to the Church from a similar rashness in the treatment of members. From a prevailing aversion to that patient perseverance which is necessary to soothe the irritation of morbid excitement in morally diseased members, or to restore them from the deathlike inaction into which they have been thrown by spiritual decline, the shortest and most speedy method of ridding the Church of them, is in some cases rashly resorted to. And when members are so excluded, it too often occurs, that due care is not taken to heal the wounds which are occasioned by the process. Hence instead of preserving the general health of the body, it is much reduced and weakened by it. Such was the complaint of the prophet. It was of the Church he said, "From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores;" and the cause is assigned thus:-"They have not been closed, neither bound up, neither mollified with ointment." Alas! how much mischief arises from the narrow view which some men take of the exercise of discipline! "Cut off the dry branches,"" clear away the rubbish,”—“the dead members are only a curse to the Church," "it can never prosper until they are put out of it," and many other expressions of a similar import, indicate their tone of feeling, and the contractedness of their views in this matter. That the unsound members must be separated from the body when they become incurably diseased, all agree. But the single act of separation is not all that is to be done. It is indeed only a small part of the duty which the living are to perform. The general health of the body must be attended to, that it may have strength to bear the shock of so severe a treatment as is the amputation of a member. The tone of life in a body, which is capable of suffering the loss of a member by amputation without much painful feeling, is irrecoverably low; and that Church which can have a member separated from it by an act of expulsion, without painful feeling, is dead, irrecoverably dead. Moreover, care is to be had for the member. Expulsion, we say, is the last resort to save the body. Consequently it is to be decided upon only when every effort to save the member under treatment has failed. And then, when the diseased member is separated, more intense care is necessary to preserve the body. No member was ever separated from a living body without occasioning a wound that needed attention to heal it. Neglect it, and what must be the consequence? "Putrifying sores,"-the strong figure of the prophet, furnishes an awful answer. O the "closing, the "binding up," the "mollifying with ointment," how necessary! how much neglected!

But in faithfulness I must add, the opposite extreme is perhaps as prevalent, and equally dangerous. Suffer diseased members to remain in the body too long, and they will contaminate the whole of it. No object presents a more melancholy picture than the friend whose whole system is affected with a deadly cancer, which at first appeared on his hand, or his foot, or elsewhere. Time was, when, by separating the diseased part, even after efforts to cure it had proved unavailing, he might have escaped the destructive issue. But now it is too late. The whole system is vitiated by it, and he must die. Such is the condition of a religious community in which, invariably, corrupt members are retained. The disease is diffused

through the whole body, and all its energies are wasted by it. It is the duty of the Church strictly to maintain that discipline over its .mem ers which is necessary to preserve it from moral corruption and consequent death. But this duty is to be performed with all that deliberation with which we would decide upon parting with a diseased hand or foot, and with all that sympathy of feeling which such a decision would be calculated to produce. When the Saviour was about to pronounce sentence of excommunication against the Jews, after he had long labored for their salvation, he wept over them. Such should be the feelings of his people. The expulsion of a single member furnishes an occasion, not of triumph, but of weeping. To a revival of the Church of God, it is necessary that the corrupt and contaminating members of it be removed. This is a duty-a painful duty-which the living members have to perform. If they love the Church, of which they form a part, they will feel that this duty is essential to that revival for which they pray. How preposterous would it be for a man to pray for the preservation of his life, and an increase of health and strength, and at the same time carelessly weaken the energies of his body by recklessly cutting off members which might be cured, or obstinately retaining diseased ones which could not. We have evidently something to do, as ministers and members of the Church of Christ, in preserving it from moral disease and spiritual death.

The members were never organized and arranged in this mystical body, to mangle and destroy one another, but to feel for each other, and be mutually helpful in promoting the spiritual prosperity of the whole. "If ye bite and devour one another, take heed that ye be not consumed one of another." While we pray for revival, let us not forget that we pray in vain, if we at the same time neglect our duty toward God and his Church. And this perhaps is the reason we are so often disappointed in our expectations. We desire a revival of the work of God, and persuade ourselves that, as he is a God that heareth prayer, we have only to ask and we shall receive; forgetting that we may ask amiss-that in the neglect of these plain and rational duties, which God requires us to perform for the spiritual welfare of the Church, we have no right to expect he will answer our prayer.

