Production Note
Cornell University Library produced
this volume to replace the
irreparably deteriorated original. It
was scanned using Xerox software and
equipment at 600 dots per inch
resolution and compressed prior to
storage using CCITT Group 4
compression. The digital data were
used to create Cornell's replacement
volume on paper that meets the ANSI
Standard Z39.48-1984. The production
of this volume was supported in part
by the New York State Program for the
Conservation and Preservation of
Library Research Materials and the
Xerox Corporation.	Digital	file
copyright by Cornell University
Library 1994.REVIEW
OF A
HAItltlTIVE,
BATUEV. JOHM KEEP.

PRINTED BY V. W. SMITH.
1833*The public are hereby assured, that the facts contained in this Review, have
been taken from written documents, furnished by several of the most intelligent and
respectable professors of religion in Hotter. This statement of them also has been'
critically and minutely examined by most of the original witnesses, and pronounced
by them to be correct.	GAMALIEL S. OLDS,
RICHARD S. CORNING*StETIETT

In the narrative, Rev. Mr. Keep says, “ I deem it an act of justice to this broth-
er (Mr. Burchard^ and a duty to the cause of truth, to say, that I consider him as
uncommonly skilful in directing sinners to Christ, and in instructing young con-
verts; and that, when a church will follow divine truth, and engage in duty in the
manner he advises, and will hold up his hands in the proper co-operation, the conver-
sion of sinners may be expected with entire certainty, and in vast numbers.” This
would lead the public to conclude, that the members of the church, who declined the
proper co-operation, contributed, by an inexcusable neglect of duty, to prevent “a
consummation so devoutly to be wished.” But it is believed that a correct state-
ment of facts will satisfy every candid mind,that they did not dissent w ithout adequate
reason. It is painful to make this statement. But the present interesting crisis in
the church of Christ, imposes a necessity and obligation, which will no longer per-
mit those who love his cause, and are set for the defence of the gospel, to remain
silent.
It ought to be premised that a pledge was given prior to the meeting, that all were
at liberty to pursue that course, which duty should appear to them to dictate, with-
out exposure to censure or abuse. How well this pledge was redeemed, the sequel
will show. Nor would the church have consented to the meeting, if it had not been
understood, that a pastor in the vicinity, much beloved and respected, would co-
operate with Mr. Burchard. But it is now well known, that this reverend brother
repeatedly told Mr. Keep, if he sent for Mr. Burchard, he would have nothing to do
with the matter. After the meeting commenced, he indeed attended the public ser-
vices a few times as a hearer, but soon retired with disapprobation.
The meeting, during its continuance of twenty-six days, was carried on by a se-
lect number styled <Jthe Band.” This consisted of the pastor and his wife, the
evangelist and his wife, and three other men, who were entire strangers in Homer.
They professed to be filled with the Holy Ghost. The members of the church gene-
rally, who attended the first four days of the meeting, were greatly dissatisfied with
the preaching and the measures, and were deeply distressed. The pastor too repeat-
edly expressed himself strongly against them, and, as he said, “ would have shut
down the gate” on the first Sabbath, if it had been in his power. The church was
convened by the pastor, on Monday, to determine whether the meeting should be
continued. Many of the members expressed their dissatisfaction. But as it Was
then said, that the Spirit of the Lord had begun to operate, some, to use their own
expression, durst not vote to discontinue the meeting, lest they should be found fight-
ing against God. Soon a pledge was obtained of many of the members of the church
to support “ the Band,” asking no questions. This of course precluded among them
all further discussion as to principles, men, or measures. Several, who were very
much distressed at first with the preaching and management, eventually fell into the
current, and found relief, according to their own statement, by forgetting the preach-
er, and working for God. Those, who refused to commit themselves in the dark, by
giving the pledge demanded, were told, that by this act they “turned their backs
upon their Saviour.” The business of those, who pledged themselves, was to make
every exertion to bring sinners into the anxious room to be instructed, and prayed
with, by the professedly “ Holy Band,” with the strongest assurances, that, those
sinners, if they would comply, might expect the blessing. To induce the church to
act as he directed, Mr. Burchard urged—“ If you will take hold, we can have three
pr four hundred converted. It is as easy as to turn over your hand. Salvation flows4
out of Zion. If only part of this church should take hold of the work, then that
part is Zion. Salvation will flow from them. If none of the church will take hold,
then 1 arn Zion, and salvation will flow from me” Thus, with sin and disgrace,
they would leave him alone to reap all the glory.
