^ PRINCETON, N. J. 191 that God is coming to claim possession and em- pire of the earth for his Anointed Son. And yet I am strongly disposed to believe, that such is their character, and such not unlikely their de- sign. And entertaining this opinion, (which I think may be allowed to be innocent^ even though it should prove a mistake,) it is a very natural inference, that just so far as they are of this character, so far also is there a gain of ex- perience to the Church, in this w^ork of God. And that such experience is valuable and greatly important, is sufficiently evident from the fact, that it has taken one hundred years to outlive the disasters of inexperience, and to acquire a comparatively full tide of successful experiment, through the instrumentality of a host of disci- plined advocates, who in the mean time have been training up, and are constantly accumu- lating in numbers and influence. Admitting that these events are the work of God, in the sense which I humbly presume to claim for them — admitting, that they are the coruscations and gleaming heralds of a better and brighter day, shooting across the heavens, to give hope and courage to a suffering and waiting Church ; — admitting also, that human instrumentality is an 192 essential agent in the Divine economy for the renovation of the world — then is it manifest, that the wisdom of a century's experience in the ma- nagement of revivals of religion, is no unimpor- tant acquisition to the Church of God on earth. Whether indeed this experience is alone the property of the American churches — or princi- pally so, I cannot presume to say. When, how- ever, Christians on this side the Atlantic, are generally gazing at reports of these events, won- dering and doubting what they are, it seems to afford an indirect evidence, that the same things are not so often found here. Religious excite- ments there may be and have been, greater or less, all over the Christian world. And the Church is constantly augmented by insulated conver- sions. Drops of Divine influence are ever falling here and there, and softening and melting hearts under their touch. But we are now speaking oislioiuers — showers which rain down righteousness — which come pouring from the heavens — so that not a tree nor a shrub, nor the smallest spire of vegetation can escape its influence. Or to drop the figure — we are speaking of such outpourings of the Spirit of God upon communities, as that all shall feel 193 it, and many shall be converted to God. And this is what I mean by revivals of religion. They are dispensations of Divine Providence, which in the United States are well known, be- cause they have been long time and in many places experienced. And there is another important advantage, resulting from revivals of religion, besides expe- rience in promoting them, and in the instru- mental guidance and control of the public mind, under these remarkable dispensations of Provi- dence, so as to bring out of them the richest and the best fruits — and that is, an elevation of the standard of piety, and a great advance in the general improvement of Christian character. To be born again in such an atmosphere, leaves impressions never to be forgotten, and imparts an impulse to sanctified affection, to the holy passions of the souls, which endures, and gives a lasting and efficient energy to piety. It cre- ates a spirit of self-denial, of self-devotion, and of self-sacrifice — a willino-ness and determination to encounter obstacles and to brave dano^er in the cause of Christ — to spend and be spent in his service. At the outset of the Christian course, it gives opportunity for the immersion of 194 the whole soul in a state of feeling, which for the time seems to ' know nothing but Christ and him crucified.' He who is born into the kingdom at such a time, tastes the sweets of communion with God in a high and special degree, of a fellowship with saints to be es- teemed above all price, and imbibes deeply of the Saviour's agony for a perishing world. He gets to feel, that there is nothing worth living for but Christ — nothing worth labouring for, but the conversion of sinners, and the salvation of souls. And Christians of older standing are recast into the same mould, and come out re- animated, and as if filled and actuated by a new spirit. There is a sensible and great improve- ment of the general character of the Church — of individual character — and a general impression, that higher attainments in piety, and greater exertions for the cause of Christ are imperatively demanded. And these are not only the objects of fervent aspiration and earnest pursuit, but to a great extent and in a multitude of instances, they are actually attained and demonstrated — and that as the fruit of the impulse of revivals. When we inquire into the religious history of those devoted men and women, who have gone 195 forth from the American churches^ as mission- aries to the heathen, we generally find, that the spirit of their enlarged and aspiring enterprise was cradled in a revival. If we see a man very distinguished for his activity '^.nd usefulness in the church, or notable for his energy and suc- cess in the ministry, we may expect to find, that this character in its origin and formation had some intimate connexion, with revivals. If we inquire whence comes the great bulk of the contributions, in the United States, for the sup- port of the grand benevolent enterprises of the age, larger and smaller, we may trace the streams upwards to those generous and peren- nial fountains, which have been opened and sanctified by revivals. And I think I am jus- tified in saying, that all, that is most remarkable in the American Churches for elevation and fer- vor of piety, for determined, persevering, and successful Christian enterprise, has owed its origin to a baptism in the spirit of revivals. But the probabilities of a perpetual revival of religion — a revival without a consequent decline — an outpouring of the Spirit not to be with- drawn, or relaxed, so as to bring in all of the same and of every community and every nation, K2 196 and to support all in a steadily progressive course of sanctification — is altogether and infinitely the most interesting and most cheering prospect of this grand economy of God, which has been in- troduced into the world in these latter days. It is a remarkable feature in the history of revivals, where they have occurred many times successively, in the same community, in the course of a number of years, that the first instance, other things being equal, always pro- duces the greatest shock, or greatest convulsion of the public mind. By the very supposition, the dispensation being extraordinary, the moral elements of the particular community had been unaccustomed to such influences. The opera- tion of the whole, therefore, in the first instance, especially if the work be powerful^ is somewhat of the nature of a sudden and astounding sur- prise. The public mind is arrested unexpect- edly, and seems brought to a solemn pause. This novel agitation of the moral elements, this un- wonted stirring up of the deep fountains of feeling, in view of religious truth, takes all minds, of Christians as well as others, and often of ministers, by surprise. And unless there isJ some experience of such a state of things t< 197 guide and control the public feeling, there is dan O'er of some deo;rce of unheal thful excite- ment, of some irregularities, and in particular instances^ of unhappy results. And notwith- standing the effect, as a whole, is greatly good, — notwithstanding many sinners are converted, the Church enlarged. Christian character iin-- proved, irreligion invaded and greatly reduced in its forces, — yet there are some incidental evils, resulting from inexperience and the com- mon vices of human nature. These evils, how- ever, are of little consideration, when weighed against the good ; yet desirable to be prevented,, and, to a great extent, possible to be prevented by experience. These incidental, and, in conse- quence of inexperience, unavoidable evils, limit a revival in its duration, qualify the sobriety of its influence, and detract from the richness of its fruits. The second revival in the same community is always more sober, even when equally powerful, — is ordinarily more protracted, richer in its good fruits, and accompanied with less unhappy results. The third and fourth, and every suc- cessive revival, increase the amount of experience in the church and with ministers, the general 198 temper of the community becomes accustomed, popular opinion increases in favour of such dis- pensations, until by and by, and in many in- stances, scarcely a voice is ever raised, or a word muttered against them. They are habitually sought for, prayed for, and laboured for, by the Church ; and they are very sure to come in answer to such prayers, and in reward of such labours. Where there has been one revival, there is more apt to be a second — and a second is still more apt to induce a third, and a third a fourth, and so on, till a Church and the com- munity, in which it is planted, become disci- plined to such a state of things, — and they all together approximate gradually to the condition of a perpetual revival. There comes to be so much piety in the Church, so much ardour of Christian feehng, so much faith, and so much labour, that instances of awakening and conver- sion become of habitual occurrence ; and the Spirit seems continually hovering over such a community, ever and anon scattering here and there the drops of his influence, and occasionally pouring down upon them the showers of his grace. And the progress of such a state of things exhibits more and more the promise and 199 the earnests of a perpetual shower I could name many communities in the United States, which have exhibited all these grades of ad- vancement, in the experience of revivals of reli- gion, and which seem approximating constantly to the condition of that uninterrupted, unbroken influence, wliich is likely to operate a thorough purification. And otliers are treading in their steps. And we may well suppose, that the reasons, why a revival is not one and uninter- rupted, are vested in the inexperience of Chris- tians, and in the vices of instrumental manage- ment, which result from such inexperience. The school of training to these extraordinary outpourings of the Spirit, must evidently be gone through, in every community, in every nation, and in all the world, before they are likely to be perpetual and thorougli in their purifying operation. It is reasonable and phi- losophical, that it should be so, so long as God ordains and resolves to employ human instru- mentality for the accomplishment of his redeem- ing influence over the world. And this simple analysis of the actual and historical progress of these dispensations, goes to awaken the hope and to confirm the conviction, that the proper eco- 200 nomy of revivals of religion combines all the elementary influences, including those vested in man, and those vested in the Holy Spirit, the tendencies of which are directly and ultimately to bring about one equable, uninterrupted, ever- lasting, and holy revival. And is not this a prospect, in Christian hope, cheering beyond the power of language to express — beyond imagina- tion fully to appreciate ? — And is it not reason- able too ? CHAPTER XII. PHILOSOPHY OF RELIGION, ESPECIALLY IN APPLI- CVTION TO CONVERSIONS, AND TO THE MEANS OF CONVERSION SOME THOUGHTS ON SUDDEN CONVERSIONS NARRATIVE EXEMPLIFICATIONS, It is the province of philosophy generally to ascertain the causes of existing facts, and the modes of their operation. And under this defini- tion, it is easy to see, that it belongs to religion, as well as to anything else. The vulgar notion, which has prevailed to some extent, that religion is to be rescued from philosophical proof, is entirely erroneous. Christianity does not assert its claims without reason — nor without reasons palpable to common observation. It has from the beginning, and in all the grades of its pro- mulgation, to the filling up of its canon of ordinances, challenged investigation. And down to the present time, it has endured with triumph the severest tests, which those indifferent to its interests, and its declared and accomplished K5 202 adversaries have been able to bring to bear upon it. And not only does Christianity commend itself to the belief of man, as a system of