act with the pastor, that he may not have to endure all the prejujudice and odium consequent upon strict discipline. In many cases the leading members of the church may relieve the pastor altogether from the painful duty, and thus prevent his ministrations from being rejected. Take as much of this load off his shoulders as you can, that the gospel of Christ may not be hindered.

5. There is one other consideration to which I wish to call your attention; it is a delicate but highly important subject; I allude to the support of the ministry. Let your contributions for his support be distinguished, not only by their liberality, but also by the cheerfulness with which they are given. Those who are called to preach the gospel are required not to entangle themselves in the affairs of this life, but to give themselves wholly to the work of the ministry. They are therefore necessarily compelled to throw themselves upon the liberality of the church for a competent support; and the gospel has made it the duty of the church to supply their temporal wants. By this wise and benevolent arrangement, the ministers of Christ are freed from the embarrassing and corroding cares of the world, as well as from the strife and contention of business operations, and are left at full liberty to devote their whole time and energies to the advancement of the Redeemer's cause, and to the prosperity and edification of the church. If this support be withheld, and ministers are compelled to engage in some worldly enterprise to obtain a livelihood for themselves and families, it will be the means of greatly diminishing their usefulness; and will, in the end, prove ruinous and destructive to the church. The support of the ministry, then, should not be withheld; it should be furnished to them regularly and cheerfully; it should be the tribute of love. This consideration is highly important; for it can be but exceedingly painful to a minister of a tender and delicate sensibility, to know that his support is yielded to him grudgingly. And where this state of things exist, the intercourse between the pastor and the people cannot be of the most friendly and happy character.

But do not suppose that your contributions, how liberal soever they may be, or how much soever they may be the tribute of love, entitle you to scrutinize and dictate in his family affairs. He is the master of his own house, and the management of his own affairs should be left to the direction of his own wisdom and discretion. His ministerial office does not annihilate his privilege as a man. Many ministers have strong feelings on this subject, and are rendered very unhappy by the constant intermeddling of officious church-members in their domestic arrangements. If one of you were to interfere with the domestic concerns of another, you would be told to attend to your own affairs, and not to intermeddle with his, seeing he did not come to you for what he has. But your minister could not reply in this language, how delicate soever he might feel on the subject. If he was a prudent man he would probably remain silent, let his views be what they might, and quietly

endure it as a burden. But you should study to impose upon him. as few burdens of this kind as possible, considering that you have no more right to inspect his concerns, than he has to inspect yours.

These are some of the things, a proper attention to which would be the means of greatly contributing to the peace and happiness of a minister of the gospel, and, consequently, to the prosperity and edification of the church. They are matters too frequently overlooked, although they are the occasion of frequent embarrassment of both pastor and people. It is desirable that they receive that attention which they so justly deserve.

Secondly: In order that a church may prosper, it is of the highest importance that the members preserve peace one with another. Internal divisions in a church, and among its members, are not only destructive of its peace and happiness, but also of its prosperity. The peaceful and quiet spirit of the gospel will flee away from noise and strife. Where envying and strife is, there is confusion and every evil work. If ye bite and devour one another, take heed that ye be not consumed one of another.

1. If you would preserve union and harmony one with another, above all things cherish towards each other a spirit of love. There is nothing more conducive to peace than this, for love worketh no ill to his neighbor. If we love our brethren with a pure heart fervently, we shall never intentionally do them any harm, but, on the contrary, shall always be ready to do them a favor. Love will never be the means of exciting in others a spirit of jealousy, or of calling forth expressions of anger and resentment. Let us, then, provoke one another to love and good works, and, at the same time, be cautious of stirring up a spirit of strife and contention. Let us be examples of love, striving to excel in acts of kindness and sympathy. Be not overcome of evil, but overcome evil with good.

2. We must also avoid sin, if we would preserve the union and prosperity of the church. There is nothing more opposed to Christian peace than this. Where this is nourished, both personal and social peace will be banished; for the leaven of hypocrisy and wickedness, however private, will work, and will work mischief. Sin is an entering wedge, gradually widening the breach between God and the souls of the disobedient, and also between one another. When the spirit is separated from God by sin, and deprived of that peace so essential to its happiness, it becomes restless, peevish, fretful, dissatisfied, discontented, envious, and malicious; it will be self-moved to stir up strife and to breed contention; and it will be found impossible to preserve the peace of the church with such combustibles. A thousand incidents, however harmless in themselves, will become the occasion of collision and contention; and as soon as the fire of strife is quenched in one place, it will break out in another. This is the order God has established in the moral world, and it will be found impossible to overthrow it. Holiness and peace dwell together, while sin and

strife walk hand in hand in the same path. Let us, then, above all things, secure the one and avoid the other, as this is the only way in which the peace and prosperity of the church can be secured.

3. If you would preserve the peace and prosperity of the church, you must beware of a disputatious temper. Debates may be productive of good, if they are properly managed, especially to a young and rising cause. The apostles and primitive Christians frequently engaged in them with good success. By this means the knowledge of Christianity became more generally diffused, and the evidences on which it rested more generally known. They were also employed with good success in the Reformation from Popery. These debates gave the advocates of reform a favorable opportunity to expose the corruptions of Catholicism, and to exhibit the true doctrine of the gospel. But debates seldom prove profitable in a church among its own members. They too frequently originate in captiousness and pride, and seldom lead to any happy result. They usually stir up strife and contention, and create divisions and parties in the church. The description which is given of them in the word of God is true to the letter: A fool's lips enter into contention, and his mouth calleth forth strokes. If any man consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doubting about questions and strife of words; whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth. From such withdraw thyself. Here the evils of a proud, haughty, and disputatious spirit are clearly set forth; such a spirit is usually destructive of the peace of the church.