During the meeting, every effort was made to draw in those, who were dissatisfi-
ed, notwithstanding the honest feelings of their hearts, and the dictates of their delib-
erate judgment were entirely opposed. They were flattered in private and denoun-
ced in public. “The words of his mouth were smoother than butter, but war was
in his heart; his words were softer than oil, yet were they drawn swords. ” As one
instance among many, he flattered a respectable member by complimenting highly
the marks of intelligence which he discovered by bis physiognomy, and then asked,
if he could not fall in with the new measures.” He added, that “Rev. Mr. Hop-
kins, of Auburn, was as much opposed at first as this individual, but when he be-
came acquainted with his measures, he entirely approved, and concurred.5’ He apol-
ogized for his measures, by saying, that not more than one person in twenty could
think. Hence, it appears, that Mr. Burchard thinks that all his efforts should be di-
rected to the animal system, for the conversion of most of his subjects. He does not
imagine with the Apostle Paul, that the eyes of their understanding must be enlight-
ened, that they may know what is the hope of God’s calling, and what the riches of
the glory of his inheritance in the saints.
The adulation employed in conversation did not prevent the most severe reprehen-
sion in the public exercises of religion. The whole artillery of the “Band” was
turned upon them. Their attacks upon the Christian character of those, who were
too conscientious to join them, were not merely “skirmishing;” they were in eve-
ry respect “ systematic.” It appeared to be the settled design of this “ Band” to
draw in their opponents, break them down, or bring them into contempt. Their
preaching and their prayers were alike devoted to this object. Their public perfor-
mances were so highly charged with this spirit of denunciation, that it appeared to
be one of their most distinguishing characteristics. The members of the church,w ho
felt it to be their duty to decline co-operation, were severely denounced as cold and
heartless in their religion ; destitute of feeling for sinners, and of love to the cause of
Christ; standing at the head of the ranks of infidels, scoffers, and men of the world,
who were taking refuge behind them, and as leading them down to hell. A mem-
ber of the “ Band,” an entire stranger, denounced in the “ anxious room,” to those
under his instructions, one of the deacons of the church as an old hypocrite, who
ought to be excommunicated. Another told an intelligent and pious female, who
could not fall in with the measures, “ If I had done what you have during the meet-
ing, I should think I had committed the unpardonable sin.” These instances are
but a specimen of what daily took place during the meeting. After all, those who
dissented were told, if they could not approve, “ to hold their peace,” lest they be
found fighting against God. “ My measures,” said Mr. Burchard, “ come from the
Spirit.”
“ 1 don’t come here to preach,” Mr. Burchard said, “you have been preached to
death alreadyHe, however, had many public exercises, which wrere called preach-
ing. In reference to these, he remarked, “I have my own way in preaching; I
cannot act like another man. I know what I am about: l am not a fool. I have
the Holy Ghost in me. The Holy Ghost speaks through these lips of clay. If men
will laugh at holy things, it is their own fault. 1 tell you, it is not those who have
the longest faces, that possess the most religion. Some people make a God of solem-
nity.” In accordance with the characteristics of his preaching, many thoughtless
persons went to hear him, as they expressed it, for amusement, as they would go
to the theatre. Many pious members of the Baptist, Episcopal and Methodist de-
nominations, as well as various clergymen in the vicinity attended, in an early
stage of the meeting, and it is believed, went away in disgust. These exhibitions
were so trifling, desultory, egotistical, dogmatical, or abusive, that persons of piety,
or taste, or science, or discernment, could obtain little or no benefit from them. It
is true, that, when it was given out that there was a glorious work of the Lord go-
ing on, many members of the church came to the resolution to receive the good, as
it was expressed, and cast the bad away. The preacher told them, “ You can get5
faith only by working. Faith does not come by closet meditation, but by working.
Faith and works, works and faith, faith and works—one hand washes the other,
that’s the way !” These brethren, in laboring for the Lord to bring sinners into
the “anxious room,” received, in their own opinion, the most wonderful blessing.
But still, all the instructions, exhortations, vituperations, manoeuvres, of the preach-
er, apd the rest of the “ holy Band,” induced a less number to unite with them than
they pretended. For false reports were almost daily circulated, that the opposition
had all fallen in with the measures, except two or three'ot the most obstinate. One
of the e‘ Band” presumed to tell a pious lady, what he knew to be very remote
from the truth, that all the opposition had fallen in, except her husband and one oth-
er individual. But to return, Mr. Burchard boasted of his orthodoxy, but preached
and acted like an Arminian. During the whole meeting, the character of God, his
law and government were not clearly exhibited, nor frequently alluded to. Those
impenitent sinners, who believed in dependence upon the Holy Spirit, were repre-
sented bv Mr. Burchard as waiting to be moved by a shock from a Voltaic battery.
The prominent sentiments were the sinner’s own ability to do all that is required of
him, and that delay is at the peril of the soul. “People,” the preacher observed,
“think sinners must go the old way, and be under conviction a long time, two or
three wTeeks or months, as the case may be. But they ought at once to give up
their hearts to God. ’Tis as easy as for a man to turn over his hand.” The motives
urged upon them for submission were exclusively selfish—their own personal hap-
piness—their danger—their safety. The perfection of God and the excellence of
the Redeemer were objects in the distance, or entirely beyond the field of vision.