reli- gion, sustained by philosophical proof, in all the historical traces of its origin, and of its filling up, down to the seal of a Saviour's blood, which has been affixed to it, and to the last miracle of the apostles ; — but the spiritual world, the affections of the mind, on which it is de- signed to operate for their purification, are equally within the scope of philosophical obser- vation,— before, during, and after the change, which Christianity claims to produce. Indeed, it is impossible to find an adequate cause for the phenomena of mind, as exhibited under the influence of Christianity, but by a resort to one of its cardinal doctrines: — viz., the agency of the Holy Spirit. True philosophy adopts the best reasons, that can be found, for a fact, or a class of facts, forcing themselves upon observa- tion. And hence it is truly philosophical and satisfactory to find, in the doctrines of Revela- tion, declared and specific reasons for the influ- ence of its doctrines. More especially as a reason cannot be found anywhere else. 203 There is another branch of the philosophy of religion — somewhat nice indeed — but yet pal- pable to experience, and important to be ob- served— viz. : the ascertainment of the boundary between our own duty and the work of the Spirit. If the moral economy of Christianity is fixed and immutable in relation and in adapta- tion to the moral economy of human nature — as we liave reason to suppose it is — then it is im- possible, that Christianity should produce its intended and proper effect, except as the human mind is brought in immediate contact with its truths and agencies. Christianity and the soul of man must be paraded, front to front — must look each other in the face — and then, and not till then, will the conscience feel compunction, the feelings flow out in repentance, and the heart submit itself to God. They may be in the same neighbourhood, they may live together in the same family, they may be for years in company, and yet it is possible there should be little, or no common sympathy between them. And the reason — or the pJdlosophy of it is — they are not brought together — they are not put in close contact. The mind is not forced to make acquaintance with itself, by opening its 204 eyes on the direct rays of Divine truth. Or rather — those rays are not brought, by the proper ministrations, to such a direct bearing. Without a miracle, it is impossible, under such disadvantages, that sinners should be converted, or religion revived. The moral economy of Christianity, including the respective agencies of Divine truth and the Divine Spirit on the human heart, is fixed. And the moral economy of human nature is fixed. And both these eco- nomies are adapted to each other. That is : — the system and agencies of Christianity are adapted to repair human nature, when brought into a given relation to it ; — and human nature, in the same relation, is likely to be healed of its vices. But to expect the conversion of sinners, or the revival of religion, without this relation and juxta-position of the apparatus of redemption to its object, is a vain confidence. In other words — there is pliilosoiihy in the instrumental adap- tation of the means of Christianity to their in- tended purpose ; — or such things, as knowing and not knowino; how to do it with skill and success. And this philosophy consists partly in a knowledge of the human heart, of the avenues 205 by wlilch Divine truth enters there, and in the tact of enforcing its entrance. Without this skill of ministration, the use of Divine truth is a bow drawn at a venture, which may, indeed, occasionally hit. But the reason of it in such cases is not understood. And are -we of course to presume, that this reason is al- together beyond our reach — beyond the appro- priate field of our own observation ? — There is doubtless an action of mind here, and conse- quently mental phenomena, known to him who is the subject, and capable of being disclosed to others. What is commonly called religious ex- j^crience, before, and during, and after conversion, comprehends all the elements of philosophical observation on the subject of conversion. And however this phrase, religious experience, may be eschewed, and despised as religious cauf, by persons addicted to levity, such a treatment of the human mind is equally derogatory to the sobriety of the Christian, and to the dignity of the philosopher. Mental phenomena, in what ever attitudes, and in relation to whatever sub- ject, are always grave materials of philosophic observation. How much more to the Christian, when the mind is coming to and emerging from 206 the crisis of its conversion to God ? — If, indeed, there be anything claiming respect in the whole history of mind, it is its attitudes and senti- ments, when looking up to God — when looking into eternity, into heaven, into hell, and endea- vouring to settle the question of its destiny in those boundless regions. And he who can sport himself with such a scene, is by no means to be envied for such an exemption from sympathy ; but greatly to be pitied for his profane levity, in his treatment of the gravest subject, which ever challenged the attention of man. Especially is this a field for the most careful and the minutest observation of the minister of religion — of him, whose especial office it is to win souls to Christy and conduct them to heaven. Of all men he should know and understand, as far as man can know and understand, the thoughts, and reasonings, and feelings of the awakened, the repenting, and the converted sin- ner. Let it not be said, that this is forbidden ground, an unexplorable field. It is all open. And the minister of religion is bound to enter there, and explore all its regions, and make himself acquainted with all its recesses. He should know all its susceptibilities, and all its 207 actions, in view of Divine truth, in every stage of tlie history of its religious affections, from its first rehgious impressions to its cordial embrace of the overtures of the Gospel, and from that hour to the close of its career of faith and hope, and to the opening of its period of heavenly joy. It is mind, with which the minister has to deal — he ministers to the spiritual world — and there is his appropriate field of observation. He stands sentinel in those regions, and there should be his home. And is it not fair to suppose, that the minister will be qualified and skilful in his office, just in proportion to the accuracy and extent of his observation here ? And as to the operations of the Spirit, although we cannot comprehend the modes^ we may yet observe their effects. And although the office of the Spirit is high and above our reach, the duty of the sinner and the Christian is defined and intellioible. It must be intelli- giblc, in order to be done. Who would pre- sume to advocate a system of duty for man, which can be discharged only by a series of for- tuitous accidents — or into which man is to be guided, as if blindfold, by a miraculous influ- ence .'* Every stage of the sinner's duty is de- 208 fined and intelligible — [i{ it can be said that there are stages, as more than one) — as well as that of the Christian. And although God, in the provisions of the Gospel, — that is, in its entire econonny — has come so near to man, as to answer all man's necessities, and as to reserve to himself the glory of the sinner's salvation, he has wisely declined to supersede human agency. In other words — God has declined to act in the place of man. He has dechned to think, and to feel, and to choose, and to repent^ and to believe for him — and all other appropriate parts of man's agency. But all that man needs to be done for him, as a sinner, God has supplied, and is ready to bestow — at his instance. The sinner needs pardon. He must repent. He needs to be born again. He must desire it. He needs the impropriation of the righteous- ness of Christ to his benefit. He must believe in Christ. But as sinners are disinclined and slow to perform these duties, it is the office of the Christian ministry to persuade them — to set before them the light of truth, the duty of repentance, and the great sacrifice for sin. And when this office of the ministry is well and truly done, sinners are ordinarily awakened to 209 serious reflection ; — and when awakened, they are likely to pray ; — and when they pray, tliere is hope for their conversion. Sinners, thcn^ must be persuaded to think ; (and that is not impossible,) and they must think enough to feel ; (and that may be,) and they must feel enough to act; — and they must act in earnest. And all this is within the appropriate sphere of human agency. And it is certain, that God will not be deficient on his part, in all that belongs to the office of the Spirit. It is a question proper to be made — it is a practical question : — What is the reason, or reasons, why there are so few conversions, where there is so much preaching of the Gospel, and so many means are employed, as in these days ? — Why is it that a religion, combining and thoroughly furnished with elementary powers, sufficient for the renovation of the world — suffi- cient in the proper organization and use of its instrumentalities, to cause a nation to be born in a day — why is it, that such a religion should gain its marches, by such slow degrees, since its ministrations passed from the hands of the Apostles ? — Is this question to be resolved in the sovereignty of God, without any default of man ? 210 ' What I have intended by these suggestions - is— a recognition of the adaptation of Christi- anity, including both the word and Spirit, as a system of means and agencies, to the moral con- ^■^ stitution and economy of human nature, as ^ exhibited under its present character and wants ; — and that just in proportion as that is under- . stood and applied by the instrumental agents of Christianity, will be the success and triumphs of its ministratiops, and that not to detract at all fcom the glory of God, or to increase the pride and importance of man. It will still be true as eter, and. equally within the scope of the doc- trines of Revelation — ' that the excellency of the power is of God.' The Christian religion could not advance one inch without the Spirit, nor is it intended that the Spirit shall convert one sinner without the means. The means con- stitute. the connexion betv,^een the operating cause and the end. And the skilful selection and earnest application of these means, are no unimportant part of the philosophy of religion. I cannot forbear here, and I hope it will not be considered impertinent, to make a few obser- vations on what are called sudden conversions. It is not v/ithout reason, that much suspicion 211 and strong prejudices iiave been entertained against sucli conversions, on account of many unfortunate and forced results of mere animal excitement, which have been called by this name, and which have justly turned out to their great discredit. It is to be lamented, indeed, that any parts of the Christian world are accustomed to employ such measures, in their persuasive €fforts for impenitent sinners, as to be liable to tlicse results, and to occasion this scandal. These facts have led many Christians, and some of the best of ministers, almost, if not quite, to the adoption of the principle — that sudden conversions are never to be trusted. It is to be hoped, that such persons will have the candour to allow of a brief argument on this subject. It is perhaps well known, that in revivals of religion conversions are often very sudden. And it cannot surely be out of mind, that conversions were ordinarily sudden under the ministry of the Apostles. The three thousand conversions of the day of Pentecost appear all to have taken place during the sittings of one assembly. And all the revivals of religion, if they may be so termed, which occurred during the first age, seem to have been characterized by conversions 212 of this sort. We have reason to suppose it was a common every-day occurrence, under the ministry of the Apostles. It must be allowed, then, that sudden conversions may be genuine — that there is nothing in this fact of itself to in- validate them. It may be further observed, philosophically and theologically, that conversion, strictly speak- ing, considered as the turning of the heart, the act or suffering of regeneration, is not only sudden, but instantaneous — that we cannot reckon a passage