Instruction 2
Back to Christian LOVE
We may next exhibit the criminality which attaches to the sin of SCHISM, and deplore its prevalence.</strong></em> It will be necessary to explain here what I mean by 'schism'. No term has been more employed, or more abused than this—it has furnished to bigots of all parties, a theme of angry declamation, and a subject of bitter accusation and reproach, against all who differ from them in opinion; upon whatever ground, or in whatever spirit, that difference is maintained. Papists charge this sin upon Protestants; while the Church of England, in its turn, attempts to fasten the guilt of it upon all who secede from her denomination. It is circulated with eagerness from one denomination to another as a term of ignominy, and is continually calling into exercise some of the worst passions of human nature. Papal bulls, Episcopal charges, clerical sermons, angry party-spirited journals—are continually harping upon it. And multitudes, who have no other means of blackening an opponent, think that they cannot more effectually succeed in rendering him both odious and guilty, than by calling him a 'schismatic'. I will at once confess, that schism is, indeed, when properly understood, a sin of so enormous a kind, that too much cannot be said for its condemnation. But it is not properly understood. In its etymological signification, it means a split, a division, a separation of that which was originally one. (Matthew 9:16, John 7:43)
Campbell's remarks are so clear and convincing on this subject, that they may with great propriety be referred to. As breach, or rupture, is the literal import of the term, in our language, whenever these words may be figuratively applied, the term schismseems likewise capable of an application. It invariably supposes, that among those things whereof it is affirmed, there subsisted an union formerly, and as invariably denotes that the union exists no longer. In this manner the apostle Paul uses the word, applying it to a particular church, or Christian congregation. Thus he adjures the Corinthians, by the name of the Lord Jesus, that there be no divisions, or schisms, among them—and in another place of the same Epistle, "I hear that there are divisions," or schisms. In order to obtain a proper idea of what is meant by a breach, or schism, we must form a just notion of that which constituted the union whereof the schism was a violation. Now the great and powerful cement which united the souls of Christians, was their mutual love. Their hearts, in the emphatic language of Holy Writ, were knit together in love. This had been declared by their Master, to be the distinguishing badge of their profession "By this shall all men know that you are my disciples, if you have love one to another." Their partaking the same baptism, their professing the same faith, their enjoying the same promises, and their joining in the same religious services—formed a connection merely external, and of little significance, unless, agreeably to the apostle's expression, it was rooted and grounded in love. As this, therefore, is the great criterion of the Christian character, and the foundation of Christian unity, whatever alienates the affections of Christians from one another, is manifestly subversive of both, and may, consequently, with the greatest truth and energy, be denominated schism. It is not so much what makes an outward distinction, or separation (though this also may, in a lower degree, be so denominated), as what produces an alienation of the heart, which constitutes schism in the sense of the apostle; for this strikes directly at the vitals of Christianity. Indeed, both the evil and the danger of the former—that is, an external separation—is principally to be estimated from its influence upon the latter—that is, in producing an alienation of heart; for it is in the union of affection among Christians, that the spirit, the life, and the power of true religion are principally placed.
Wherever an 'alienation of heart' takes place, and whatever be the occasion of it, whether there be an external separation or not, there is a schism. It may arise in the Church of England, and has, perhaps, arisen in the divisions characterized by the terms evangelical and anti-evangelical. Or it may arise—as, alas! we know to our shame and distress, it does too often arise—in our Independent churches; so that without any actual and visible separation, this dreadful evil may be in full and mischievous operation. On the contrary, there may be a diversity of opinion in the same society, as in those Baptist churches that admit of mixed communion, without any schism. And provided there is no alienation of heart, no interruption to mutual esteem and good will—there may be even an external separation, without schism.
This sin of schism can have no existence except in those cases where the unity of the spirit is disturbed, and the bond of peace is severed. As long as sincere love remains, there is, in the full sense of the term, no schism. Consequently, whatever tends to alienate the hearts of Christians from each other, whatever tends to produce discord, whatever tends to stir up strife—no matter who may be guilty of such conduct—is the very essence of this hateful vice of schism. If men will attempt to coerce the conscience, by legislating for others in such matters as those of religion, and interfere, by human authority, in affairs which should be transacted through the medium of the Bible, between God and the soul—they must be answerable for those divisions which arise from the conscientious objections of people who cannot submit to such enactments.