Repentance, so prominent in the preaching of the Saviour himself, of his precursor,
and apostles, was little explained or enforced. The “ faith” ot the ancient worthies
was superseded by a faith merely historical or traditional, or at most, “a confident
expectation of that for which we pray.” These were perhaps esteemed doctrines
of the old school, not coming up to “ the spirit of the age”—old-fashioned,, obsolete.
The new nomenclature was resorted to—resolve—submit—give your hearts to God:
The instructions indicated, that these were dependent on the ivill of the sinner, in
the same manner as the motions of the limbs. Hence, the doctrine, that sinners c»n
conveit themselves as easily as they can turn over their hands. Nothing is necessa-
ry but the preservation of their faculties, and motives to action. “The proper reli-
ance upon the Holy Spirit to do his office-work,” is solely a reliance upon his co-op-
eration with the church in presenting motives “to convince and to persuade sinners
to become reconciled to God.” Sinners must change their governing purposes. This
is regeneration—this is conversion—this is all the change that the Scriptures require.
Resolve, and work for the Lord. Faith does not come by hearing,—“faith does not
come by closet meditation, hut by working.” “ You can get faith only by working,”
You must say, “ 1 do believe—i will believe.”
The impenitent were called on to the “ anxious seat,” in a manner distinguished
by any thing besides solemnity. At this time, a scene of confusion often occurred,
fitted for any other place than the house of God. Persons were urged to come for-
ward upon the “anxious seats,” who had no feeling, to come to gratify the preach-
er, or the pastor, and told that they had nothing to do with feeling, or that “ there is
no way to get feeling but by acting.” Indeed the idea of deep feeling was ridiculed.
Personal application was made to individuals, and in many cases a murmur, which
seemed little short of the use of physical force, was adopted. Many took the “anx-
ious seat” in the most thoughtless manner, and left it as they took it, making sport
of the most solemn things. The instruction, given to those on the “anxious seat,”
was, “ Submit, or be damned,” while the Lamb of God was not held up to their view
as the object of faith, and as the sacrifice to take away the sins of the world.
The prayers were almost exclusively confined to the “Band,” as not to be profa-
ned by less holy lips. In this performance, the speaker not unfrequently wrought
himself into a sort of muscular agony. It occurred to more than one, that the
“ Band” had taken their lesson from the prophet Elijah, “ Cry aloud, as if
they thought, “ either he is talking, or he is pursuing, or he is in a journey, or per-
adventure he sleepeth, and must be awaked.” Certainly the “Band” appeared to
possess all the unction of those devoted suppliants. For, they performed even their8
conveit into the church, without time for the Individual or the brethren to obtain
Bcriptural satisfaction of real conversion. We do believe if the child be really born,
the mother will have natural affection, which will lead her to nurse the child, and
the child will have spiritual life, which will lead it to seek its nourishment. In
this case, the incessant application of the lash, both to mother and child, to bring
them together, we do believe will be wholly unnecessary. If children be born of
the Spirit of God, seasonable provision will be made for their subsistence. We can-
not believe, that those “ who are kept by the power of God through faith unto sal-
vation,” will be left destitute of suitable and adequate provision. They will be led
in due time voluntarily to unite themselves to the people of God. It will not be ne-
cessary to threaten such a convert, as our pastor has done, to make a black mark at
each end of the name, and write “naughty girl” against it.
It is no part of our creed to encourage improper delay in the admission of hopeful
converts. But after a season of unusual excitement especially, we do think, it is
the safer, the wiser, the better course, to encourage the young converts to take time
sufficient to compare their views, and exercises, and affections, deliberately with
the word of God. Of what use can it be to hurry them on to commit themselves by
rashly taking the vows of God upon them, before they know themselves what they
are ! New measure men, and their converts, by thus neglecting the et sure word of
prophecy,” and “ measuring themselves by themselves, and comparing themselves
among themselves, are not wise.” “ For if a man think himself to be something,
when he is nothing, he deceiveth himself. But let every man prove his own works,
and then shall he have rejoicing in himself alone, and not in another.” Certainly
the direction does not apply more forcibly to the experienced Christian than to re-
cent converts, “ Examine yourselves whether ye be in the faith; prove your own
selves.” Surely it will not be said, that the candidate has peculiar reason to dis-
pense with the injunction of the apostle, “Let a man examine himself, and .so let
him eat of that bread, and drink of that cup. For he that eateth and drinketh un-
worthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.”
