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but as constituting one galaxy of glory. In the works of nature, in the dispensations of Providence, and in the economy of grace, we see a boundless variety of production, an endless diversity of operation, a multiplicity of agencies, and a mingled manifestation of stern justice and infinite love; but over all, and through all, and in all, we see the skill of a presiding intelligence, and the might of a supreme Ruler, producing and maintaining a unity of design, and a universal adaptation of parts to accomplish that design. It is true there are signs of an evil and adverse agency at work. There is obviously a war of principles going on both in the church and in the world; and the combatants on each side are numerous; but all this serves only to render the power, the wisdom, the justice, the grace, and the unity of "the one living and true God" more illustriously conspicuous. All, having eyes to see, and a heart to understand, must perceive, that, under his controlling and restraining providence, the horrors of war have, to the present, been rendered subservient to the promotion of peace; that the usurpations of tyranny have been the means of establishing justice; that the raging of the storm has rendered the calm salubrious; that the fires of persecution have purified the church; that the judgments which have come upon the earth have been the means of leading the inhabitants to learn righteousness; and that "all things," even the most adverse, have worked " together for good to them that love God, who are the called according to his purpose." God is thus, in the highest sense, a "God of order." A divine unity is visible in his nature, in his plans of government, and in all the works of his hands; and he has been pleased to command that every thing connected with the building of his church, and the worship of his people, should be "done decently and in order." (1 Cor. xiv. 40.)

The beauty of "unity" may be said to invest a church when its Ministers all preach, and its members all believe, the same holy doctrines ; when its officers agree to enforce, and its members willingly submit to, the exercise of a wholesome and godly discipline; when prejudice and party spirit are either entirely destroyed, or are restrained, and subjected to the reign of reason and of Scripture authority; when individual views and personal feelings are merged in the general view and feeling entertained by the majority on points connected with the edification of believers and the salvation of sinners; and when the principles and amenities of mutual concession and friendly forbearance are sedulously cultivated and extensively practised. The grace of unity may be said to beautify a church, when those who have erred are free to confess, and those who have been offended, are ready to forgive; when the strong are forward to help the weak, and the weak are fearful to judge the strong; when the rich are liberal to the poor, and the poor respectful and grateful to the rich; when the aged and intellectual are condescending and communicative, and the young and unlearned are modest and teachable; when, in a word, Ministers and people, rich and

poor, young and old, are all joined in the bonds of a fervent and brotherly affection; all "stand fast in one spirit, with one mind, striving together for the faith of the Gospel, in nothing terrified by their "earthly or hellish adversaries; but firmly resolved to glorify God with all their ransomed powers, in their different spheres, and that to the end of their lives

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It was unity like this which saved the cause of Christ from extinction during the persecutions of the Roman Emperors; which secured the conquest of the world to his followers, when its might and its malice, its wrath and its subtlety, were directed against them; and which extorted from their enemies that honourable though ill-meant eulogy, "Behold, how these Christians love one another!" On former occasions it was our felicity to say, that the beauty of unity rested on our beloved Connexion. For a series of years we were neither plagued with sedition in our camp, nor with complaining in our streets; we were one in affection and in faith, in interest and in effort, all the world over. The brotherly love which subsisted amongst our members, the confidential friendship which reigned among the Ministers, and the holy enthusiasm manifested both by Preachers and people in the maintenance and diffusion of our doctrines and discipline, as a means of regenerating the world, while it provoked the derision of some, excited the admiration and zeal of many. But, now, alas! our glorying is in a great degree made void. The children whom we have begotten have rebelled against us; and the sinners whom, under God, we reformed and rendered respectable, both in morals and in worldly circumstances, have lifted up their heel against us. They are occupied in aspersing our character, wounding our peace, and seducing our friends; and, were they not restrained by the hand of power, such is their infatuation, they would banish Methodism from the earth. Because of these things we weep in secret places; and for those who cause our tears we pray, "Father, forgive them; for they know not what they do!"