If to separate peaceably from the Church of England, be the sin of schism, how will the Church of England justify itself from the same charge brought against her by the Church of Rome? The schismatic is not he who peaceably secedes; but he who renders secession necessary, by setting up requirements with which the separatist cannot comply, without violating his conscience. Not that I mean to say Episcopalians, or even the supporters of any established religion whatever, are schismatical, except where their conduct is such as is calculated to produce mutual disaffection; so neither, on the other hand, are dissenters justly chargeable with this sin, unless their conduct can be fairly proved to be founded on a factious spirit of ill-will towards the religious establishment of the country. It is nothing to say that their dissent proceeds on insufficient grounds, and their objections to the Church, as by law established, are to things that are indifferent in themselves, and therefore frivolous and vexatious. If they are indifferent matters, why then impose them? but of their indifference or importance, dissenters themselves must judge, as did the reformed churches of Christendom, of the corruptions of Popery.
If a dissenter employs himself in stirring up ill-will towards the members of the Church of England, by arraigning the motives of its ministers, and charging them with sordid avarice, or a mere love of worldly pomp and domination; or by questioning the piety of its members; or by exciting animosity; or producing alienation of heart in the minds of his own party—or if he so states, defends, and enforces his own principles, as that the natural result in those who hear him shall be an interruption to all communion of heart, and to the exercise of all mutual good will between the two denominations—if he employ himself in widening the breach between them, and repelling them further from each other—he is indeed a schismatic, and deserves all the reproach which such conduct can bring upon him. But then it should be recollected that no less guilty of the sin of schism, is he who, as a minister of the Church of England, employs his talents in holding up dissenters to public ridicule as a factious, troublesome, dangerous body, seceding upon no grounds but such as are frivolous, entitled to reproach for what they have done, and to suspicion of what they may do.
But leaving names and parties, schism is the sin of doing anything to alienate men's hearts from each other, whatever be the occasion or the means of the estrangement. And it is a sin of a magnitude and enormity, which few can estimate. It is the very opposite of love; and in saying this, we arraign it upon the most solemn and the most capital charge which any indictment can prefer. We all have, perhaps, something of this schismatic spirit. But little does it occur to some men, when they are advancing their charges, and fulminating their anathemas against others for the sin of schism, that, while in the eye of God, the objects of their anger are innocent of the crime that is laid to their charge—they themselves are regarded by Him whose judgment is according to truth, as the greatest schismatics upon earth.
The temptation cannot be resisted of introducing here a long—but no one who has a taste for literary or moral beauty will deem it too long—extract from the writings of Mr. Hall– "The Roman Catholic church no doubt looked upon it as a signal triumph, when she prevailed on France's King Louis, to suppress the Protestant religion. But what was the consequence? Where shall we look, after this period, for her Fenelons and her Pascals—where for the distinguished monuments of piety and learning, which were the glory of her better days? As for piety, she perceived she had no occasion for it, when there was no luster of Christian holiness surrounding her—nor for learning, when she had no longer any opponents to confute, or any controversies to maintain. She felt herself at liberty to become as ignorant, as secular, as irreligious, as she pleased; and amid the silence and darkness she had created around her, she drew the curtains, and retired to rest. The accession of numbers she gained by suppressing her opponents, was like the small extension of length a body acquires by death—the feeble remains of life were extinguished, and she lay a putrid corpse—a public nuisance, filling the air with pestilential exhalations.
"Such, there is every reason to believe, would be the effect of similar measures in England. That union among Christians which it is so desirable to recover, must, we are persuaded, be the result of something more heavenly and divine than legal restraints or angry controversies. Unless an angel were to descend for that purpose, the spirit of division is a disease which will never be healed by troubling the waters. We must expect the cure from the increasing prevalence of true religion, and from a copious communication of the Spirit to produce that event. A more extensive diffusion of piety, among all sects and parties, will be the best and only preparation for a cordial union. Christians will then be disposed to appreciate their differences more equitably, to turn their chief attention to points on which they agree, and, in consequence of loving each other more, to make every concession consistent with a good conscience. Instead of wishing to vanquish others, everyone will be desirous of being vanquished by the truth. A filial fear of God, and an exclusive desire of discovering his mind, will hold a torch before them in their inquiries, which will illuminate the path in which they are to tread. Instead of being repelled by mutual antipathy, they will be insensibly drawn nearer to each other by the ties of mutual attachment. A larger measure of the spirit of Christ would prevent them from condemning every legitimate difference which others might have.
