teaches us to employ to promote the peace and prosperity of the Church of God? That God does employ human instruments to accomplish His purposes, is a doctrine generally received by evangelical Christians. The institution of a preached Gospel proves it, as it is properly argued, "Whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent ?" (Rom. x. 13-15). The more practical point on this occasion, is to endeavour to bring home to the conscience of every member of the Church, that they are interested herein; and we kesitate not to aver that there is a moral obligation devolving upon every member of the Church of Christ, to seek to promote both the peace and the prosperity thereof. For, what constitutes the bond of union? LOVE. Love to God, and love to man. Is it, then, the nature of love to be cold and passive about the glory of God and the good of our fellow-men? Had such been the love of Jesus to you and me, where had been the humiliation of Bethlehem? where the agony of Gethsemane? where the shame and sorrow of Pilate's bar? where the sufferings of the cross? Oh no, no. Love led the Saviour down from heaven to earth: Love led him to lead a suffering life, and then to die a shameful death, for us men, and for our salvation. Hence he says, "This is my commandment, that ye love one another, as I have loved you." (John xv. 12.) It is not love that says, "Be ye warmed, and be ye filled," and yet doeth not these things. It was not love that led the priest and the Levite to turn away from the man that had fallen among thieves, and passed by on the other side. But love was manifested in the conduct of the Samaritan who bound up his wounds, ministered to his wants, and took care of him. "And love is mighty to constrain To seek the wandering souls of men; When the love of God, then, is shed abroad in our hearts, we are laid under a moral obligation to promote the prosperity of the Church. This is the talent that God has committed to our trust, and with it we are to " Voccupy till He come.' And as " freely ye have received, freely give." And this does not refer to the gift of wealth; for they "Ye to whom the precept was delivered had no wealth to give; they were sent forth without purse or scrip; but as they had freely received of the grace of Jesus, they were to communicate that grace as freely to others. And further, addressing all his members, Jesus says, are the light of the world: let your light so shine before men that they may see your good works, and glorify your Father which is in heaven." (Matt. v. 14, 16.) Such, then, is the principle which unites believers together in Church membership; and being of one family, the interest and prosperity of the whole are identified with the interest and prosperity of each individual member. How, then, is this principle developed? Our text confines us to one feature only-prayer. Pray for the peace of Jerusalem." Nor can we overrate the importance of prayer. It has been termed the Omnipotence of prayer; that is, whatever God can do consistently with his promises, he will do in answer to believing prayer. This is founded on the promise, "All things, whatsoever, ye shall ask in prayer, believing, ye shall receive." (Matt. xxi. 22.) Hence the propriety of what we sing : "Of all thy gifts we ask but one, We ask the constant power to pray: Thou canst not then deny the rest." Prayer, then, is important, because by it we acknowledge, -1. Our personal insufficiency. When we advocate human instrumentality, there are some who mistake, and charge us with presumption. But the total inability of man to change either his own heart, or the hearts of his fellow-men, is a truth which we cordially believe. Even the Apostle said, We are insufficient of ourselves to do any thing as of ourselves; but our sufficiency is of God." So that whatever duties we may be called upon to discharge in the Christian Church; and whatever talents, whether natural or acquired, we possess to discharge those duties; of themselves they will be utterly unavailing without the blessing of God. But God worketh by our instrumentality; so that in the morning we are to sow our seed, and in the evening not to withhold our hand, although we know not which shall prosper, this, or that. But if the increase and blessing be of God, they must be sought by prayer. 2. Prayer is important, as we thereby recognize the power and prerogative of God. If it be not by human might or power, but by the influence of the Holy Spirit, that the peace and prosperity of the Church is to be promoted, this influence must be sought by prayer. If ye, then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him!" (Luke xi. 13.) Even the preaching of the Gospel will be unavailing without divine influence. Popular eloquence may move on the human passions of love or fear; but no permanent results are found to follow. It cannot change a sinful heart; it cannot wash the Ethiop white, or change the spots of the leopard. Hence the Apostles solicited the prayers of the faithful. Brethren, pray for us, that the word of the Lord may have free |