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But while we sorrow, we sorrow not as those who have no hope." Though our principles have been assailed, they are not overthrown; and though insidious attempts have been made "to set every man against his brother," we are still essentially one. No society exists solely for its own benefit; monopoly is unknown, either as it respects the treasures of our funds, or the talents of our Ministers; and the late efforts to divide, we confidently hope, will issue in giving strength and tone to that feeling of mutual interest, and of mutual dependence, which has thrilled through the body from the beginning. Though the individuals who compose our community, whether Preachers or people, are doubtless chargeable with much personal unfaithfulness before God; yet as a body we have neither sacrificed his truth at the shrine of a vain philosophy, nor fallen from the life and power of godliness, nor broken down the hedge of our holy discipline, to make room for "men of worldly low design." Our doctrines are the doctrines of God; our discipline

is a wholesome discipline; and our people are generally a holy people; the seal of the divine approbation is impressed on our labours; and our great transgression, in the estimation of those who trouble us, is a superstitious veneration for what is old in principle, and a bigoted opposition to what is new in theory. Because of these things we hope for deliverance from the present distress: yea, we feel assured that the "Giver of peace and Lover of concord" will again give us one heart and one way; will put his "beauty" upon us, and cause us to feel in all our borders, that it is "good and pleasant for brethren to dwell together in unity." For nearly a century we have proved that "union is strength;" and "with desire we desire" that the bonds which bind us together may be drawn tighter, and may become stronger; and that, to the end of time, there may be peace within our walls, and prosperity within our palaces." Such a consummation is very possible. Jesus prayed for it when he said, "That they all may be one; as thou, Father, art in me, and I in thee: that they all may be one in us." It is his royal pleasure that "brotherly love" should "continue," on the largest scale, and after the purest fashion. Hence he has made his love to us the pattern of our love to each other: "This is my commandment, That ye love one another, as I have loved you." The exercise of such a love will be easy, if we steadfastly cleave to him as our life-giving Head; for then "the whole body shall be fitly joined together, and compacted by that which every joint supplieth; and according "to the effectual working in the measure of every part, there shall be an increase of the body unto the edifying of itself in love." As we have "one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in us all ;" let us studiously endeavour to "keep the unity of the Spirit in the bond of peace." Let us "follow after the things which make for peace, and things wherewith we may edify one another;" and "for meat" let us not dare to "destroy" the work of God: so shall the "beauty" of "the very God of peace" rest upon us; and those who are "spiritual" shall prove their spirituality by restoring their erring brother in "the spirit of meekness; considering themselves, lest they also be tempted."

IV. In the fourth petition, "Establish thou the work of our hands upon us; yea, the work of our hands establish thou it," they acknowledge their entire dependence on God, and implore that he would bless and establish their various efforts in his service.

Moses and his religious associates had made the work of the Lord their own it was in their hands: they were determined to stand by it, whoever might desert it; and were willing to spend not only their all, but themselves, in its service, rather than it should fail in the earth. But being conscious of their own impotence, and distrustful of their own wisdom; knowing that "the race is not to the swift, nor the battle to the strong;" and that all human efforts to repress impiety and revive religion, must be fruitless without the blessing of God; they here pray that he would so strengthen them with his might, and so guide them

with his counsel, that their work might be established to all generations. One of our old writers supposes there is an allusion in this passage to the practice of masters, who take the hand of their pupil into their hand, and by so guiding its movements, and adding strength to its operations, they give a character of perfection and permanence to that work which otherwise would have been marred, and fit only for destruction. In support of this idea it may be remarked that the word rendered "establish," sometimes signifies "to direct, or order;" as in Psalm Xxxvii. 23: The steps of a good man are ordered by the Lord." The petition obviously sues for assistance and success; and its reduplication imports the deep sense they had of their own insufficiency, and the great fervency of their desire that God would perfect and perpetuate the reformation they were labouring to effect. The view which this part of the prayer gives of human agency is sufficiently humbling; but it is nevertheless correct. The most eloquent discourse will be but speaking into the air, if God do not apply it; and the most gigantic efforts will be but like writing on the wave, if God do not succeed them. The greatest master in Israel" is but a pupil at the feet of Jesus; and the most thoroughly "instructed scribe in the kingdom of God" is, for all saving purposes, nothing but as a pen in the hand of the Holy Spirit. Without his blessing, nothing is great, or good, or wise, or strong; and to be successful in any branch of his service, we must pray that he would keep our hearts, our hands, our tongues, and our talents, in his hand, and under his influence.