"The general prevalence of piety in different communities would inspire that mutual respect, that heart-felt homage for the virtues conspicuous in the character of their respective members, which would urge us to ask with astonishment and regret—Why cannot we be one? what is it which obstructs our union? Instead of maintaining the barrier which separates us from each other, and employing ourselves in fortifying the frontiers of hostile communities, we should be anxiously devising the means of narrowing the grounds of dispute, by drawing the attention of all parties to those fundamental Biblical principles in which they concur.
"To this we may add, that a more perfect subjection to the authority of the great Head of the church, would restrain men from inventing new terms of fellowship, from lording it over conscience, or from exacting a scrupulous compliance with things which the Word of God has left indifferent. That sense of our own imperfect knowledge, should incline us to be looking up for a superior light, and make us think it not improbable that, in the long night which has befallen us, we have all more or less mistaken our way—and have much to learn, and much of our own deficient knowledge to correct. The very idea of identifying a particular party as the 'true church' would be exploded—the foolish clamor about schism, hushed—and no one, however poor his knowledge, should be expected to surrender his conscience to the claims of ecclesiastical dominion.
"The New Testament is surely not so obscure a book that, were its contents to fall into the hands of a hundred serious, impartial men, it would produce such opposite conclusions as must necessarily issue in their forming two or more separate communions. It is remarkable, indeed, that the chief points about which real Christians are divided, are points on which the Scripture is silent—mere human fabrications which the presumption of men has attached to the Christian system. A larger communication of the Spirit of truth would insensibly lead Christians into a similar train of thinking; and being more under the guidance of that infallible Teacher, they would gradually tend to the same point, and settle in the same conclusions. Without such an influence as this, the coalescing into one community would probably be productive of much mischief; it certainly would do no sort of good, since it would be the mere result of 'intolerance and pride' acting upon 'indolence and fear'.
"During the present disjointed state of things, then, nothing remains but for everyone to whom the care of any part of the church of Christ is entrusted, to exert himself to the utmost in the promotion of vital religion, in cementing the friendship of the good, and repressing with a firm and steady hand the heats and eruptions of harsh, intolerant party spirit. He will find sufficient employment for his time and his talents, in inculcating the great truths of the gospel, and endeavoring to 'form Christ' in his hearers, without blowing the 'flames of contention', or widening that breach which is already the disgrace and calamity of the Christian name. Were our efforts uniformly to take this direction, there would be an identity in the impression made by religious instruction; the distortion of party features would gradually disappear; and Christians would everywhere approach toward that ideal beauty spoken of by painters, which is composed of the finest lines and traits conspicuous in individual forms. Since they have all drank into the same spirit, it is manifest nothing is lacking—but a larger portion of that spirit, to lay the foundation of a solid, cordial union. It is to the immoderate attachment to secular interests—the love of power—and not the lack of evidence for truth—not to the obscurities of revelation, we must impute the unhappy contentions among Christians—maladies which nothing can correct—but deep and genuine piety. The real schismatic is not so properly the person who declines a compliance with what he judges to be wrong, though he may be mistaken in that judgment—so much as the man who sedulously employs every artifice to alienate the affections of good men from each other."
How desirable it is that true religion should prevail more than it does. If the spirit of true religion is love, then who can avoid longing for its universal dominion? How much is it to be coveted for the peace of our churches! It must be confessed, and that with grief and shame, that Zion is not yet a "peaceful habitation," nor do all her assemblies present the good and the pleasant sight of brethren dwelling together in unity. Contentions about one thing and another abound. The seeds of discord are plentifully sown, and bear an exuberant crop of the fruits of contention. How many religious communities are shattered by discord—to their own injury, to the exultation of their enemies, and to the discredit of true religion! Many are the causes which produce this unhappy state of things; but that which gives force to them all, is the absence, or the weakness—of love. Here is the grand defect, and all other circumstances are but subsidiary. It is most melancholy and humiliating to discover, when some trifling disagreement occurs, what small attainments in piety and love these churches have made; how insignificant is the subject over which two parties will engage with all the eagerness of contention; and how bitter the spirit with which the contention is carried on. It has been said that quarrels about religion have been usually maintained with more malevolence than any other. This we deny; but, at the same time, we must admit that they are often sustained with a measure of bitterness that is a disgrace to all concerned.