Why then should the inexperienced and inconsiderate, be urged so much to make
themselves “guilty of the body and blood of the Lord!” The profession of the
Christian religion involves in it peculiar self-denial. For this reason, our blessed
Saviour discourages any precipitate or premature engagement. “ If any man come
to me and hate not his father, and mother, and wife, and children, and brethren, and
sisters, yea, and his own life also, he cannot be my disciple- And whosoever doth
not bear his cross, and come after me, cannot be my disciple. For which of you in-
tending to build a tower, sitteth not down first and counteth the cost, whether he have
sufficient to finish it! lest haply, after he hath laid the foundation, and is not able
to finish it, all that behold it, begin to mock him, saying, This man began to build,
and was not able to finish.” Of the same import is the succeeding parable, which
we have not room to quote at large. “ What king going to war against another
king» sitteth not down first and consulteth39 concerning the measure! So pointedly
aoes the Saviour disapprove of this rash course of the “ new-measure men.” It has
indeed been said by some, You are forbidden by the Saviour to “ gather up the
tares, lest ye root up also the wheat with them.” But this relates clearly to offi-
cious excommunications to purify the visible church. But what does he say in re-
gard to the admission of tares ! Let it be remembered, “ his enemy came and sowed
tares among the wheat.” This was done too “ while men slept while they neg-
lected to exercise the requisite vigilance, the proper care, due diligence, to prevent
the entrance of these imposing but noxious weeds. Is there not every conceivable
reason, why the young convert, who is building his house, should search and see,
whether he has “ digged deep, and laid the foundation on a rock V* Why should he
be encouraged to raise his whole superstructure, for aught he knows, upon the sajid,
to be the ruin of the storm! They should by all means, have time to ascertain
whether they have been prepared for the marriage-feast from the wardrobe of the
king. If not, it is manifest that they are intruders. They have no right to be among
the company. “ When the king came in to see the guests, he saw there a man,
which had not on a wedding-garment: and he saith unto him, Friend, how comest
thou in hither, not having a wedding-garment!” Though the early Christians wereexposed to the loss not only of ail their property and all the privileges of society,
but ot lite itself, for their profession, yet great care was employed to prevent the ac-
cession of unworthy members. The apostles had the power of miraculous punish-
ment by the direction of the Holy Ghost, to deter false professors. For this purpose,
Annanias and Sapphira fell down dead at Peter’s feet, “ and of the rest” of the pre-
tended disciples, “ durst no man join himself to them.” They had also, as the occa-
sion demanded, the power of discerning spiiits. In this manner was Simon Magus
detected and exposed. In the primitive times, the converts were instructed for a
period as catechumen, before their reception to the full communion of the church.—
Institutions to the same effect, it is well known, have been adopted, from that day to
this,by almost all the evangelical churches. Thus hat^e the babes in Christ been
“fed with the sincere miik of the word” that they may grow in grace, and knowl-
edge to discern the Lord’s body, and show his death till he come.” Nor is this
strange, for our God is a God of order, and not ot confusion.” It remains then for Mr.
Keep to show, that, by scriptural examination and preparation, the young converts
are compelled to live in disobedience. A worthy colleague of his, too, in “ this new
measure,” may suppress the sneer, which, in his wisdom, he has emitted with so
much self-complacency, “numbers have so much|reverence for the good old>ay,
that they prefer testing the genuineness of their hope, by living a few months in
disobedience to Christ, before they venture upon a public profession.”
Mr. Keep states the aggregate number of professed converts to be 300 souls. Of
more than 200 of these, after the most diligent search, nothing can be learned. A
member of the church has repeatedly solicited of the pastor a list of the names con-
tained in the whole aggregate, but has been utterly refused. “ A considerable por-
tion of the hopeful converts,” it is observed, “ will as a matter of course become con-
nected with other churches.” Diligent inquiry has been made in the churches of
the various denominations m the vicinity, and with the exception of two or three in-
stances, nothing can be found of them. What has become of them % Are they born 1
The pastor says, they “professed” to be born. Where are they I Has he laid them
“ away among vermin, or out in the cold by the side of the house,” that he may as-
certain whether they are alive \ If he will not nurse them himself, nor give any ac-
count of them to others, how does he expect that they will be taken care of, so as to
“ prove real converts!” If they prove spurious for want of proper aliment, where
will be the blame 'l The neighboring clergy, it appears, know nothing of them, nor
if they did, is it probable that many of them know how to nurse them right to make
them prove real converts I
The fathers in the church, it seems, “ cannot, if they would, make the revivals
of the present age, the same as the revivals of the past age, in their peculiar type.”
In a judgment of charity, the type of the revivals of the past age, was a change from
impenitence to repentence; from unbelief to faith; from enmity to love; from sin
to holiness. Now, what is the peculiar type of the revivals of the present age, by
which they differ from this ! Possibly Mr. Burchard has solved the enigma. “ There
is no way to get feeling but by acting. You can get faith only by working : Faith
and works, works and faith, faith and works—one hand washes the other, that’s the
way !” This is perhaps the peculiar type, to which Mr. Keep solicits our attention.
“Some, I think,” says Mr. Keep, “have written and published on the subject,
who should have been silent. A masterly Theologian, or a President of a College,
or a Theological Professor, is not of course qualified to instruct a pastor in his meas-
ures in a revival. The unlettered Christian, who reads his Bible, and prays and
works much for Christ, is by far the safer guide to the anxious sinner, than the
learned Christian without this experienceWe shall leave it to such men as Dr.
Sprague, and Dr. Davis, and Dr. Griffin, and Dr. Miller, to answer this paragraph.