The work which God has given us to do, and in which we are happily engaged, we have said, "includes the full salvation of our own souls, and the conversion of the world to the knowledge, worship, and service of the one living and true God." When we consider the spiritual character of this work, together with its magnitude, the enemies who endeavour to mar it, the natural, moral, and political difficulties which stand in the way of its accomplishment, and the utter insufficiency of all human efforts, separate from the blessing of God, we feel it both a duty and a privilege to approach his throne, crying, "Establish thou the work of our hands upon us; yea, the work of our hands establish thou it." The good which is done on the earth the Lord doeth it. The spiritual temple has hitherto been reared, "not by might, nor by power, but by my Spirit, saith the Lord." Religion is a divine science; those who would understand it must possess it; and those who would successfully teach it to others must themselves be taught of God. Men may furnish the means of salvation; they may convince the judgment, and extort a distinct acknowledgment of the excellency of true religion; they may, moreover, furnish a correct theory for the head, and give a kind of polish to the life; but God only can render the means effectual, can reach and thoroughly awaken the conscience, can remove guilt, create peace, and renew the soul in righteousness. The beauty of the church is a divine beauty. It is divine, not only in its character, but in its

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origin for it is imparted and put on by Jehovah, whose it is. What the foundation is to the building, what the head is to the members, what the root is to the branches, and what the sun is to the solar system, that God is to the church. It is to him she is indebted for supplies of converted and well-qualified labourers, for the light of truth, for the fervours of devotion, for the guards of discipline, for the joys of unity, for supplies of money, and especially for that "demonstration of the Spirit," by which alone the Gospel is made the "power of God" to the salvation of them that hear. It is in order to teach us that the church has nothing, and can do nothing, without her divine Head, that she is represented as "a virgin," and as a virgin in the wilderness, "leaning on her beloved" for defence and solace, for guidance and assistance, in surmounting the difficulties and perplexities of her path.

These truths lie at the foundation of all practical and experimental religion; and their cordial admission on our part is essential to the success of our most strenuous endeavours to do good to our fellow-men. If we either forget or deny our dependence on God; if we trust to the talents of our Ministers, to the vigour of our discipline, to the abundance of our pecuniary resources, to the abstract force of truth, or the prosperity of former years; God will account himself dishonoured; he will deem us proud; he will withdraw his smile; and leave us to labour in vain, and spend our strength for nought, till we return and confess, that, "except the Lord build the house, they labour in vain that build it;" that, "except the Lord keep the city, the watchman waketh but in vain." Let us therefore, my brethren, place ourselves and all our resources at the footstool of God; praying that he would adopt and sanctify our various agencies; and so join his strength to our weakness, and his wisdom to our ignorance, that the works of our hands may be established, in their gracious effects, so that generations unborn may rise up and call us blessed.

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Never did the church of God, in these lands, need more to have the

arms of her hands made strong by the mighty God of Jacob," than at present. Besides her original helplessness, and continual dependence, she has to cope with enemies who are many in number, mighty in power, inveterate in malice, and unwearied in their endeavours to divide her counsels, to poison her provisions, to intimidate her Ministers, and to secularize her spirit and influence in the world. Many who profess to be her friends are carnally secure; they slumber at their posts; and are utter strangers to the power of godliness. They possess neither the gift nor the grace of supplication; "they drink wine in bowls, and anoint themselves with the chief ointments, but they are not grieved for the afflictions of Joseph." Others, forgetting that the kingdom of Christ is not of this world, are intent on having the discipline of the church exercised after the plan in which justice is administered in our civil courts; they argue that Ministers are to be regarded as the mere Chairmen of church-meetings; and that, instead of the pastoral

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