The usual occasion of disagreement is either the 'dismissal' or the 'choice' of a minister. And not infrequently do believers wrangle about him who is to teach them, until they have lost the very spirit of piety itself. But whatever may be the occasion, lack of love is the cause of all feuds and strifes!
Oh! what churches we would have, if Christian love had its full scope! The PASTORwould labor with the most earnest, indefatigable, and unselfish zeal for the eternal welfare of the flock; and make it evident that compassion for souls, and not filthy lucre, was the impulse of all his conduct. Affection would beam in his eyes, and breathe in his spirit, while "the law of kindness" would dwell on his lips. He would preside over the people in the meekness of wisdom; and, instead of proudly lording it over God's heritage, he would rule them in love. He would be gentle among them, "as a mother feeding and caring for her own children." Instead of being provoked by any little unintentional infringement on his rights, or disrespect to his dignity, he would bear with that which is the result of ignorance, and wisely and meekly reason with those who wronged him. Over all his talents, however brilliant, he would put the 'garment of humility'. And, with respect to all his success, however great, he would speak in the language of modesty. He would neither envy his more gifted or successful brethren, nor proudly vaunt over his inferiors. To all under his pastoral care, even the most illiterate and poor, he would conduct himself with the humility and love of true benevolence, put the most favorable construction on the actions of his people, repose in them an honorable confidence, labor to correct their errors, whether doctrinal or practical, and have no greater joy than to see them walking in the truth!
Christian love would also dictate to the PEOPLE towards their minister, a line of conduct no less pious than amiable. It would lead them to attach themselves decidedly and warmly to his person and ministry; to demonstrate in every possible way their sincere and cordial wish to promote his comfort; to abstain from everything that would grieve his mind, and by every means in their power to promote his usefulness. It would not allow them to be offended by his faithful rebukes—but cause them to submit, with Christian frankness and humility, to his cautious admonitions and reproofs. Christian love would lead them to interpret, in a favorable manner, any little neglects, or unintentional offenses—and would make willing and reasonable excuses for his seeming inattention. Christian love would cover, and not expose—his minor shortcomings, faults and foibles. Christian love would lead them to manifest a fitting respect for his office and opinion—and, while it would leave them in full possession of entire freedom of thought, and manly dignity of conduct, would still prescribe that humility and respect, which the Scriptures claim for those who are set over them in the Lord.
In the conduct of the people towards EACH OTHER, Christian love would check all that irritability which is excited by a word—all that anger which is cherished until it ripens into malice or revenge. How much is the peace of our churches disturbed by such hot or sullen people! But did this heavenly virtue prevail, care would be taken not to give offense; and equal care would be in exercise not to take offense. One man would bridle his tongue, lest he should utter words that would grieve; another would control in his temper, lest he should be provoked when he ought not; and all would be watchful against whatever would destroy the unity of the Spirit and the bond of peace. If any action has been done, or any word spoken, of a doubtful kind, no one would suspect an evil motive—but rather be ready to conclude in favor of a good intention; suspicion would be displaced by mutual confidence; and hasty imputations of what is wrong, would be displaced by the belief or hope of what is right. Instead of circulating ill reports of each other, or believing them when circulated, all would entertain too much good-will, and too high an opinion of their brethren, to listen to an insinuation against them. Universal kindness would reign throughout the society—each would feel an interest in the whole, and by "whatever things are lovely," would promote their comfort, and bear their burdens. There would be no struggle for pre-eminence, no grasping at power—such pride would be abhorred, and all would be subject one to another—the rich would not be puffed up, nor vaunt themselves against the poor, nor would the poor envy the rich. In a time of difficulty, such as the choice of a minister, there would be a giving up as far as possible, of individual feeling, and all would consider the general good; no one would selfishly wish to have his taste alone consulted—or his opinion alone attended to. No one would obtrude his views upon the rest in an unseemly manner—but each would consult all.
We may again remark, what churches we would have, if love were the ruling principle which governed them. "Then would each of them present a peaceful haven, inviting men to retire from the tossing and perils of this unquiet ocean to a sacred enclosure, a sequestered spot, which the storms and tempests of the world were not permitted to invade." Then would the prayer of Christ be answered, and his people be one, and show by their unity a demonstration of the divinity of his mission, which the most impious could not resist—then would the church on earth present a calm, unruffled surface; which would reflect, as from a mirror, a bright resemblance of the church in heaven. Let us, then, for the honor of our principles, for the credit of our common Christianity, for our own peace and comfort in relation to the body of the people—seek that more of this heavenly spirit of Christian love, may be diffused among all who are called by the name of Christ.