4. If you would not interrupt the harmony of the church, you must guard against a quick, fiery, and touchy temper. By a touchy temper, I mean a disposition of mind the opposite of meekness. By meekness, we understand that calm, serene temper of mind, which is not easily ruffled, or provoked to resentment. Where the great principles of Christianity have disciplined the soul, where the holy grace of meekness reigns, it subdues the impetuous disposition, and teaches it, trusting in God, both to submit and to forgive. It teaches us to govern our own anger whenever we are at any time provoked, and patiently to bear the anger of others, that it may not be a provocation to us. But, on the contrary, a fiery, quick, hasty spirit is soon ruffled, is easily disturbed. The minds of some people resemble a delicate piece of machinery, which is easily jostled out of tune. Approach them with all possible precaution, treat them in the most kind and tender manner, and yet, after all, some prejudice will be imbibed, some exceptions will be taken. You say too much or too little; you are too serious or too light; you are too free or too reserved; there is no pleasing them, do what you will. They seem to be haunted by some evil demon, who raises up in their minds a variety of suspicions, and gives to them all the

features of a reality. Such persons are extremely wretched, and manifest great folly. Solomon says of such-He that is slow to wrath is of great understanding; but he that is hasty of spirit exalteth folly. Seest thou a man that is hasty in his words? there is more hope of a fool than of him. Be not hasty in thy spirit to be angry; for anger resteth in the bosom of fools. How different is this hasty spirit, from that spirit of charity which suffereth long, and is not soon angry?

"For every trifle scorn to take offence,

It either shows great pride or little sense."

5. If you would preserve the peace of the church, you must avoid a spirit of groundless jealousy. Godly jealousy is necessary, considering what we are, and by what influences we are surrounded. But an ill opinion of others is the source of much mischief. By this suspicious disposition, words are misconstrued, and actions imputed to wrong motives. If this spirit is indulged, we shall be unable to believe one another, or to place confidence in the most implicit declarations. Jealousy is as cruel as the grave! It devours the happiness of those who cherish it, and renders them perfectly miserable. How opposed to the spirit of Christianity! Charity suspecteth no evil, hopeth the best, believeth the most favorable representations. It breathes universal candor and liberality of sentiment. It forms gentleness of temper, and dictates affability of manners. It teaches us to slight and despise no man. Charity is the comforter of the afflicted, the protector of the oppressed, the reconciler of differences, the intercessor of offenders. It is the sun that enlivens and cheers the abodes of men, regularly and orderly dispensing a benignant influence. But jealousy is the reverse of all this; it poisons, and withers, and blasts, whatever it touches. In general, a spirit of jealousy would seem to indicate a dishonest heart. Its possessors seem to know themselves to be bad, and, therefore, they regard and treat all others as such. Probably this made Satan so suspicious of Job's sincerity. Let us beware lest we imitate him! and lest our suspicions should originate in the same cause. Let us guard against indulging in this spirit, as we value our own peace and the peace of the church.

6. If you would preserve the union and harmony of the church, you must beware of a spirit of envy. Envy is a sensation of uneasiness and disquiet, arising from the excellencies and advantages which others are supposed to possess above us, accompanied with malignity towards those who possess them. Saul envied David for his superiority, when David behaved himself wisely. Now the members of a church resemble the stars. As one star excelleth another, so do the members of a church. Some excel in gifts and graces, and consequently obtain a great degree of esteem. Some exceed others in the possession of wealth, acquire more influence in the community, and, consequently, though not always deservedly,

are treated with more attention and respect. Some excel in the charms of personal beauty and accomplishments. Now there is great danger among the members of a church, of one class becoming inflated with pride, and of another class indulging a spirit of envy. Why should we take pride in external advantages? they will soon vanish away; and perhaps, while we enjoy them, they may be the occasion of as many enemies as friends. But beware of envy. Do not imagine that religion cancels the obligation to treat men according to their rank and station in society. Let not envy lead you to think much of every instance of respect shown to a superior; and to reflect, if I had been rich, he would have visited me. Certainly a minister should visit all his flock, and be faithful to all the souls of his people; but there may be reasons apart from outward circumstances, why one should be visited more than another. If we ourselves are animated with the true spirit of the gospel, we shall never yield ourselves up to a spirit of envy-charity envieth not.

7. If you would preserve the peace and harmony of the church, you must repeat no grievances, especially after they have been settled. While human nature remains what it is, it can hardly be expected that offences will entirely cease in any condition of society; the clashing interests and prejudices of men will sometimes, for a season, separate real friends. And the breach is frequently widened by repeating the occasion of the differences; for a matter is seldom repeated by an interested party, without giving to the circumstances of the case a different coloring from what the facts would justify. And the oftener a matter is repeated, and the wider it circulates, the greater will be the variety of shades it assumes, and the more it will irritate excited feelings. If small matters of difference between individuals were not made public, but suffered to slumber in silence, they would soon be forgotten, and consequently peace and harmony would be restored. Solomon says, He that covereth transgression, seeketh love; but he that repeateth a matter, separateth very friends. When matters of difference have once been adjusted, they ought not to be repeated, but permitted to sink into oblivion. This is the only way in which breaches can be effectually healed. If, after they have been once settled, they are still made the subject of conversation, it will become the occasion of renewing the contest, and will be the means of giving the warfare a fiercer aspect. Where these things are practiced in a church, friendship cannot subsist long among its members; the best of friends will become separated; and it will be painfully difficult to reconcile contending parties. As we, therefore, value the blessings of friendship, let us be guarded on this subject; and when matters of difference are once settled, permit them to pass away among the things that are forgotten.

8. In order to preserve the peace of the church, you must strive to heal differences, when they arise among its members. It is truly