Such are the men, of course, who are particularly implicated.
“ With great pertinence and effect,” as Mr. Keep assures us, “Mr. B. inculcated
upon such as had experienced a change through his instrumentality, the duty of sus-
taining the pastor of the church, by a respectful attachment, and an efficient co-ope-
ration.” This tells the whole story. This accounts for the extreme anxiety to
crowd such a member into the church, to sustain the popularity ot the pastor. Nor
is it too much to conceive, that this wonderful narrative was written to restore the10
waning popularity of the evangelist, in this case truly, “ one hand washes the oth-
er.We may add, that, of the five things for which the evangelist, on the eve of
his departure, asked of his converts and others their prayers—:one was, that he
might “ invent new measures.” Those, who were willing to pledge themselves to
pray for him, were requested to manifest it by rising. So accustomed had they be-
come to rising, at the word of command, or the motion of the hand, that a great num-
ber appeared to rise up instinctively, as wholly unconscious of what they did. He
intended, no doubt, that they should pray for him in the new-measure way, for, by
mimicry and caricature, he perpetually ridiculed old-fashioned prayers.
It has becsme a popular sentiment with new-measure men, that God has promised
to grant them all things which they ask in faith, or in “a confident expectation of
that for which we pray.”*-*'All the promises indeed are in Christ, yea, and amen.
But as faith necessarily rests upon evidence, and the particular thing is not specifi-
ed, the belief that they shall receive that particular thing, must rest upon a particu-
lar revelation to the suppliant, or upon no evidence whatever. The apostles them-
selves could not otherwise exercise Ihe faith, which would wither a fig-tree, or re-
move a mountain. This is the only belief which the Scriptures warrant. New-
measure men cannot “ take God at his word,” unless his word has been pledged.—
They “ ask and receive not, because they ask amiss.” God has promised to give
to his people “good things,” but who is to judge what are good things] Is the
creature a competent judge, whilst he knows not “the end from the beginning]”
Is God then to give his child the good thing, which he cries for, when the child
knows not that it is good upon the whole, and God sees that it will ruin him, or at
least, that it will not work for his good ] If he has promised any such indulgence to
the ignorant petitioner, how is it possible for infinite wisdom and almighty power
themselves, to “ make all things work together for good to them that love God V*
The poor creature would directly be undone by his own will and wisdom, Such a
Christian has less discretion than a wise heathen. A wise neathed prayed—
il And oh ! by error’s force subdued,
Since oft my stubborn will
Preposterous shuns the latent good,
And grasps the specious ill.
Not to my wish but to my want,
Do thou thy gifts apply ;
Unask’d, what good thou knowest, grant,
What ill, though ask’d, deny.”
The Holy Spirit is given to Christians to “ work in them both to will and to do ac-
cording to God’s good pleasure.” But the Holy Spirit moves them to do their duty
only as it has been revealed, not according to a new revelation to thejndividual.—
The Holy “Spirit does noi make intercession for them” according to the will of
God, otherwise than according to the word of God. Christ himself in the flesh re-
signed himself in prayer to the will of the Father, “Nevertheless not as / will, but
as thou will.” “ O my Father, if this cup may not pass away from me, except 1
drink it, thy will be done.”
“ The influence of this meeting,” Mr. Keep remarks, “ has been to unite rather
than divide us.” What then must have been the situation of the church before the
meeting] Thirty male members of the church have expressed themselves seriously
dissatisfied with the pastor, and 24 have signed a notice to withdraw their support,
since the meeting. A majority of the male members residing in the village, are de-
cidedly opposed. Two influential members living in the village, who were not
known as opposers before the meeting, have since withdrawn their support. A
large majority of the men of business and of influence, in the society, are and have
been for a long time opposed, and have generally withheld their support. It would
be, we are persuaded, very difficult to find the union produced by the meeting. Mr.
Keep’s vision must depend upon some very peculiar structure of the organ. But as
the scales have since fallen from his eyes, he has asked leave of the church and so-
ciety to resign his pastoral charge ; which has been granted.
The author of the narrative declares, “i will advocate no radicalism but what is in
the Bible, but /am constrained to say, and do it reverently towards our public11
Seminaries, to which the world is already much indebted, that unless they do
keep up with the “ signs of the times,” the churches will leave them, and look
to other sources for help. All these seminaries should he deeply imbued ivith the
“ spirit of the age, in tv hick we live.” The radicalism, found in the Bible,
does not depend upon the “spirit of the age,” in which we live. It contem-
plates purely a revolution from sin to holiness, through the mediation of Christ.
It requires no more than the “spirit of the gospel” in the heart, and the truths
of revelation in the mind, to make one a very “good minister of Jesus Christ,
nourished up in the words of faith and of good doctrine.” Such a man might
become a very tolerable “teacher of the Gentiles in faith and verity.” It is
not even necessary that he should begin to preach without the approbation of
the presbytery, nor that he should “ shun to declare the whole counsel of God.”