of time in the sinner's being- born again. He was unborn — he is born. But who could find him when he is neither ? Con- version, however, considered as an amendment of life, and the formation of a new character, by a set of new habits established by use, is another thing. But this, I take it, is not the thing we are inquiring about. The question is — whether a sinner is born again ? — which, to be sure, is to be proved by the conversion of his life. But that is to be expected, if he is really born again. And the new birth cannot occupy time. Again : there is no reason in philosophy, why conversion, in this sense of it, should not be 213 sudden. Its being sudden, or otherwise, after the mind is first awakened, depends upon the amount of moral forces, impelling it to conver- sion, which are brought to act upon it. The opposite of a sudden conversion, I suppose, must be the protracted condition of an awakened mind — a protracted serious consideration of the subject of religion, before the mind comes, or is brought to repentance, to a real change of heart, to regeneration. In other words — a protracted suspension of the question in a sinner's mind, Avhether he will repent, or not? — whether he will obey God, or not ? — whether he will submit to Christ, or not? — And those, who object to sudden conversions, would seem to maintain, that the longer the sinner holds this question in sus- pense, the better. Or how long will they say ? — A year ? — He may be dead, and in hell, in half that time. Six months ? — The same ob- jection lies here. One month? — One week? — One day? — One hour? — The same objection lies still. Can he safely, and without disobeying God, to the peril of everlasting damnation, con- tinue one moment in a state of impenitence? — The more sudden a conversion, then, the better. Immediate repentance, on the present instant, is 214 the only safe course — the very and the only requisition of the Gospel. As I said — the suddenness of conversion, or otherwise, depends upon the amount of moral forces acting upon the mind, and impelling it to repentance. A sinner, for instance, seems to be awakened. He thinks seriously on the subject of religion. He talks with his minister, and gets advice. He goes to his closet, and reads his Bible, and prays. He continues in this course some weeks, perhaps months, it may be a year. And in the meantime nothing is decided. He improves, however. He perseveres, and seems to be coming nearer to the establishment of his character, as a Christian. He is not very power- fully excited at any time. By and by he hopes he is qualified, and is approved and received into the church ; and it is to be hoped he is really converted. It may be so. And is this the better way of conversion ? Is this obeying God ? And where are the rest of a numerous congregation going to, allowing even that there are a half-dozen, or twenty, habitually in such a course of training ? — Alas for them ! Now, when we look at conversion merely as moral philosophers, without violating our cha- 215 racter as Christians, and consider it as compre- hending all tlie stages of serious reflection and inquiry, of conviction of sin, and anxiety to be reconciled to God tlirough Jesus Christ, from the first arrest of the mind, in its thoughtless and irreligious career, until the heart is supposed to be renovated by the Spirit of God — (which doubtless constitutes that view of conversion, under which objections against suddenness arise) — it will be evident that the mind is hastened, or is comparatively slow, in coming to that point of submission to God, at which regeneration may reasonably be supposed to occur, — according to the amount and force of motives, which ursre it to that condition. The length and breadth of the question, then, seems to me to be this : — whetlier it is better, that the motives to repent- ance should be so grouped, accumulated, con- centrated, and forced upon the attention and upon the heart, as to induce immediate repent- ance,— or whether it is better, that the motives should be so scattered, and so comparatively inefficient, as to suspend the crisis, and throw it at a greater distance? This, I think, is the whole of the exact question. I assume of course — (for I have no time to make an argument 216 against those who deny it) — that there is a point, to which all the motives and agencies of Christianity are designed and tend to bring the sinner, making the crisis of his submission to God, and of his regeneration by the Spirit of God, and which in fact constitutes his real and actual conversion. If those who object to sudden conversions, mean by conversion all those stages of serious reflection which lead to repentance, comprehend- ing also the institution and confirmation of all those habits of life, which go to the formation of Christian character before the world, there can reasonably be no difference of opinion upon the subject. It is evident to every one, that all this must take time. Except, I think, every Christian must allow — the sooner a sinner comes to repentance, the sooner he is born again — the better. And of course, in the sense of imme- diate, instant repentance, or turning of the heart to God, the more sudden, the better. So that on either of these suppositions, there ought to be no difference. In revivals of religion^ as I have defined and described them, it may easily be conceived, that the moral forces, acting upon the minds of 217 awakened sinners, and urging them to repent- ance, are unusually great and powerful. All the motives and sanctions of religion are accu- mulated and concentrated. Public sympathy is roused, and acts with all its accumulating and subduing powers. And to crown all, and to account for all, the Spirit of God, which origi- nated this movement, which brought over the public mind this peculiar atmosphere, which seems to have charged the whole region with a supernal and invisible influence, presses truth upon the conscience with irresistible power, and penetrates the heart with arrows from the quiver of the Almighty. Wherever the awakened sin- ner looks, whether into his own heart or back- ward on his life, whether into his Bible, or upon the countenance of his neighbour, or upon an assembled and weeping congregation, or upon the man of God who reads to him a violated law, or into eternity, or up to heaven, or down to hell — everywhere he sees nothing but motives to repentance — from every quarter they stare him in the face, and challenge, by the most imperative and fearful sanctions, his immediate return and submission to God. And the Spirit of God, the while, is moving upon him, pouring L 218 into his mind the light of truth and of eternity, quickening and rousing his conscience, and powerfully exciting his interest for the adjust- ment of his peace with God, and the settlement of his eternal state. He weeps in secret places, he groans and agonizes under the action and weight of his guilt, and prays for deliverance. And is it strange, that in such circumstances, and under all these forces, he should come quickly to a decision of the question — whether he will serve God or Mammon ? — whether he will de- vote himself to Christ, or remain devoted to the world ? — whether he will surrender to, or hold out against Him, who is the Lord of his being, and who claims to be the sovereign of his affec- tions ? — Surely it ought not to be a scandal, that conversions, in such circumstances, are sudden. If it be looked at merely with the eye and heart of a philosopher, it [might easily be seen that it must be so — that it could not be otherwise. Can man hold out against his God, when God himself lays his own hand upon him, and claims his submission now, by all the sanc- tions of his name and authority, and by the fear of his eternal displeasure ? Conversion, I think, should not be regarded 219 as a mystery — should not be covered with a cloud, as a thing which cannot be looked into. It is a plain, common-sense, practical business, intelligible to all. It is a decision in mind and heart of the simplest question : — ' Shall I love and serve God, or shall I love and serve the world ?' It has seemed to me proper and not unim- portant, to introduce somewhere — and here per- haps is as fit a place as any — a word on one feature of the treatment of awakened sinners, which, so far as I know, is a principle with those ministers in the United States, who have had most experience, and who have been most successful in revivals ; and that is — that awak- ened sinners are not to be consoled, vmtil their pardon is sealed upon the conscience by the Holy Ghost. Such are their views of conver- sion, that they expect it will manifest itself by such a sense and such tokens of pardoning mercy, and of acceptance with God, rendered to the subject by the Holy Spirit, that ordinarily he can no longer be unhappy, if he would. In- stead of depression and weeping, his countenance is lighted up by the radiance of inward peace. For ministers to attempt to console awakened L2 220 and anxious souls, and to say — peace to them, when God hath not spoken peace, — while they are yet insubordinate to God, and impenitent, and refuse to trust and leave themselves in the hands of Christ — is considered very dan- gerous— that it may establish their hopes upon a false foundation, and they notwithstanding live and die without genuine conversion. Ordi- narily it is considered, that ministers and Chris- tians have nothing to do in consoling awakened sinners — that their office is instrumentally to convince them of their sin, and guilt, and dan- ger— to present to them all possible motives to induce their repentance — to point them to the Cross, as their only hope — and that God will take care, when once they have made submis- sion to him, through Jesus Christ, that they are suitably consoled. And such proves to be the fact. The Holy Ghost is ordinarily a satis- factory Comforter, when once the heart has sub- mitted. He is the best Comforter — the only Comforter that should be relied upon *. It may sometimes happen, indeed, where persons have been habitually the subjects of * See Chapter XIII. 221 morbid affections of the mind^ induced by phy- sical causes, — or where the habitual tempera- ment is exceedingly diffident and distrustful of its own feelings — or where, combined with such causes, or without them, some wrong notions of conversion and of experimental religion, have been deeply imbibed — in such cases, it may happen, that persons apparently and really en- titled to hope in the settlement of their peace with God, do notwithstanding refuse to hope, and continue to mourn and repine. Judgment and discretion are requisite in the treatment of such cases. It may not only be necessary to console them, but to use all possible endea- vours to demolish all their reasonino^s against themselves, and to establish their hope in Christ. If they are evidently afflicted by a physical malady, tending to such depressions of mind, it may be necessary to divert them by physical means, and by healthful moral exercises. But nine cases out of ten, and perhaps in a greater proportion, anxious minds are not to be hastily consoled by man. But they should be urged to repentance, they should be forced from every refuge of lies, until encompassed by and feelin the necessities of their case, they shall be morally 222 compelled to throw themselves, in a last, for- lorn hope, into the only sure refuge. And when they have got there, they will not need consolation from man — the Holy Ghost shall be their Comforter. Adjunct to this is the principle — that the awakening and conversion of sinners should be the grand labour of ministers and of the Church. And this is doubtless the most effi- cient method of promoting the edification of the Church, and its confirmation in the orthodoxy of the Bible. Speculative truth lodged in the mind will be comparatively of little effect, so long as its impressions are not engraved upon the heart, and incorporated with its affections, by exercise towards its proper objects. What is more common, than nominal Christians, of the unsoundest heart, holding an orthodox creed, so long as they are not disturbed by it ? And when they are disturbed, there will be no little danger, that they will make ship- wreck of their faith. The only sure way to secure the foundations of orthodoxy, is by the promotion, and circulation, and active energy of vital religion. It would be a libel on