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ness ; his text in the morning was Psalm had enjoyed good health, until a short lvi. 13, and in the afternoon Isa. time previous to his death, when pains 1x. 16, 17. The latter service was occasionally came upon him, which inattended by a crowded congregation, dicated a diseased heart. With a view and many were unable to gain ad. to improvement, he sought change and mission. The Rev. Chauncey Giles rest by visiting his late minister, Mr. preached in the evening, when the Bates, at Melbourne, Derbyshire, with church was again crowded in every part. whom he looked forward to spend a few The prayers at this service, by the re. happy days, which, alas ! proved only a quest of the resident minister, were led few hours. He attended the morning by the Rev. W. Bruce, and the Lesson service at the New Church, and exwas read by Mr. E. J. Broadfield, B.A. pressed himself delighted, with the While a hymn was } being sung the singing especially ; but during the Rev. Mr. Giles ascended the pulpit and afternoon he was suddenly taken iil

, delivered a most fervent and impressive which continued until the next morning, discourse on Rev. xx. 12. The collec- when he became much worse and extions of this day reached the sum of pired in the arms of Mr. Bates, imme£110. On Sunday, August 22d, Mr. diately after waving his hand and saying R. Ganton preached in the morning and “There is rest above." evening to attentive and appreciative

At Brixton, London, August 7th, Mr. audiences. The afternoon service was John W. Wilkins, in his 81st year. conducted by Mr. Jonathan Robinson of For the first half of his life the deceased Manchester, who preached a very ap- was a consistent member of the Parti. propriate and powerful sermon from cular Baptist denomination, but careful Rev. xxi. 3. This day's collections study of the Divine Word led him to amounted to a little over £50. At the gradually abandon ordinary orthodox close of the evening service it was teachings, and to be convinced that the announced, to the great surprise and fundamental doctrine of True Christiandelight of all present, that the total ity is the recognition of the supreme sum realized by collections at all the Divinity of the Lord Jesus Christ. opening services was £400, Os. 11d. When ne ventured to publicly proclaim It had been expected by the members his new views, he was summarily

expelled of the Society that as much as £250 for heresy by his religious associates, might be reached by what they intended whereupon he issued a tract entitled : to give amongst themselves, but the A Dialogue, intended to set forth in a actual amount has so far exceeded their plain and scriptural manner the true most sanguine expectations that they doctrine of Divine Worship, by a late feel how greatly they are indebted to member of the Church at Gouer Street the substantial help which has been Chapel, London, which was favourably rendered them by the neighbouring reviewed in the Intellectual Repository New Church Societies, and by many for 1840. The publisher of this treatise, friends of the Church in various parts the late Mr. W. Newbery, at once introof the kingdom as well as in their own duced the Writings of the New Church town, to all of whom they beg to take to Mr. Wilkins, and as his mind was in this opportunity of returning their most

a receptive state the latter soon avowed sincere and hearty thanks.

himself an affectionate receiver of them.

For many years our friend was connected Obituary.

with the Argyle Square Society, but on

the formation of the South London Mr. William Killingbeck, of Black. Society in 1863, he gladly identified burn, departed this life June 18th, 1875, himself with it; and none who woraged 58 years. From his childhood he shipped at the Newington Causeway had been connected with the Blackburn room can forget the zeal and punctuSociety of the New Church, and was ality with

which he discharged the duties for a long time an active member of it ; of the office entrusted to him. His closely walking in the footsteps of his removal to the spiritual world was devoted father. His manner was very sudden, but his life had indicated his unassuming ; but his desire for the desire to be ready for the solemn Church's welfare was none the less message, and he passed away amidst the earnest and constant. Through life he universal respect of all who knew him.

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“Pray for the peace of Jerusalem : they shall prosper that love thee.”—PsALM

cxxii. 6.


No doubt the minds of many here present will revert to the last occasion on which they heard these words. They form the concluding portion of the telegram received during the Social Meeting, held on the Wednesday evening of the recent Conference, from our dear and honoured friend, Mr. Hyde—his last message to the gregation he loved so well and the Church he served so loyally. When I accepted from his nearest relatives, and from the Committee of your Society, the onerous, the painful, and yet the precious charge of speaking to you this morning in his memory, I could find no language more appropriate for the occasion, nor any that, upon examination, linked itself more naturally with his work and character.

“Pray for the peace of Jerusalem : they shall prosper that love thee." To the devout Jew, Jerusalem was indeed the holiest, dearest spot the world contained ; “ beautiful for situation, the joy of the whole earth ;” whither, thrice each year, the tribes of his countrymen went up to render homage to their fathers' God; with which was inseparably associated all that was most glorious in his nation's annals,

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1 A Discourse in memory of the late Rev. John Hyde : preached at Manchester, August 22nd, and at Argyle Square, London, August 29th, 1875, by the Rev. John Presland. Having been necessarily preached from notes, and not reported, this sermon is only substantially the same as that delivered.

all that was most cherished in his own hopes and aspirations. Remembering, therefore, that Jerusalem, like every other part of the Jewish system, had “a shadow of good things to come” (Heb. x. 1), we are prepared to expect, in the substance of which she was the type, a dignity and blessedness commensurate with the importance anciently attaching to the symbol. Nor need we look far for an explanation of its meaning. Intuitively the mind rises from that

. “ Jerusalem which now is, which is in bondage with her children," to the “Jerusalem above, which is free, and the mother of us all” (Gal. iv. 25, 26); even to that “Holy City, New Jerusalem,” which John beheld, in apocalyptic vision, “coming down from God out of heaven, prepared as a bride adorned for her husband ” (Rev. xxi. 2). Jerusalem is, in fact, an emblem of the Church, the Lord's heaven upon earth; whether regarded in its entirety, to which the Apostle refers when he says (Heb. xii. 22, 23), “Ye are come to the city of the living God, to the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the first-born, who are written in heaven;" or whether viewed in that particular individual sense, the possibility of which is promised in the declaration that “the High and Lofty One that inhabiteth eternity, whose Name is Holy," dwells not alone “in the high and holy place," but also " with him that is of a contrite and humble spirit” (Isa. lvii. 15). The mental states and qualities which thus constitute the soul a temple of the Lord, every individual man or woman characterized by their attainment, and the aggregate of those who honestly strive after them as their heart's desire, thus combine to form that true and living church which, under the representative system of the Jews, was foreshadowed by Jerusalem.