He might be as incapable of management, guile, and new measures, as Nathan-
ael was, and yet receive the approbation of his Master. He might think that a
change of purpose is not a change of heart, and that it is necessary that we bo
u created anew in Christ Jesus u to good works.” He might entertain such
exalted sentiments of the wisdom and consistency of God, as to believe and teach
that persons “dead in trespasses and sins,” and “ by nature children of wrath,”
maybe “ quickened,” by the Spirit of God, renewed in the spirit of their mind,
made willing in the day of his power, and that God may work in them both to
will and to do of his good pleasure, without any interference with their moral
agency. He might forbear threatening, denunciation, and invective, without a
forfeiture of his ministerial or Christian character. He might not “ strive} but be
gentle unto all men, apt to teach, in meekness instructing those that oppose
themselves, if God peradventure will give them repentance to the acknowledg-
ing of the truth.” He might pray to his Father in secret, and yet that father re-
ward him openly. He might believe, that his Father knoweth what things he
has need of before he asks him, and that he has no need to make a circumstan-
tial report of the case to obtain a suitable answer. He may think he has no
need to cry aloud, like the prophets of Baal, but may be composed, and sedate,
and devout, like the prophet Elijah, He might even discover that the “spirit
of the age” resembles Dagon, in one part like a beautiful woman—in the other
like a vile fish; and that, as Dagon bowed before the ark, so this boasted “spir-
it of the age” must bow before the Spirit of the living God.
We are told, that “ New-?neasure men can educate new-measure men.” This
is undoubtedly true. They can teach their pupils, that God has endued them
with independent agency, that God makes their souls and bodies, but men make
their own hearts. As Adam changed from holiness to sin, so now men change
from sin to holiness, without any positive or direct agency of God upon their
hearts. The agency of the Holy Spirit consists in his co-operation with the
church, in presenting motives to persuade sinners to give their hearts to God.
In view of motives, sinners regenerate themselves. They change their hearts
as easily as they move their hands, because both are alike dependent upon the
will of the creature. The same self-love leads them to choose the world as their
portion, under the erroneous persuasion that it is their chief good, and God as
their portion, under the correct conviction, that he is their chief good. Then
they love God and his creatures, because they have an identity of interest, and
they obey him for the sake of everlasting happiness. Repentance is sorrow for
sin as a violation of his good law; and faith is an implicit belief of the divine
testimony. God works all things after the counsel of his own will, because it is
invariably his will not to disturb moral agency. All, who persevere, are kept by
the power of God unto salvation, inasmuch as that, without his power, proper12
and adequate motives would not be presented. Man is the creature of circum-
stances. Those, who turn to God, and fall away, fall from want of sufficient
motives presented to their minds; those, who turn to God, and persevere, suc-
ceed from the application of adequate motives. They endure unto the end, and
are saved. All motives and measures are right, which answer the purpose.
“ New-measure men can educate new-measure men.” They improve their
pupils in eloquence. They do not adopt indeed the definition of such an old-
measure man as Dr. Witherspoon, “ Eloquence js not to begin till you have
something to say, and to then leave off when you have done.” They prefer the
definition of the ancient rhetorician, What is thej^rstfthing in eloquence? Ac-
tion: What is the second ? Action:	What is the third % Action. Action
is the beginning, middle, and end, of a new-measure man. He excels in all
sorts of “ bodily exercise.” They can impart to their pupils the spirit of Jehu,
“Come, and see my zeal for the Lord.” “They are workingmen. They go
right forward into the harvest and reap” whether any thing has been sown or
not. They “wear the modern type, and they will not consent to be trammeled
by measures which will keep them in the back ground.” Like Diotrophes,
they “love to have the pre-eminence, prating against” those who do not fall in
with them, “with malicious^words.” These are the men who are to convert the
world. They expect great things; they will achieve great things. The foun-
dation of their success is already laid in the human heart. “ Self-love, the spring
of action, moves the soul.” They have only occasion to direct this mighty
principle to God and heaven. They are ready to compass sea and land to make
one proselyte. They are as wise as serpents. They engraft the natural passions
into religion.
“The strongest virtues thus from passion shoot
Wild nature’s vigour working at the root.”
All things are to be put to work. Old and considerate ministers are to be shaken
off; Theological Seminaries revolutionized; the land-marks of experience re-
moved; the rolls of ancient wisdom discarded ; the mass of society convulsed ;
and “self-love, thus push’d to social—to divine,” is to make the converts of
Zion as the drops of morning dew; and amidst the universal cry to action, the
same self-love, this master-“spirit of the age” is to wake and move the whole
world to commence their pilgrimage to heaven.