Chris- tianity to suppose, that religion of the heart is 223 in danger of injuring the religion of the head, — that they who read the Bible most, and pray most, and agonize most for the conversion of sinners, are more hkely, on that account, to imbibe errors of Christian doctrine. And it is a consummate paradox, that the prosperity of rehgion, in the enlargement of the Church, will be its bliohtino;. It is right feelinor that most effectually secures right thinking. A heart turned to God, and that looks to God, is most likely to be associated with a mind en- lightened and taught of God. I will take the liberty of introducing here a brief narrative, appertaining to the subject of sudden conversions, the facts of which were parts of my own experience and observation, and the scene entirely remote from any general and public excitement. Some half dozen years ago, I was called to preach on a Sabbath morn- ing to one of the largest congregations in a principal city of the United States — a congrega- tion, in which, so far as 1 know, there had never been a religious excitement of the nature of a revival, and in which at the time there was no special feeling. As I descended from the pulpit to retire, in company with the retiring congre- 224 gatlon, I accidentally perceived, in a remote part of the church, a well-dressed and good- looking man, with his eye fixed on me, and making his way towards me, against the current of the crowd. The first glance at his counte- nance showed, that his feelings had been and still continued in great agitation. He did not turn away his eye, but pressed forward, and was soon directly before me. He instantly grasped my hand, his whole frame convulsed by inward emotion, and said with difficulty, and. in a faultering voice : — • Sir, will you pray for me.?' And then, bursting into tears, was forced to lay his head upon a pew to support himself. It was a novel and an affecting scene, and at- tracted considerable attention, as many of the congregation were still around us. Perceiving his extreme agitation, I felt that he had need to be seated, and proposed to him, that we should enter and sit down in the pew. ' Any where — any where,' said he. Misunderstanding me, he conceived I had proposed to comply with his request in that place, and immediately was. moving into the pew. Not deeming it exactly proper to engage in prayer, in such circum- stances of a retiring crowd, I changed the pro- 225 posal, and offered to accompany him home — and took his arm, and went to his house. On the way he made many apologies, — expressed himself sorry his feelings were so overcome, — said he could not help it, — and along with the exhibition of other feelings, seemed to be mor- tified. But all the way he trembled with agi- tation. His wife had remained at home that morning. And when we entered the house, not knowing my name, and being so overcome, he was unable to introduce me, — and immediately sat down, laying his face in his hands, and leaning on a table, wept aloud in the presence of his wife. Aware of the natural effect of such surprise, as his wife rose from her chair with evident emotion and concern, I lost no time in signifying to her the occasion. She stopped, lifted up her hands and eyes to heaven, and then clasping her hands, burst into tears of grati- tude— and said : ' This is what I have been praying for.' At this instant her husband rose from his seat, came to my side, and taking hold of my arm, was struggling to speak, but un- able. His wife embraced him, and befjored him to be composed. At this moment we all stood by the side of a sofa, alike involved in the L 5 226 scene, but each probably moved by very differ- ent feelings. Struggling still with his emotions, he finally gave utterance to this single monosyl- lable, evidently wishing to say more, but there stopped : ' Pray ,' said he. And immedi- ately, without waiting, kneeled down, by the side of the sofa, and laid his face upon it in his hands. And what could we do, at such a sight 1 — TFe kneeled down involuntarily, his wife on one side of him, endeavouring to support his agi- tated frame — and myself on the other, trying to pray. Any one may imagine the difficulty of arming the tongue for utterance in such circum- stances. My words were few, and broken, and far between. And when I rose from my knees, he did not rise, and his wife could not rise. Who can fully appreciate such a scene, without having been a witness ? I looked upon them, as I rose — and thought it was a scene, which might well move the heart of God. And so it did. Soon, however, we were all seated, and having engage- ments for the afternoon, I left this man what I deemed suitable advice, and retired, promising to call in the eveninff. I called, — and found the man composed, his countenance bright and free from every tear. 227 his heart apparently content and happy. He received me with great cordiality, and was ready to enter immediately upon conversation, unem- barrassed and with perfect freedom ; — the sub- ject, however, was another from what he had been accustomed. He could think of nothing, speak of nothing, but the scenes of the day, and the hand of God, which, in so brief a time, had made this world to him all a new world. He asked me, among other things, if I could recom- mend to him some suitable religious books. I mentioned ' Doddridge's Rise and Proorress/ ^ Here it is,' said he; * Mr. , one of the elders of the Church,* (who had witnessed the scene of the morning in the church) ' brought it in his pocket this afternoon, and gave it to me after service.' * A remarkable coincidence,' said I. I spent the evening with this man with great satisfaction, heard the history of his life, and have never seen him since. About a year after- wards I wrote to a friend in the same city, to inquire after him, and received the answer from himself — in which he gave me the history of his life since the eventful day — an account of his baptism — of his joining himself with the people 228 of God, and of the holy satisfactions of a reH- gious hfe. And if I am ever so happy as to attain heaven, I shall expect to meet him there — and that he will probably date his conversion on the day of the scenes just described. It may be interesting, and important to the merits of this case, to know something of the former character and history of this man. He had lived, * of the straitest sect, a pharisee ' — was blessed with an exemplary and amiable wife, and a family of lovely children — himself a man of good parts — respectable in society — exactly honest in all his dealings — his warmest and best affections centering and bound up in his family. He actually made a religion of his love and care for his family, of his honesty towards men, and of the regularity of his life. And he came to church, on the morning of the day, which has furnished the materials of this narrative, a perfect Pharisee — though indeed ■^nder the pressure of some recent afflictions. And to God be all the glory of the change I This was a sudden conversion, and as perfectly insulated, as is ordinarily possible. I have known hundreds of conversions, as sudden as this, and apparently not the less genuine. 229 As being in point to the general subject of this chapter, more especially to the latter part of it, and as an historical illustration of the whole, I will conclude by introducing the narrative of an American revival, published in the New York Observer in December last, and communis cated, as the editor of that paper observes, ' by a gentleman, holding an important station in that part of the country ' — that is, in Jefferson- County, of the State of New York : — ' Jefferson- County, New York, Nov. 1, 1831. ' Sir, *^ In addressing you, and, through the medium of your excellent journal, the Christian commu- nity at large, it is my object to give a plain and simple history, so far as my knowledge of facts shall enable me, of the displays of Divine power and goodness with which of late our county has been so highly favoured. Detached and imper- fect accounts of this work of the Lord in particu- lar churches have already gone abroad; but view- in": as I do the unusual attention to eternal thintrs which has been manifested in several of our churches, as produced by one general outpour- ing of God's Spirit, I deem it proper that this 230 account should be a general one of the revival in Jefferson- County, And that hereby the riches of God's grace may be magnified — his name honoured — the hearts of the Lord's people encouraged, is my most humble and most earnest prayer. ' For some time previous to any remarkable excitement, there was evident in some of our churches an increased attention to holy things ; a deeper spirit of piety seemed to pervade the bosoms of Christ's professed followers, and a marked reverence for the ordinances of the sanc- tuary was observed. Many had presentiments of great things about to be performed. The devout Christian especially exercised strong faith in Him, who is not slack concerning his promises. ^ At a period so propitious, ^vhen circumstances seemed to warrant and even demand extraordi- nary effort, a protracted * meeting was com- menced in the village of Adams. Deep interest for the result was felt by all who sincerely loved the Redeemer's cause, and desired its advance- ment. Many were the prayers, which were put * A meeting of a number of days, to which this term, by- way of distinction, is ordinarily appHed. 231 up, we trust in faith, in different parts of the county, to the great Head of the Church, that he would crown the meeting with the presence of his Spirit. This was in the month of March last. Public exercises commenced on Tuesday, and were closed on the Sabbath following. During the first three days, the course was such as is commonly adopted in meetings of a similar na- ture ; but on the morning of Friday, so deep and powerful were the feelings of the assembly, that it was deemed expedient to deviate some- what from the usual method. God had indeed met with his people, and so sensibly was bis presence realized, so awfully momentous ap- peared the responsibilities of the hour, that it was with the greatest difficulty they could re- frain from giving vent aloud to the emotions, that swayed their bosoms. Every head was bowed, and every pious heart flowed oiit to God in deep and fervent supplication. The ear of the Almighty was not deaf to their prayer. The waters of life flowed freely. Anxious meetings * were continued for several days after the public meetings were suspended. It is im- * Meetings for enquiring, anxious sinners, in which they are counselled and prayed for. 232 possible to state precisely the number of those^ who were hopefully converted. Many who came in from a distance, went away rejoicing in the hope of a glorious immortality. Probably more than a hundred were here the subjects of renewing grace. * Immediately after the meeting at Adams an- other commenced at Rodman, five miles distant, which continued thirteen days without intermis- sion. Public exercises were held three times a- day, and the usual course was pursued. At this place it is supposed, that nearly two hundred gave evidence of a saving change. During the first three days but little was effected, and the aspect of things was dull and cheerless — but on Thursday the prospect was brightened. The cloud of mercy burst suddenly upon the people, and in the short space of twenty-four hours, rising of thirty expressed a hope of having passed from death unto life. From this time the revival advanced steadily forward until the close of the meeting. The population of this village is small, but so general was the revival, that of the few, scarcely an adult was left un- converted. ' On the day following the close of this meeting 233 (the 25th of April), a meeting of the converts was held in the village of Adams, which was addressed by the Rev. J. Burchard. Of more than four hundred, who had obtained hope since the revival had commenced in this latter place, three hundred were present. This was a scene of exceedins: interest. And when all arose and sung a favourite hymn, we seemed in imagina- tion to catch the faint echoings of the song in the upper sanctuary. This I trust, was a day of happiness to many, which will never be for- gotten. It was a blessed antepast of that bliss, which is reserved for the redeemed above. ' On the 2nd of May, a meeting commenced at Evan's Mills, about ten miles distant from Wa- tertown, of which Mr. Burchard, who had con- ducted the two already mentioned, was requested to take the direction. Public exercises were continued uninterruptedly for nine days, during which time, through the blessing of God, about a hundred and twenty-five persons were hope- fully converted. On the 17th of the same month, a meeting commenced at Brown ville, which continued ten days, and resulted in the hopeful conversion of more than a hundred and fifty souls. 