V. The language of this prayer implies a sense of entire dependence on God for all spiritual influence.

1. After we have done all our duty, in endeavoring to promote the spiritual welfare of the Church, we feel that God alone can revive it. "Paul may plant, and Apollos water, but it is God that giveth the increase."-"The Spirit giveth life;" therefore, "salvation is of the Lord." These truths are truly evangelical, and should be always present in our minds, both when we labor in the cause of God, and when we pray for a revival of his work. "Except the Lord build the house, they labor in vain that build it." Honest and pious laborers, while they toil in their field, yet trust in God for success. Hence they pray intelligibly, "Give us this day our daily bread." The anxious parent lingers at the bedside of the sick child, and does all in his power for its recovery; but he feels at the same time that he has no power to preserve its life, or restore its lost energies. For this he looks to God, and to him alone. In the same

spirit of entire dependence upon him does the humble Christian pray for a revival of his work. The immediate object of his prayer is the outpouring of the Spirit, to quicken and sanctify his people,. and give them to enjoy "the healthful influence of his grace."

2. In this we are strongly encouraged by the promises of God. He has declared his willingness to revive his people. He loves them for his name's sake; and solicits the return of those who have departed from him. In terms of great tenderness he says to Ephraim, "how can I give thee up ;" and to backsliding Israel, "return unto me and I will heal your backslidings." The remedy is ample. "With his stripes we are healed." That the manifestations of God's grace are to be looked for first and principally in the Church, quickening and animating its members, and producing a healthy action in the body, is in accordance with the entire language of the Scriptures. "The salvation of the Lord cometh out of Zion." To send out its healing streams, the fountain must exist there. The state of holiness in the Church is exceedingly partial, viewed in the light of the promises and privileges of the Gospel. Were all who name the name of Christ "sanctified wholly throughout soul, body and spirit"-were all, like the disciples of ancient times, "filled with the Holy Ghost,"-were "every thought brought into captivity to the will of Christ," and every faculty of soul and body consecrated to his service--attainments by no means impossible-what a mighty influence would the Church exert in the world! For this we pray in the language of the text.

3. It will be perceived that in this we acknowledge the direct operations of the Spirit. And why should we not? Explode this truth from the Gospel, and we are prepared to give up all the rest. "The kingdom of God is not meats and drinks, but righteousness, and peace, and joy in the Holy Ghost." The influence of the Spirit is efficacious upon the heart, producing the fruits of righteousness in the subjects of it. Their souls are deeply rooted and grounded in love. They daily grow in grace, and become more heavenly minded-more abstracted from the world-more given up to God and his service. "They walk, as seeing him that is invisible," "walk by faith, and not by sight." Being "dead to the world and alive to God through Jesus Christ,"-"they have their conversation in heaven," and "account the sufferings of this present life not worthy to be compared to the glory which shall be revealed," while they steadily "look, not at the things which are seen, but at the things which are not seen." They are "strong in the Lord, and in the power of his might." In their prayers, they have access to God, and prevail. Their example, exhortations and labors of love, all carry with them an energy, and are attended by an unction, which even strangers to piety feel and acknowledge. Having no vain ambition to gratify, they are always prepared, as the children of God, to exert an influence in promoting peace and good will among all men. They never trifle with the infirmities of others, but pity them; and never rejoice in the calamities of others, but "weep with those that weep." Having their own corrupt passions subdued, they avoid giving offence to others, or making others offenders for slight causes. "They have the mind of Christ." Such are sanctified believers. And in a perfectly healthy state, such would

be all the members of the Church of Christ. For this we pray in the language of the text. "O Lord, revive thy work."

4. Such a state of strong and vigorous piety in the Church, tends to the promotion of revival in all its branches. A sanctified Christian cherishes a strong desire for the prosperity of Zion, and the salvation of the world. He is prepared to make any sacrifices, and to perform any services, for the accomplishment of these objects. The meekness of his spirit and the ardor of his zeal, commend his piety, and tend to induce similar feelings in the community with which he is connected. His concern for the cause he loves, keeps his feelings alive to its interests. His grief is deep and poignant when Zion languishes. He rejoices in all her prosperity. Urged on by such an impulse of feeling, he practically says, "for Zion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth." Now who can doubt, that if all the members of Christ's Church were thus sanctified to God, and ardent in his service, it would produce a powerful effect upon the irreligious world? Few would be unmoved; few, it is believed, would remain unconverted to God. More of the responsibility of the obstinacy and wickedness which exist in the world, falls upon professors of religion than they are aware of, or are perhaps willing to allow.