And for this Jerusalem our text teaches us to pray; echoing in other words the pathetic ejaculation elsewhere expressed by the Psalmist (cxxxvii. 5), “If I forget thee, O Jerusalem, let my right hand forget." But what is prayer? Not merely or chiefly oral petition. This, however useful and necessary—and that it is both, and, in the case of every devout and humble soul, an indispensable essential of all happiness and satisfaction, who can question ?-is yet neither the only nor the highest mode of prayer.

For prayer is a state rather than an act; a life rather than a form of words, even though the truest and most earnest. Prayer is the constant habit of communion with the Divine ; the scarcely conscious spontaneous reference of every question to the Divine decision ; the determination of every

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thought and word and deed by Divine standards. John Milton expressed the true idea of prayer when he declared his purpose to use life and time and opportunity

“ As ever in my great Taskmaster's eye.” The old monks embodied the same conception in their fine maxim, “ Work is Worship” (Laborare est Orare). Tennyson glances at it in the declaration,

“ Thrice-blest whose lives are faithful prayers.” And Paul alludes to it in the precept, which only becomes practicable when interpreted in this extended sense, “Pray without ceasing (1 Thess. v. 17). To pray for Jerusalem, therefore, is not only to desire the welfare of the Church, and to beseech the Divine favour in its behalf. Involving all this, it yet more imperatively demands that the life shall be devoted to the Church ; that every faculty and opportunity shall be dedicated to the sacred work of establishing upon earth the principles of righteousness and truth, in the supremacy of which consist the joy and excellence of heaven.

But the prayer required by the text is further specified.—“Pray for the peace of Jerusalem.” When David wrote this Psalm, how appropriate was this petition! The capital of a newly-consolidated empire, with fierce Philistines and other enemies around, and traitors almost more dangerous within, Jerusalem, if she was at all to flourish, and afford a centre for just, wise government, and a home for a thriving, happy population, needed, before all things else, the continuance of peace. And is it not the same with the Jerusalem for which we pray? Environed by antagonists without; hampered by the indifference, the sensualism, the worldliness, the unhallowed covetousness and greed for gain which constitute the besetting sins of our age ; menaced within by those “foes of our own household” (Matt. x. 36), the wily affections and delusive persuasions of that unregenerate heart which is “deceitful above all things and desperately wicked" (Jer. xvii. 9), surely the Church likewise sighs for peace, as a condition indispensable alike for the successful prosecution of her work and the satisfactory enjoyment of her privileges. Let us be ever thankful that if the Church's difficulties are many, and her opponents strong, “ they that be with us are more than they that be with them" (2 Kings vi. 16). For “as the mountains are round about Jerusalem, 80 the Lord is round about His people from henceforth, even for ever” (Ps. cxxv. 2).

But what is the


of Jerusalem ?” The first, most general thought respecting peace, is of a state of harmony and agreement, marred by no discordant elements. Applying this idea, then, to the subject under consideration, we find that “the peace of Jerusalem" involves three chief essentials.

Firstly : It requires harmony between the Church and the outward world. Where such harmony has been most conspicuously absent, the peace of the Church has suffered violence in the extreme form of persecution, from peril of which, however, we are now happily exempt. But is not all collision between the Church and world subversive of “the peace of Jerusalem ?" Can the Church rest complacent and happy in the midst of ignorance and want !-surrounded by filth and pestilence ?—shamed by the spectacle of ignorance and vice ?-aghast at the outrages of crime and the brutality of war! Even although her welfare may not be directly affected, and her members may still remain in undisturbed possession of their rights and liberties, the very existence of such defects is an infringement of the Church's peace.

Her work is to subdue and banish them from the world, introducing in their stead the golden days of prophetic promise, when “they shall not hurt nor destroy in all My holy mountain ; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isa. xi. 9). So that rightly to “ the

peace of Jerusalem," we must strive with our might to reform social abuses, and to ameliorate social miseries. Sentimentally to mourn the imperfections we observe, or to amuse ourselves with speculative theories as to their amendment, is not enough. We must practically work, grappling with existing evils, wrestling against them, fighting for their destruction, exemplifying, in our experience and conduct, the Divine paradox of Him who, although the Prince of Peace, came, nevertheless, “not to send peace,

but a sword” (Matt x. 34). Because until these evils, which are utterly incompatible with rest, are expelled, " the peace of Jerusalem" is at the best imperfect; a beautiful, but empty dream ; an exalted, but unattained ideal.

Secondly : “ The peace of Jerusalem " depends upon the agreement and mutual harmony of those who form the Church. Not, necessarily, their uniformity of judgment; for on many subjects opinion must and will vary, and the general perfection and happiness, even in the heavens, will greatly depend on such diversity. What is really in

. dispensable is unanimity of heart; accordance in the great ends of

pray for


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