234 * Immediately upon leaving Brownville, Mr. Burchard returned to his own people at Bell- ville, to conduct a Union meeting of the Bap- tist and Presbyterian brethren of that place. In this meeting sectional and party feeling was wholly laid aside, and those of different names met and laboured upon the common footing of Christians and servants of the Most High. They asked for a large portion of the Spirit, and mea- sured their desires rather by the power and goodness of God, than by their own weakness and ill desert. Their supplications were heard and answered. The moving of the Spirit was like the sweep of an overwhelming flood, bearing away with resistless energy every obstacle that opposed its progress. The mouth of the gainsayer was stopped, and the enemies of the Cross, con- founded and abashed, looked on in mute asto- nishment. The powers of darkness seemed to have loosened their hold of their victims, and haughty and rebellious men bowed in submission before the offended Majesty of heaven. For two or three days, rising of an hundred each day expressed hope of having been born again. To give an idea of the power of the work, it is sufficient to state that at one time, during a sea- 235 son of prayer in the anxious room, which lasted about fifteen minutes, thirty-seven persons in- dulged a hope of having passed from death unto hfe ; all of whom, so far as I have been able to learn, still exhibit in their lives evidence of the reality of the change. ' The village of Bellville itself is small, there being not more than fifty houses ; but the people in great numbers came in from the surrounding country. It is impossible to ascertain the exact number of those who obtained hope during the meeting *. Individuals who were engaged in the work, and who were enabled from actual obser- vation to form tolerably correct estimates, sup- pose the number to be not less than six or seven hundred. The lowest estimate I have heard, would place it between five and six hundred. The meeting, which continued twelve days, closed on the Sabbath, and on the Tuesday fol- lowing, another commenced at Champion, which lasted seven days, during which time one hun- dred and fifty persons obtained hope of eternal life. ' From this place Mr. Burchard went to * Profracied meetinsr. 236 Woodville, a small settlement three miles from Bellville, of about thirty families. This meet- ing commenced on Friday, and continued till Tuesday of the next week. The anxious room was open until Thursday, when about seventy gave evidence of a saving change. The sub- jects of this work were, with few exceptions, persons of adult age ; many in the middle age of life, and several who had numbered their threescore and ten. ^ The general characteristics of this work have been deep conviction of sin, followed by an early surrender * of the heart to God. Among its subjects are persons of every class and every age. Men of the highest standing have not been ashamed to profess themselves disciples of the Cross, and of the many who, since the com- mencement of these meetings, have obtained hope in Christ, there are but very few who da not stand fast in the faith, and give satisfactory evidence of a change of heart. * The means made use of have been the prayer of faith, the preaching of the word in a plain and practical manner, pressing home upon the * That is — sudden conversion. 237 sinner's conscience his guilt before God, and the duty of immediate repentance *.' This letter is a practical comment on the grand subject of this vokime, itself, perhaps, claiming some comments from me. The scene of this revival is an agricultural region, and a remote county in the state of New York, with a sparse population, comprehending only a trifling fraction of the numerous and widely-extended communities, in that and other States of the Union, Avhich have experienced like refreshing visitations of the Spirit of God, within a year and some months past. This little narrative I hope will be understood, in connexion with the discussions and presentations of the previous chapters. It may be recollected that I have in several instances alluded generally to the manner of conducting American revivals, and to the pro- tracted public meetings, extending through a number of days, which are held for the purpose of promoting revivals, or as the exigencies of public feeling may demand. It will have been * See Chapter XIII. for an extended notice of this kind of preaching. 238 observed, that meetings are spoken of in this letter, as having been protracted, five, six^ seven, nine, ten, twelve, and in one instance, thir- teen dayS:, ' without intermission.' It is not to be understood, that such meetings are continued more than a week by any previous appoint- ment— rarely so much as a week. But it is the exigencies of this state of public feeling, for the time being, which occasion them ; and they are protracted at the discretion of the ministers and influential Christians, who superintend and conduct them. When the Spirit of God de- scends upon a community, as on some of these occasions, the public interest increasing every day, the number of the anxious and inquiring multiplying in every direction, and souls hope- fully born again from day to day, and from hour to hour; — when every meeting and every labour are evidently and greatly blessed^ it is impossible, in consistence with duty, it would be criminal, to repulse the weeping applications, coming in from all quarters : ' Sirs, what must I do to be saved?' — 'Men and brethren, what shall we do ? ' — It is the harvest-time of souls. And there can be no question, that these anxious and perishing souls should be attended to, till 239 their peace is made with God, before any- thing else. There needs no apology for sus- pending all other business, in such an hour, for such an object, until the words of the Saviour — * Seek first the kingdom of God and his righteousness** — and all the claims of the Gospel, and all the woes of impenitence, are blotted from the inspired records, by the same hand, which placed them there. People at a distance, who have never witnessed such a scene, who have been bred in the chills of a formal religion, who have never seen the agony of an awakened sinner, nor felt the appeals to their hearts of multitudes involved at the same instant in the same condition of mind — who have never sympathised with souls just born again, nor seen their countenance lighted up with the fresh beams of Christian hope, nor heard their voice attuned to the praise of redeeming grace — such people may talk of extravagance, enthusiasm, fanaticism ! Alas ! they know nothing whereof they affirm. They are the men, who are car- ried away with imagination. All their concep- tions of such a scene are the mere creations of fancy. An impenitent sinner's solicitude for reconciliation to God through Jesus Christ, and 240 his earnest prosecution of that ohject, to the suspension of every other interest, till this is secured, if not the most sober, is certainly the most rational employment, to which he can con- secrate his energies. Any thing else, till this is done, is folly and madness. This only is wisdom. But, under a proper and wise superintendence, there is nothing in these public religious excite- ments, which anybody has need to fear — no- thing, for which the most sober and calculating spirit need entertain a moment's concern ; un- less, indeed, he is prepared to wish, that a sin- ner should never be concerned for his own salvation — and with such I have no argument. In a time of general security — imagined secu- rity in sin^ I mean — it cannot be doubtful nmong Christians, that all possible and hopeful means should be employed for awakening the careless. In a time of revival, the unawakened should still be regarded for the same purpose, and the awakened should receive all needful attentions. What Christian would not pro- nounce it wise, the noblest and the highest object, under a hopeful prospect, to suspend all ordi- nary business of a community, for the salvation 241 of that community? — to suspend all ordinary business of the world, a little season, for the salvation of the world ? — And when the Spirit of God has come down, and roused the public mind to the care of eternal things, shall the minister of religion desert his post ? — Shall the Church dissolve its sessions of prayer and labour? — and all the professed friends of the Redeemer turn away from the work, which God has thrown upon their hands ? — Is not such a state of things w orth praying and labouring for ? — And when it has come, shall it not be improved ? — In the United States, it is prayed for, and laboured for. And when it comes in answer to the prayers, and in reward of the labours of Chris- tians, they do not think it needs an apology to improve it. And that it takes so much time, and demands so much labour, cannot be consi- dered a reasonable subject of regret, when weighed against the object; — but rather is it to be regretted, that there is so little of such demand for either. During the revival at Belleville, as noticed in the letter introduced above, a village of only fifty or sixty families, but visited at the time by people from the surrounding country, it is M 242 stated, that ' for two or three days more than a hundred each day expressed hope of having been born again. And to give an idea of the power of the work, it is sufficient to state, that at one time, during a season of prayer in the anxious room, which lasted about fifteen minutes, thirty-seven persons indulged a hope of having passed from death unto life; — all of whom, so far as I have been able to learn, still exhibit in their lives evidence of the reality of the change.* This letter was dated nearly five months after the scene above described, as may be seen. All the events noticed in this communication oc- curred five, six, and seven months, previous to its date. The narrative, it will be observed, is sober, and certainly I would not have intro- duced it here, if I could not honestly commend it as credible, from what I know of such things, both as to the events themselves, and as to the weight due to such communications. No re- spectable person, such as the writer is declared to be, by the editor, and as the face of his nar- rative might evince, would risk his reputation in such a statement, if it could not be fully sus- tained by the facts ; as the very paper, in which it is published, circulates in the region where the events occurred. 