How desirable is it that such a religion as this, should be spread over the face of the whole earth! In what a miserable condition is our globe. The whole world lies in the wicked one—is entangled in the coils, and bitten by the fangs, and tortured by the venom of the old serpent—the devil. Justly has the apostle said, that "the whole creation groans and travails in pain together until now." Nearly eighteen centuries have passed since Paul saw this bleeding victim of Satan's cruelty, and heard its groans—and it is bleeding and groaning still. Wherever we go, either in reality or in imagination, we find ourselves in a valley of tears, where forms of misery, indefinitely varied, and almost innumerably multiplied, rise before our eyes, and utter nothing but, "Woe, woe, woe!" Who can wonder that our world should thus be little else but a region of misery?
Think upon the evil passions which predominate in human affairs. Think of the vile affections, which, like furies, tyrannize over the minds of men—wrath, malice, revenge, envy, pride, suspicion, selfishness, cruelty, slander—these are the tyrants of diabolical government, which usurp the dominion of the world in the name of Satan, and which with something of his power and his fury, torment the miserable children of men. How much of cruel slavery, bloody warfare, remorseless oppression, deadly revenge, operative mischief, crafty subtlety, insulting pride—is perpetually at work in the destruction of human happiness! The prevalence of Christian love would put a stop to all this—it would beat the 'sword of war' into the 'ploughshare of peace'. Christian love would break the galling fetter of slavery, and bid the captive go free. Christian love would change the tyrant into a kind father. Christian love would convert the venom of malice into the milk of human kindness. Christian love would transform the crafty serpent into the innocent dove. Christian love would tame the ferocity of the implacable assassin into mercifulness. Christian love would teach him to pronounce forgiveness, who now breathes out nothing but slaughter. Christian love would teach pride, to put on humility as a garment. Christian love would give to the vigilant eye of intelligence, the expression of toleration, instead of the glance of suspicion. Christian love would substitute, for the torment of envy—the exquisite delight of that sympathy which can rejoice with those who rejoice.
What an argument for Christian missions! And what a motive to their zealous support! We have already proved that both Paganism and Mohammadanism are hostile to a spirit of universal benevolence. If, therefore, the world is ever to be subjugated to the mild and beneficial dominion of love, the conquest must be made by Christianity. And to this honor is Christianity destined—it was to this theme that the evangelical prophet struck his lyre, when he said "Many nations will come and say—Come, let us go up to the mountain of the Lord, to the Temple of the God of Israel. There he will teach us his ways, so that we may obey him. For in those days the Lord's teaching and his word will go out from Jerusalem. The Lord will settle international disputes. All the nations will beat their swords into plowshares and their spears into pruning hooks. All wars will stop, and military training will come to an end. Everyone will live quietly in their own homes in peace and prosperity, for there will be nothing to fear. The Lord Almighty has promised this!" "And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. Righteousness will be his belt and faithfulness the sash around his waist. In that day the wolf and the lamb will live together; the leopard and the goat will be at peace. Calves and yearlings will be safe among lions, and a little child will lead them all. The cattle will graze among bears. Cubs and calves will lie down together. And lions will eat grass as the livestock do. Babies will crawl safely among poisonous snakes. Yes, a little child will put its hand in a nest of deadly snakes and pull it out unharmed. Nothing will hurt or destroy in all my holy mountain. And as the waters fill the sea, so the earth will be filled with people who know the Lord."
Such is the poetic and beautiful description which is given by the prophet, of the harmonizing and benevolent tendency of the Gospel, as well as of its effect wherever its influence is entirely submitted to. How exceedingly is it to be desired that such a system should be universally prevalent! The awful description which the apostle gives us of the idolatry of his times, and of its demoralizing effects—deeply as it is colored, and darkly as it is shaded—is not less justly applicable to the Pagan nations of the present day, than it was to those of antiquity. "They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator--who is forever praised. Amen. Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion. Furthermore, since they did not think it worthwhile to retain the knowledge of God, he gave them over to a depraved mind, to do what ought not to be done. They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they are senseless, faithless, heartless, ruthless." Romans 1:25-31
What a picture!! Who can contemplate it without horror? Yet such is the state of society—such the aspect of the moral world—such are the crimes that deform, and pollute, and torment the human race under the reign of Paganism, which, wherever it exists, converts earth into the vestibule of hell, a den of wild beasts, a range of malignant demons—which educates men for fiends amid the worst of excesses of depravity—and tortures its victims in this world, preparatory to their execution in the next. Who that pretends to carry in his bosom the heart of a man, much more who that professes to have the spirit of a Christian, which is the mind of Christ—but must mourn in bitterness of soul over this frightful wilderness, and long to bring these habitations of cruelty under the reign of Christian love?