But sanctified Christians have power with God in prayer. This is a favor to which he has been pleased in great and condescending goodness to raise them. "Whatsoever ye ask the Father in my name," said the Saviour, "I will give it you." They ask in faith, nothing doubting; and their prayers are availing. Witness Moses pleading for offending Israel. "Let me alone," said the Almighty, "that my wrath may wax hot against them, and that I may consume them." Though justice called for speedy vengeance, the divine approbation with which he was pleased to look upon the supplication of his servant, induced him to "let the lifted thunder drop." Witness Samuel, and Elijah--the prophets and apostles, and a host of worthies who by mighty prayer prevailed with God to stay his threatened judgments, and visit the people with mercy and salvation. Think not that this privilege was limited to times of old, and to the inspired instruments of God's revelation only. It is common to the saints. The power to work miracles was a special gift, and imparted for special purposes. But the privilege of prayer is common to "all who love God with pure hearts fervently." And success in it depends upon the devotedness of heart with which it is offered up, and the degree of faith attending it. The absence of these is the true cause why our prayers are unavailing. They are empty words. We draw near to God with our lips, while our hearts are far from him. When we ask we do not expect to receive. We repeat again and again the prayer of the prophet, "O Lord, revive thy work," without any deep feeling of what we utter, or sincere belief that we shall realize an answer. Very different would be the effect if all these supplications were attended by the strong faith of a sanctified heart. Were the tone of piety in the Church elevated to the standard exhibited in the examples of such holy men as Stephen, and John, and many others of their time,

then would righteousness go forth out of Zion as brightness, and salvation as a lamp that burneth.

VI. In the intelligent use of the words of the text, we pray also for the influences of the Spirit of grace in the awakening and conversion of sinners.

1. I have noticed that many probably confine their thoughts to this point only, when they use these words in prayer; and, therefore, they can be understood as asking in this individual petition for nothing more; for that cannot be supposed to be a particular object of desire in prayer which one does not think of while praying. Hence the importance of entering upon this duty with a mind duly prepared by previous meditation, and of clearly comprehending, and calmly weighing, every expression used in our supplications. When the mind fully comprehends the object, and the feelings of the soul are drawn out in desire for its accomplishment, then it is that our prayers are both rational and sincere.

The intelligent Christian, who looks upon the Church of God as his work-who loves it for his sake-who knows and feels the importance of its spirituality to preserve it from scandal and render it useful-and who understands the divine economy of establishing righteousness and truth in the earth through its instrumentality, will embrace it, especially in his supplications for an extension of the Redeemer's kingdom in the earth; and the consequence of reviving influence in the Church, as an effect invariably connected with it, the awakening and conversion of sinners, is present in his mind and forms a part of the object of his prayer. I could not assume this strong ground were it not supported by strong evidence. But it is the order of God, as the uniform history of his marvellous works will show; and who will contend against him? I do not assume that there are no instances of gracious influence in the awakening and conversion of sinners, apart from the Church, or from a revival in it. God may work independently of apparent means, and often does, though rarely if ever among those who are within the range of the influence of professing Christians, without commencing it in their hearts. But what I affirm is, that a genuine and deep revival in the Church, quickening and rousing professors, and bringing their graces into lively action, will be followed by awakenings among their neighbors. So it ever has been; and, therefore, for the best reason that can be adduced to attest any fact, we are authorized to believe it will be so.

2. I cannot well illustrate my subject without a little particular explanation on this point. To the religious excitements of which we speak, distinguished principally by what I have denominated the awakening and conversion of sinners, common use has appropriated the terms "revival," "work of God," "work of revival," &c. I have no disposition to object to this, since it is understood what is meant; nor yet to the propriety of so using these terms. Every kind and degree of religious influence, in the hearts of saints or sinners, is a work of God; and all such influence is, in its degree and tendency, a revival. So that they who pray for a revival, or a work of God in the awakening and conversion of sinners, pray correctly and intelligibly; but they evidently do not comprehend all that was embraced in the prayer of the prophet. Yet the prayer