243 But I was about to make some comments on the two or three more remarkable things of this narrative, which I had just quoted. — ' For two or three days/ at Belleville, * more than a hun- dred each day expressed hope of having been born again.' Need I say — that the expression of a hope, as here indicated^ is the declaration, or acknowledgment of a sensible change of mind, or feeling, supposed to be wrought upon the sub- ject by the Holy Spirit, in consequence, or at the instant, of true repentance — in consequence of the submission of the heart to God — afford- ing a satisfactory and comforting evidence of the Divine favour — that God is reconciled — that the individual's sins are forgiven, and that he is accepted in Christ. In seasons of revival such sensible manifestations are common and expected *, — in some instances very striking and very remarkable, in others not so much so. The change of mind, I mean, is remarkable in the personal experience of the subject. His feelings are changed from anxiety to serenity, from the grief of repentance to the joy of hope. And here I beg leave to refer to observations * And should they not aiways be expected ? M 2 244 already made in this chapter on sudden conver- sions, on the treatment of the anxious, and the comforts of the Spirit, as explanatory of this point. The amount of moral forces concen- trated and acting upon the minds of awakened sinners, in seasons of revival, ordinarily brings them to speedy repentance. The work is brief, in proportion as it is powerful. It is stated in this narrative, that on one occasion, during a season of prayer of fifteen minutes, thirty -seven persons were made the sub- jects of this change of mind from grief to joy, from despondency to hope. What a season ! what an amazing influence ! and yet, instead of being surprised that it was so great, we should only regret that it was not greater. For doubt- less sinners were there, who did not repent, and probably never will. I am not willing here to meet a caviller, who wishes to ask — how could these cases be ascertained ? Not, however, be- cause there is any other difficulty, than that of satisfying an unreasonable man. True conver- sion, as I have in another place remarked, is apt to demonstrate itself, especially in a revival. The soul, that was anxious, is comforted, be- cause he cannot help it. — God has spoken peace 245 to him, and satisfied his conscience. In a re- vival ordinarily, a person that has passed this change of mind, has only need to look up, and show his face, and everybody sees it. Espe- cially, if he has been deeply anxious, '^ which is supposed. Every feature of anxiety is erased from his countenance, and it beams with light and satisfaction. He, whose head drooped^, whose voice moaned the irrepressible anguish of his spirit, and whose eyes were red with weeping, now looks up with a smile. And be- sides these visible expressions, the free commu- nication of feeling on these occasions always and speedily ascertains questions of this sort. — He who is born again will tell some Christian friend ' what God has done for his soul ;' and when and where. As the narrative, on which these few remarks have been made, brings to view, in some of its shapes, the general economy of the most ener- getic revival-operations in the United States, it may be proper to spend some additional observa- tions on the subject of protracted meetings, as they are properly termed, which have been ex- tensively introduced for a few years past, and with great success. It is a special effort for the M 3 246 revival of religion — it being an appointment agreed upon, for a convention of Ministers and Christians from an extended district, to sup- port a combined and concentrated action of reli- gious influence, in the midst of a particular com- munity for a number of days — ordinarily within the limits of a week. There will be, perhaps, three regular services, with a sermon, each day — the intervals of time being filled up by smaller and more detached meetings, less formal, and for the purposes of prayer and exhortation ; — also in visiting from house to house, and making direct personal conversations, and appeals with all, who may be disposed to listen. In these scattered and less formal efforts, the gifts and talents of the more distinguished and useful laymen are brought into action, in conjunction with the labours of ministers, and often with great and good effect. And those, who come in from abroad on these occasions, generally come in the spirit of revival — they come for the special object of a revival, in this particular community — they come with faith, believing that God is dis- posed and accustomed to own such efforts for this purpose. They know, that he has done it. They themselves have been personal witnesses 247 of the same operations inducing such results. There is faith in the church, planted in this com- munity, who have negotiated this arrangement for this specific object. And there is a general expectation among the people, that as the same means have been followed with such consequences in other places, they are likely to produce the same effects here. And ministers and Chris- tians all unite in their efforts and in their prayers, in public and in private, in larger and in smaller assemblies, addressing themselves, as opportunity presents, to the hearts and consciences of indivi- duals— all with one single aim — waiting upon God for his blessing. Religion is the business of the time with all, where attention can be gained. And these assemblies are not ordinarily dissolved, these efforts are not apt to conclude, without a great and lasting impression upon the community. And they are often the means of an immediate and powerful revival. Sometimes, as may be observed in this narrative, two, or three, or more days will have passed away, and no distinct public impression seems to be made. The work, in the mean time, labours heavily. And then, perhaps, a Pentecostal visitation comes. The Spirit of God descends evidently. 248 and with greater power, upon the people. All feel it. The fervour and importunity of prayer increase. And sinners begin to be awakened in every direction. Instances of hopeful conversion daily, and perhaps hourly, occur. And now a work, a great work, has fallen upon the mini- sters and people of God. And the state of the public mind may imperatively demand, that they should continue in this field for many days. To desert it would evidently be deserting the post of duty, to which the providence of God has obviously called them. The soil is now made mellow, and the seed should be sown; there is now a hearing ear, and the word must be preached ; the heart is open, and the oppor- tunity should be embraced; the condition of multitudes of anxious and inquiring souls, demands that they should be instructed and guided ; new converts must be ascertained and confirmed ; those who are yet careless need to be admonished ; and there may be sufficient and urgent reasons for extending this great religious solemnity an indefinite time. It is a harvest of souls — it is a revival of religion. CHAPTER XIII. THE MODE OF PREACHING IN THE UNITED STATES, WHICH HAS SEEMED TO BE MOST HONOURED, AS A MEANS OF THE CONVERSION OF SINNERS, AND OF PROMOTING REVIVALS. On pages 75 and 219, 220 of this volume I have had occasion, incidentally, in the former case, to prescribe a treatment of awakened sin- ners ; and in the latter to declare it, as charac- teristic of those ministers in the United States^, who have been most experienced and most suc- cessful in revivals of religion. Since those pages have gone to press, and are placed beyond my power of enlargement, or exposition, in those places, I have had some occasion to apprehend, that more might possibly be inferred from those brief and naked statements, than I had intended; and this apprehension has in truth given birth to the present chapter, and must make my apo- logy for its introduction here. And although it was not a part of my original plan, yet perhaps; M5 250 after all it will not be unacceptable, or out of place. As the whole work is intended to answer inquiries of British Christians, and give them information on the general subject, I am re- minded in this place, that the question has often been made to me, — whether there is any peculiar mode of preaching in the United States, which may be supposed instrumental in promoting re- vivals ? — And as there is some difficulty and some delicacy in attempting to answer this ques- tion, I did not purpose to make the answer a component element of this volume, until I came to this place, and had taken advice, in view of the reason already specified, and of some other considerations, which have come before me. I beg leave also farther to premise, that neither in the remarks of this chapter, nor of any other, do I profess to be the organ of the American religious public ; but am willing to be regarded, as writing on my own personal responsi- bility, which is the simple truth. It is possible, and not unlikely, that others, entertaining similar views with myself, in a like attempt, would have expressed themselves somewhat differently. All I profess is — honesty of purpose — a wish to gratify inquiry — and an humble attempt, if God 251 shall please so to order, to do some little good, in contributing, if possible, to the revival of Evangelical religion, by a declaration, on this side of the Atlantic, of some of the great and good things, which God has done for the Ame- rican Churches. And as God is pleased to honour a faithful ministry for the revival of religion, I am aware, that the subject of this chapter must be intrinsically interesting, and perhaps not the least important of the several topics, which have come under consideration. And I profess on the threshold — that it is most distant from any consent of my heart to assume the office of instruction, or of rebuke — or to do anything more, than to meet inquiries ; and ia this way, if possible, to be in some measure use- ful. At the same time, I hope and trust, I shall be allowed the privilege of supporting any opinion, which it may seem necessary for me to avow in the execution of such a design, without being supposed willing to make controversy with dissentients, if any there should be, among those who may be inclined to look into these pages. One other preliminary remark : it is un- doubtedly true, that there is every kind of 252 preaching, and every grade of excellence in this office, in the United States, as in all other Christian countries. And I could not conscien- tiously say, so far as my observation has ex- tended, that any particular kind, or mode of preaching, in that country, has exclusively pre- vailed, where revivals of religion have occurred. On the contrary, revivals have prevailed in multitudes of places, where, comparatively, the character of the preaching, though generally or- thodox and faithful, has yet been very diverse : — in one place, v^here the preaching has been almost exclusively doctrinal ; in another, where it has been rather exhortatory, than didactic ; in some instances, where a particular set of doc- trines have been made prominent — in others, another set of doctrines — the preaching, how- ever, as a whole, in either case, involving the essential elements of the Gospel. And in some instances revivals have occurred, where the preaching was anything but Evangelical — down- right heresy, by the common consent of the orthodox Christian world. In the latter case, however, it has been apparently by the provi- dential introduction of the Gospel, in spite of the efforts of heresy to keep it out. And the 253 effect has been to renovate such communities, and to establish Evangehcal preaching among them. It must doubtless be allowed, that revivals have occurred in the United States, under all these and other varying prominent character- istics of preaching. At the same time, it is also to be remarked, that a revival not only controls the character of preaching for the time being, whatever it may have been before, so as to produce a very great uniformity — but it con- trols it afterwards, in the same tendency to uni- formity. It produces an appetite in the popular mind for the most awakening considerations, which the whole system of Christian doctrine combines. And nothing else, and nothing less will satisfy the public mind, in such a state of feeling. And wherever there is a faithful mi- nistry, it not only falls in with this demand, but takes lead in such a career, imbibes a warmer spirit, receives a new impulse, operates with in- creased energy, and in the degree of manifold success. A revival often gives a minister, who was orthodox and allowed to be faithful before, an entire new character, so that the lustre and success of his subsequent career throw all his 254 former efforts into the shade. Nobody im- peaches what he was, while everybody sees,, that he is another and a better man — a more faithful, more energetic, and more successful minister of Christ. He has caught a holier fire from the inner sanctuary — the sanctuary of a revival. Generally, the season of a revival, and the effect of it upon the popular mind, demand and inspire a uniform character of preaching — preaching of a higher tone — more awakening to the sinner, more edifying to the Christian, more energetic upon the conscience universally, whe- ther the conscience be good or bad. Revivals have renovated communities, renovated churches, and renovated ministers. They have made good ministers out of bad ones, and good ones better, — they have in multitudes of instances, and exten- sively, changed the character of preaching, and elevated it radically, essentially, greatly. They have given to it unwonted power, and unex- ampled success. And there is doubtless a reciprocal influence of revivals on preaching, and of preaching on revivals. And it is with the latter, that I have promised more especially to have to do in the present chapter. And I hope it will not be thought, that these prelimi- 255 nary observations are impertinent, which, I con- fess, have well nigh threatened to occupy the principal place. I trust I have sufficiently allowed, that no particular mode of preaching has been exclu- sively instrumental in promoting revivals of religion — or more properly, in originating them — so far as the facts and places of their occur- rence would ffo to demonstrate *. But after all this allowance is made, I think myself justi- fied in saying, that the most prominent and most successful revival ministers in the United States are characterized by a somewhat uniform mode of preaching, which is not beyond the reach of definition ; that this kind of preaching is instrumentally created by revivals, and itself in turn instrumentally reproduces its own in- strumental cause ; and that the amount of it, in this way, is gradually increasing, and itself multiplying the amount of its own influence. I * It would be a mistake to conclude that any visible means, immediately preceding a revival, and contemporaneous with it, are of course, and in all instances, the effectual means — al- though they may seem to have been so. For although it is an undoubted truth, that God honours fidelity, it is equally true, that he does not make that the sole condition, nor the limit or measure of the outpourings of his Spirit. 