Let it be recollected that whenever the religion of Jesus Christ is felt in its proper influence—whenever it changes the heart, and sanctifies the life—it does not merely turn men away from dumb idols—but causes them also to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present evil world. It does not merely lead to a change of names, a substitution of one set of religious rites for another; but while it removes all that is impious in idolatry—it displaces all that is odious and abominable in vice. It presents the first table of the law, and says, "You shall love God with all your soul," and then holds up the second, and commands us to love our neighbors as ourselves. Wherever the Gospel of Christ is permitted to govern society, it banishes all that can afflict—and introduces whatever can comfort the human race. All the crimes and the curses of society flee before it, while all the blessings of earth follow in its train. It not only brings learning, and arts, and sciences, with all that can adorn the mind and embellish life—but, as its chief benefit, it establishes the reign of love. This it has done to a considerable extent in many places already; and even its enemies have acknowledged it. And he who would see what true religion can do, has done, and will yet do—in exalting benevolence on the ruins of cruelty, and in establishing the reign of mercy—let him contemplate, as he may do, through the medium of missionary reports, the once wild and savage Eskimos—now converted into peaceful, harmless, and benevolent followers of the meek and lowly Jesus! Or the once murderous Tahitians, who reveled in the blood of human sacrifices, and slaughtered without remorse their own children, now exhibiting a character remarkable for its mercifulness and gentleness. Or the once marauding tribes of South Africa, casting away their poisoned arrows and their spears, and exhibiting a moral transformation as great and striking—as if lions were changed into lambs. And these are the triumphs of that true religion, of which the many branches, and the multiplied duties, are summed up in that one word—LOVE!
Friends of humanity! by all the love you bear to God or man, I implore you to labor to the uttermost in extending the true piety you profess. Estimate, if you can, the deep guilt of neglecting the cause of Christian missions. None of you have done what you could have done, or what you ought to do, in this most sacred, most important cause. I ask, what proportion of your property ought to be put in requisition for promoting the universal reign of love? Is a tenth, or a fifth, or a third, enough for that cause, the object of which is to teach all men that dwell on the earth to love God supremely, and each other as themselves? Enough to be given for the purpose of cementing the whole human family together in a union of affection? Enough to give to a cause, which, when it is completely victorious—and completely victorious it will be—will banish pride, and malice, and envy, and revenge, from the abodes of man? How can you live in splendor—how can you enjoy your luxuries—how can you dwell with delight upon your accumulating hoards of wealth—while all this is needed to extend the influence of true religion? Alas! alas! because you have so little true Christian love in your own soul. Christian benevolence, were it felt in its full force, would lead to self-denial, to thriftiness, to simple habits, to personal sacrifices—in order that you may have more to spare for the great object of Christian missions!
But in addition to your money, and your influence, give to the cause of missions your private, sincere, fervent, believing, and constant prayers. It is only by the power of the Divine, Omnipotent Spirit, that the kingdom of Christ can be established in this selfish world. Read the chapter which we have considered (Romans 1), compare with it the present state of mankind—and then say if anything but the same power which called the chaos out of nothing, and raised this fair and beautiful world out of chaos—can effect a transformation so astonishing and sublime as would be effected, if this region of dark and vengeful passions were converted into an abode of holy, and mild, and benevolent affections. Beseech Jehovah daily, that he would arise and plead his own cause; for surely love must be eminently the cause of him who is infinite in goodness, and delights in mercy. Give him no rest until, in answer to believing and earnest prayer, he shall say, "Look! I am creating new heavens and a new earth—so wonderful that no one will even think about the old ones anymore. Be glad; rejoice forever in my creation! And look! I will create Jerusalem as a place of happiness. Her people will be a source of joy. I will rejoice in Jerusalem and delight in my people. And the sound of weeping and crying will be heard no more. The wolf and lamb will feed together. The lion will eat straw like the ox. Poisonous snakes will strike no more. In those days, no one will be hurt or destroyed on my holy mountain. I, the Lord, have spoken!"
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