Brethren, who do not come into the operations called new-measures, consid-
er much that is connected with them to be wrong :—a spirit of fanaticism
leading souls to ruin: and a course calculated to prejudice the public mind
against the Christian Religion. Hence they cannot sustain these men, and feel
it to be their duty to warn the public against them, and the evil consequences,
which they anticipate from these measures. Brethren, thus agitated, are beyond
question honest in their opinions, and sincere in the alarm they sound.” This
accouuts, in a most satisfactory manner, for the opposition in the church at Ho-
mer. They are not a company of aspiring men, who are determined to rule the
church, or break it down. They wish for nothing more than the peace and spir-
itual prosperity of their beloved church. Nor would any thing but a solemn
sense of duty to God, and to the Christian public, have induced them to give the
painful facts, contained in this review, to be published to the world. At the
same time, we feel it to be our duty to declare, not only on their behalf, but our
own, that we are not opposed to protracted meetings. When the state of things
in a church or society, will warrant them, as extraordinary means of grace ;
and when they can be conducted upon evangelical priuciples, and by scriptural
measures, we entertain no doubt, that they may be, by the Spirit of God, made
eminently useful in the advancement of the Redeemer’s cause.13
It is asserted in the narrative, that “ much of the opposition9* to new measures
“ arises from false statements." If the facts which are here stated are true,
what are the public to think of the narrative % We hold ourselves responsible
to the public for every statement which we have made in this review. We
challenge investigation. The reasoning and remarks are cheerfully submitted
to the candor of the public. Controversy is always painful, but sometimes ne-
cessary. When the cause of evangelical truth and religion are involved, this
unwelcome alternative cannot in every case be avoided. The injury to genuine
Christianity, and to pure revivals of religion, which we have apprehended from
a suppression of the facts, constitute our apology to the Church and to the world.
Under the existing circumstances of the case, we have felt a solemn eonviction
that the momentous duty had, in the providence of God, devolved upon us, to
contend earnestly for the faith, which was once delivered unto the saints,"ERRATA.
In a part of the edition,—in the title page, place the comma after Review.
Page 5, line 23 from the bottom, for governing purposes, read governing purpose,
li “	“	13	if	fi	“ for murmur, read manner.
Page 6, line 17 from the bottom, leave out so, before many.
Page 7, line 11 from the top, for contrast, read contact.
Page 8, line 11 from the top, for our, read the.6
private devotions, in a manner so loud and boisterous, as to disturb the inhabitant*
in the immediate vicinity, and arrest the attention of travellers as they passed in the
streets. When members of the ct Band” were questioned on this subject, they pro-
fessed to be so full of the Holy Ghost, and to have such strong desires tor perishing
souls, that they were not conscious of what they did.
When the Pastor of the Church had relieved himself from the qualms, which he
professed to experience in the early part of the meeting, he fell most obsequiously
into the train of the evangelist. The latter stated, that the Pastor was responsible
for every measure that was adopted, and that he did nothing without his approba-
tion and consent But it was manifest to every observer, that the Pastor was
merely a subordinate agent in the operation of the machinery, which the hand of
the evangelist kept in action. In the narrative, it is true, that Mr. Keep denies
<c any dependence upon man or upon machinery,” and assures us, that“ such depend-
ence is not a part of the new measures.” But if there be no dependence upon man,
we ask—why is none but the initiated fit to take a part in the operations 1 If no
dependence be placed upon machinery, why must the Pastor, the Church, and all
the agents move in exact accordance with the direction of one master 1 Why did
they all obey mechanically the motion of his hand, or the pointing of his finger 1—•
Why must all be broken, as with the Spanish bit and spur, to the harness 1
What this skilful evangelist was in the “ anxious room,” that place of condensed
instruction, and concentrated effort, it is impossible for us to say with entire certain-
ty. Both clergymen and laymen were excluded from this scene of actioir, as from
the Eleusinian Mysteries. Here no one was permitted “ to divert the attention.’* *
Here no one but the initiated was allowed to witness the birth of the soul. Here no
one was admitted to learn the process from which sp happy a result is to be expected;
No obtrusive eye or ear, but those of the subjects of operation, could catch a glimpse
ox sound, to enlighten and cheer their own hearts, or the hearts of their fellow chris-
tians. As might be apprehended, the accounts of the subjects of operation are some-
what contradictory. Those who believed that they were converted by him, would
pf course make no complaint. Those, who were not converted by him, complained
generally of harshness, violence, and even indecency, in his treatment of them.—
Jje told one respectable young man, while one of the band was praying, that he
?* had no more manners than a hog,” because he did not kneel. Two intelligent
and respectable females, who visited the “anxious room” with the hope of improve-
ment, were treated with violence and gross impropriety, because they could not
$ay that they would give their hearts to God. They were told that they were a
town-talk, and ought to be “whipt” for their obstinacy. All this took place in the
presence of the Pastor, who entirely approved of what was done. A number were
turned out of the room, because, when they were asked if they would give their
hearts to God, they could pot answer “yes.” It should not be forgotten, that, in
fcis public invitation to sinners to come to the “ anxious room,” he stated, “ I am a
gentleman, and if I am treated as such, 1 shall treat you so ; but if not, you must
expect corresponding treatment from me.” There are so many other reports and ac-
counts respecting the proceedings in the “ anxious room,” which probably shew the
true reason why visiters were not admitted into this secret place.' But possibly we
mistake. All this may be no more than an approved specimen of tke“spirit of the
age” in which we live. According to the New Version, this may be “ in meekness,
instructing those that oppose themselves.” This may be the way “to condense the
instruction given in the sermon before the public assembly.”