256 state it of course simply as the honest conviction of my own observation. And it is my individual opinion, that this is the prominent and leading influence, in sustaining and promoting revivals in the United States, so far as instrumentality is concerned. I have some hesitation, indeed, whether I can reduce this influence to the form of a definition in a single sentence, so as fully to comprehend and indicate it. But if I should fail in this, I shall hope that subsequent obser- vations may supply the deficiency. I would say, then, that this mode of preaching is characterized by a studious effort to combine the cardinal principles both of original and evangelical law, and a persevering application of those principles, in their various Scriptural forms, through the understanding and reason^ to the consciences of sinners, until they come to repentance. I trust I need not say, that what T mean by original and evangelical law, is what is com- monly called the law and the Gospel. My rea- son for throwing it into this form is, to express simply the obligations of both upon the con- science, as law — it being assumed (for I have not time to make an argument), that the preaching 257 especially applicable to impenitent sinners, is- the obligation of these two several codes. And this mode of preaching will of course involve both the law and the Gospel, in all their scope and variety. And the peculiarity * of it consists in this: that the whole is brought before the mind of the sinner for the especial purpose of convincing him of his obligation to both these codes — it being also assumed, that the Gospel is not only a provision^ a remedy, but that it comes clothed with all the sanctions of law, as truly and as much as the institutes of the Deca- logue ; that the command to repent and to be- lieve is as imperative and as penal, as the com- mand to love God, or any branch of the moral law. ' God now commandeth all men everywhere to repent.' The very showing of the full and * Not that the preaching I am now describing is altogether peculiar to American ministers. Although it is, perhaps, pro- bable, that it makes more especially a reigning characteristic of those ministers in the United States, who are more earnestly engaged in promoting revivals of religion. But so far as this may be allowed to be faithful preaching, I should esteem it ungenerous, and contrary to truth, to claim it, as exclusively employed by Christian ministers of my own country. I wish it to be understood, that I am only asserting facts in one place, without denying their existence in another, or even implying^ their absence. 258 abounding mercy of the Gospel, (which of course is not to be withheld) and in all its exceeding and infinite richness, is only another and an indirect demonstration of the impenitent sinner's exceeding and infinite guilt in rejecting it. And the greater the mercy, the richer the grace, the more generous the offer — the greater his guilt. To the impenitent sinner, therefore, the con- science-appealing language of the Gospel is, — * If the word ministered by angels was steadfast, and every transgression and disobedience received a just recompense of reward — how shall ye escape, if ye neglect so great salvation T Mf he who despised Moses' law, perished without mercy under two or three witnesses, of how much sorer punishment shall he be thought worthy, who has trampled under feet the Son of God ! and counted the blood of the covenant wherewith he was sanctified an unholy thing ! and done despite unto the Spirit of Grace P ' Of how much sorer punishment !' The law is hard enough, but the Gospel is harder, to the disobedient. Under the law there is no protection, — under the Gospel there is still less protection to an im- penitent sinner, to an unbeliever. ' He that believeth not, is condemned already. The 259 wrath of God abideth on him.' Every principle of the Gospel writes against him a deeper damnation — dooms him to a lower chamber of the pit of eternal woe. Every bowel of tender- ness, which the Gospel opens to him, only proves him more worthy of hell. Bring out the Gospel, then, in all its entireness — withhold not a single iota. Propound its overture — spread out all its promises — declare all its richness ; to the impenitent sinner, to the unbeliever, it is a law of doom — a stronger, a more fearful law, than any that ever was read to him. It makes him an offer, indeed ; but by the very supposi- tion of his character, he declines it. Set up the Cross, and show him a bleeding, dying Saviour, and tell him — tell him with beseeching impor- tunity— tell him with tears — here * is blood that cleanseth from all sin.' But, by the very sup- position of his character, he has refused it — and still refuses. It may be, however, that he will be moved — that he will weep — that he will give up his heart. Try him — try him continually — try him to the last moment of his probation ; but do not deceive him. And so long: as he re- fuses, is there a law or a Gospel in the universe, which God has promulgated, from which can 260 lawfully be read a word of consolation to him ? —There is encouragement on a condition — but the condition is refused and trampled on. I am unwilling it should be understood, from the remarks I have made in former chapters, of the treatment suitable to sinners, and to awa- kened sinners — and from having attributed such treatment, as a prominent characteristic of the preaching of ministers in the United States, who have been most successful in promoting revivals — or from the drift of the argument, in which I am now engaged — that such preaching especially involves the terrific, in distinction from the tender. Far from it. I cannot ho- nestly be an advocate of that style of declama- tory preaching, which tends rather to astound^ than to convince — rather to shock the nervous system, than to probe the conscience. The for- mer is not the style of preaching to which I refer. And nothing would be more unjust than for me to declare it, as the prevailing character of that class of ministers, of whom I am now speaking. There is not, perhaps, a set of ministers in the world, of more temperate and sober feeling, more exact in the study of their language for the pulpit, and for the discharge of all their public 261 and private official functions, than those of New England, and some other parts of our country, who for a century past, and especially of late years, have been called in the providence of God to minister in revivals of religion, and who have maintained a leading influence in the religious excitements of the age. Nor have these excite- ments, in any degree, thrown them from the steady balance of their characteristic sobriety. It is not declamation — it is not the noise they have made, that has given them their influence. It is not the preaching of terror, in the common acceptation of this term. For terror cannot, of itself, be an instrument, nor an element of Evan- gelical conviction. But it is pouring the light of truth into the understanding — it is informing the judgment — it is appealing to the bar of rea- son— it is producing a sober conviction of mind — and through the medium of those faculties, whose province it is to weigh thoughts, and to make rational deductions, to leave the message of the eternal God with the conscience — to leave it there. And there it works — there it produces uneasiness, and allows of no quiet, until the great question — until the controversy between God and the sinner, is settled. And this un- 262 easiness is demonstrated, even in a revival, not by clamour, not by confusion, not by running to and fro, as if men did not know what they were doing. But it is shown by serious and solemn reflection, by the introversion of the mind. Sometimes, indeed, there is great agitation of conscience. But the subject of it can give a reason — he sees, he apprehends the reasons. He has come to this state of mind by the most rational deductions. And if he ever reasoned correctly, he reasons correctly now — and in this sense soberly, notwithstanding he may be the subject of the most pungent distress. And what does the minister do, at such a time — the minister that appreciates the responsibility of his treatment of such minds — the minister, that is ' ivise in winning souls to Christ ? ' Does he presume to detract from the motives, which are now urging the sinner to repentance? — awful, awful would be his responsibility, to do so. The very fact, that the sinner is still im- penitent, and only anxious, proves that the force of these motives is yet inadequate to the desired result. It is supposed, that the preaching, which has brought the sinner to this state of mind, was not 263 an influence that frightened him into it. It is not a fright. It is a rational deduction. And for all the purposes of judgment on this parti- cular question, he is as sober as he ever was. And as he did not come here by a fright, so nei- ther does it require that sort of influence to urge him on, till he shall consent and submit to the terms of the Gospel. He needs only — and that surely he does need — an accumulation of the same class of reasons, which have already quickened his conscience, and roused it to its proper office. But any efforts, that should quiet his conscience, would involve the fearful responsibility of ' heal- ing his hurt slightly.' Is it said, the Gospel should be preached to him ? — And what is meant by this ? — Is it sup- posed, that all this while he is ignorant of the Gospel ? — that he never heard ' that Jesus Christ came into the world to save sinners ? ' — It is his knowledge of the Gospel, in connexion •with the law, which has induced this state of mind. He has not unlikely been educated from his cradle, not only in the cardinal doctrines, but in the minutest elements of Christianity. And if his minister has been faithful, he has no igno- rance of this kind to plead in extenuation of the 264 guilt of his unbelief. He is not uninformed of the great atoning sacrifice. The difficulty lies somewhere else. It is within him. It is his perverseness. He is wicked against God. He will not consent to be saved in the way, which Ood has revealed ; which has been well defined, and incessantly declared to him. But it is said, — the Gospel brings consolation. On what condition? — And to whom ? — For my- self, I confess, I have yet to learn, that there is a single element in the Gospel, which can rea- sonably console an impenitent sinner — an unbe- liever. So long as this is his character, * the wrath of God abideth on him.' I have yet to learn, that in the whole range of Evangelical doctrine, there can be found one consideration, which does not aggravate his guilt. How, then, can he be consoled, except by blinding his eyes, and keeping him ignorant ? — I wish always to be understood, as distinguishing between the encouragements^ which the Gospel holds out to inquiring sinners, and the consolations proper to -Christian hope. The Gospel encourages an anxious, inquiring sinner, just