In the narrative, Mr. Keep says—“ We have done what we could to prevent de-
ception.” It was with this view, it may be supposed, that parents were warned
not to hint to their children the least suspicion that they were not really Christians ;
and, on the other hand, the converts were directed not to converse with cold-hearted
Christians. “Let your hopes alone, and go to work for God,” was the express in-
junction of the evangelist. He, however, preached a sermon to the candidates for
admission into the church, with the professed intention of explaining the distinguish-
ing traits of conversion. He stated that he had given twenty-one marks. But m
the judgment of judicious and discerning hearers, he exhibted them in a manner to
distinguish nothing, but a state of indifference or stupidity from a state of some kind7
bf religious feeling or emotion. He said not a word, by which the most discreet
man could determine the difference between spurious and genuine affections in reli-
gion. Whether this is to be imputed to ignorance or design, we cannot tell. It jas
impossible to say, whether he did so, because he intended to make them ali think
well of their conversion, after passing through such a wordy ordeal, or because he
did not “ discern between the righteous and the wicked, between him that serveth
God and him that serveth him not.55 In consequence of the impressions made oh theiir
minds, the young converts were extremely reluctant to converse with aged and ex-
perienced Christians. One would be inclined to think, that the “Holy Band” had
adopted the Roman Catholic maxim, that “ ignorance is the mother of devotion.”
They were manifestly afraid to suffer their converts to come to the light. In con-
trast with enlightened and discerning minds, their “goodness” might prove to be “as!
the morning cloud, and as the early dew.”
As appears by the narrative, 72 were admitted into the church, on the 26th day of
the meeting. This “ portion of the hopeful converts,” it seems, “ desired the priv-
ilege of communing with Christ at bistable ori that day.” “As a Pastor,” says
Mr. Keep, “ I had no authority to refuse them this privilege. The church had no
authority to encourage, much less to compel, them to live any longer in disobedi-
ence.” The truth is* strenuous efforts were madev for several days previous, both
by the pastor and evangelist, to convince the church of the duty of immediately re-
ceiving the “ new converts.” Nor were the converts themselves urged, with less
importunity, to unite immediately with the church. This “new measure”, was per-
tinaciously insisted upon, in defiance of a standing rule of the church, and in oppo-
sition to the remonstrances of a portion of the church, which the Pastor himself will
not dare to say, is not respectable both in number and character. Nor should it be
forgotten, that a considerable number of those, received on that day, were persons
who had previously indulged a hope. The residue, after having been instructed^
in the “ anxious room,” “ into the nature of the Christian religion,” answered verjr-
promptly such questions as were put to them by the evangelist. The pastor of the
church took very little part in the examination ; and one of the members of the
church was publicly censured, and even ridiculed, for asking some questions calcii^
latedto show what was the nature of the instructions given in the “ anxious room.”
After the communion, several meetings were held, in different neighborhoods, by
the pastor and such of the brethren as chose to attend, and a number more were ur-
ged forward and propounded to the church.
The author of the narrative tells us—“Never expect that a young convert will live*
where an old Christian would die. So use with sinners the appointed means, that
the Holy Spirit shall convert them ; and when they appear to be converted, nurse
them immediately, by receiving them into the bosom of the church : labor much to
“bring them up” as the sons and daughters of God : do all you can to make them
living, growing, active Christians, and they will most probably prove real converts*”
But if they be not “nursed” in this manner, they will most probably fall away, and
prove that they were not real converts* “The wicked one” \will come and catch
away that which was sown in their hearts. “Jesus, having loved” them,as “ his
own.” “will love them”not “unto the end.” They will most assuredly be pluck-
ed out of Christ’s and the Father’s hand* They indeed received the word “spaouL
with joy,” but as they are not nursed, neither have “roof” in themselves, these
poor neglected orphans will, “ in time of temptation, fall away.” Mr. Keep makes
no distinction, it seems, between a change of purpose and a change ©f heart. But
this is a point of the greatest importance. For though a change of heart implies a
change of purpose, yet a change of purpose does not of course imply a change of
heart. He wishes to “ see old measure men less agitated about the shell, so lopg as
the kernel is sure.” But according to his own showingy is the kernel sure % tVhat
reason for exultation is there to “ see new measure men bringing in the golden
sheaves of the harvest,” if unhappily there be no wheat in the ear ! Or, why is he
so extremely solicitous to pursue a mode of culture, which is calculated to make the
stalk grow so fast as to blast the grain ! Does he wish to replenish the granary
with straw 1 “ What is the chaff to the wheat! saith the Lord.” We must cqu-
fess, that we cannot see ihe propriety or necessity of forcing in a manner the young