so far as he is honest, and when he is prepared to profit by it. But a Gospel sinned 265 against is a law, and the most fearful law of condemnation. And every successive hour of the sinner's life, until the moment of his repent- ance, multiplies the guilt of violating that law. The more he knows, and the better he under- stands the Gospel, — until he has experienced its pardoning mercy in consequence of his repent- ance,— the more occasion of inquietude has he. Yes, certainly, and by all means preach the Gospel — and the whole Gospel. I do not allow, that I am makinsc an aroju- ment with those, who mean nothing more by conversion, than a renunciation of Paganism, or any form of false religion, and an acknowledg- ment of Christianity, as the only true religion. I have heard such preaching in England, — I have heard it in America. But such men are them- selves Pagans, and need the very conversion "which they preach. Certainly such a supposition Avould be their best apology. But I assume, that conversion is a radical change of the heart, in- volving the repentance of the sinner and the trans- forming power of the Holy Ghost, however en- lightened he may have been in the knowledge, and however firmly established in a speculative belief, of Christianity — however pure his charac- N 266 ter before the world, and however exact his obe- dience of the second table of the Decalogue. And it is the preaching most likely to induce this change instrumentally, of which I am now speaking. But I intended to say more to defend this kind of preaching from the charge of being ter^ rifle. I am no friend of declamatory preaching, nor of the employment of a factitious imagery of the wrath of God, and the world of woe, the effect of which is merely to astound people's nerves. Nor would I, on proper occasions, withhold an iota of the denunciations of the Bible, against the impenitent, — neither would I explain away the force of that imagery of the Bible, which depicts the condition of the lost. But that kind of preaching, to which I allude, has little, or no relation to exhibitions of this sort ; the relation certainly is very remote. But it is such an exhibition of Divine truth, as tends to convince the impenitent sinner, not alone, nor principally, of the fearful doom of original law against him ; but rather and more especially, of his ingratitude, of his baseness, of his inexcusable fault, and of his exceeding^ damning guilt, for sinning against the GospeL 267 And this latter impression should be so deeply laid in the soul, so firmly riveted on the conscience, as if possible to swallow up the former — that the sinner might w^ell nigh forget that he is going to hell, in the absorptions of that other element of conviction, that he has sinned against such a holy God, and so long rejected such a ccn- passionate Saviour. He should be made to (..el, that if he deserves hell for his transo'ressions of the law, he deserves more than hell for his con- tempts of the Gospel. Of course such preaching implies a presentation of the Gospel, in all its fulness. It is not to be taken for granted, that the sinner involved in such distress, does not understand the Gospel, and needs it to be preached to him. It is because it lias been preached to him, and because he does under- stand it. It is not simply because his minister has stood up before him, clothed in the terrors of Sinai ; but rather, and especially, because his minister has opened to his vision all the ten- derness of a dying Redeemer. It is not the fear of punishment, that agitates his bosom — it is the pangs of remorse. He has been ungratpful^ and now to him ingratitude, of all others, is his crying sin — his weighty, soul-oppressing guilt, N2 268 And I will not take the trouble to affirm — that such preaching is not only the tenderest, but the most effectual motive to repentance. The sin- ner, awakened by such means, finds himself already at the foot of the Cross. And his greatest hesitation, not unlikely, will arise from the sense of his unworthiness, the baseness of his ingrati- tude, the shame of his guilt. But still he hesi- tates— he demurs — he refuses. He disobeys God by not repenting ; he dishonours Christ by not believing. He seems near the point of com- pliance— of submission. But still he maintains the integrity of his perverseness. And now shall he be driven from his last hold — his trem- bling grasp of some forbidden love — of any- thing but God and Christ ? Or, shall he be fostered and strencnthened in it ? — Shall he be told — now you have got far enough ? — Now you are safe? It is not a trifling change, when the sinner resigns the world, and embraces the Sa- viour. And according to the phenomena of mind, as exhibited in revivals, this change is ordinarily made manifest to the subject of it, by an influence, which is supposed to be from above — from the Holy Spirit. And while no- thing of the Gospel is withheld, it is not consi- 269 dered, that its consolations can be legitimately appropriated by an impenitent sinner. And if it is the office of the Holy Spirit to seal pardon upon the conscience, it is an assumption of Divine prerogative for man to attempt it. And facts, developed in revivals of religion, and also in insulated conversions, prove that it is unne- cessary. And this, generally (that is, the remarks of these few pages) , is what I mean by my defini- tion of revival-preaching in the United States : — That it is a studious effort to combine the car- dinal principles of oricjincd and evangelical law, and a perseverimj application of those principles, in their various Scriptural forms, through the understanding and reason, to the consciences of impenitent sinners — until they come to repentance. — Until they come to repent- ance. It is pressing their consciences with all the variety of truth, that flows from these two sources. Nor is it considered expedient, or suitable, to change this mode of treatment, until the object in view be attained — until there is evidence of repentance. The rule, however it may be understood, is general. It is not indispensable, it is impos- sible, that it should be applied invariably in any 270 particular and definite form — in any set phrase of speech. As the pliysician has the whole materia medica under his hand, from which to select ingredients, according to his best discre- tion, for the treatment of the various forms, under which physical disease is developed, taking the symptoms as an indication of what is wanted; so has the minister of Christ the whole range of the Bible — of original and evangelical law — from which to select his topics and his arguments to the consciences of impe- nitent sinners. And as a prudent and skilful physician never thinks himself justified in admi- nistering ionics, before he has subdued and era- dicated the disease, w^ith which he has to con- tend,— so neither can the prudent and skilful minister lawfully proceed to build up the hopes of the sinner, while his sin is unsubdued — while the disease still maintains its empire in the heart, lurks and rankles in the vitals of his moral constitution, and will only be nourished by consolations unseasonably administered. Still, however, it is not to be denied, that as the physician of the body deems it prudent to know all the peculiarities of the physical con- dition and temperament of his patient, to ascer. tain the particular form of disease, by which he 271 is affected, and to consult all its symptoms, so that he may prescribe and administer most effectually, commending his patient to a careful and tender nursing; — so is it prudent for the minister of religion, (who is always supposed to know the nature of the disease, ^vith which he has to contend,) to consult all the peculiari- ties of moral temperament, which come under his treatment, and to observe their symptoms ; to ascertain tlie particular forms, (I do not mean by auricular confession) under which the disease of sin has been developed, in the indivi- dual persons, that may be the subjects of his ad- vice, and to be guided in his administrations by all the knowledge of which he is lawfully possessed. There can be no question, that in the treatment of individual minds, there must be a discretion of this sort. But he has his principles to guide him. As in the former profession, there is the theory and the practice ; so in the latter, there is the doctrine and its applicatioii. The minister must not administer tonics, while the disease is in full |X)wer. I have admitted in a former chapter, under a brief notice of this topic, that when morbid affections of mind present themselves, arising 272 from physical causes, such minds form an excep- tion to the general rule. All peculiar cases are of course to be left in the discretion, and im- posed on the responsibility of the wise and dis- cerning minister — so, that he wins them to Christ. There is a pulpit vice, (and the pulpit has its vices,) allied to this topic, and unfriendly to this kind of preaching, and a great obstacle to revivals, which owes its origin to an unfortu- nate popular demand. It is this : that every religious service, and every sermon must have a certain kind of comjMeness. It allows no dis- cretion to the minister. I do not speak, as to the order of public services. For, there can be no question, but they should be uniform — those, I mean, that are ordinary and stated. But I refer to the impression, which the minister, ac- quainted with the state of his congregation, may think it expedient to endeavour to leave upon them, from time to time, with a view to the greatest good — with a view, we will say, to a revival. For the sake of illustration, take an indi- vidual mind. It is evident, that a minister needs to be intimately acquainted with the cha- 273 racter, temper, degree of religious knowledge, and present state of tliat mind, in order to treat it most advantageously in his official capacity. His ignorance might possibly be the occasion of losing all his labour. He needs such acquaint- ance, that he may know what to say, how to say it, and where to stop. It is true, that there are certain common characteristics of every mind, and certain general religious considerations, of almost universal application. But we are now speaking of advantages for the attainment of the greatest good, to a given state of mind. It is true also, that individual communities do not differ so much as individual minds. But still they differ. And every community is itself constantly developing new features. And for the main purposes of a pastor's treatment of that portion of the public mind, committed to his charge, if he desires a revival, he may regard it generally as an unity. And he, if anybody, should know the general state of that public mind. And he should prayerfully devise his plan of treatment. This, if I mistake not, is a great secret of re- vival-ministers in the United States. They endeavour to ascertain^ generally and particu- N5 274 larly, as far as possible, the character and temper of the community. Their main object, of course, is, to awaken religious inquiry, and to secure individual instances of deep religious concern. And when they address the public mind in mass, they seek to make a particular impression, and then watch and cultivate that impression, both in public and in private. They devise their system of preaching, and adapt it to the exi- gencies of the public mind, for the time being, varying as symptoms vary, and watching the successive developements of the general feeling, maintaining scrupulously that leading character, which I have defined. They do not sacrifice this object for the sake of having a complete sermon — that should be such in the eyes of a critic, or in popular demand. The Bible, as a text book, opens an infinitely various field, and they can never be at a loss to find topics and thoughts there to answer their purpose. If they wish for a revival, they must preach, so as to make Christians go home and pray, and impe- nitent sinners go home and weep. And when, by the blessing of God, they observe an unusual solemnity on the public mind, they must still I'eat it as an unity, in all their public mini- 275 strations, — in some such manner, as they would treat an individual inquiring sinner : seek to augment that solemnity. The topics of the pulpit should be selected, and the manner of treatino- them all be resolved on, for this sino^le purpose. And so with all extraordinary mea- sures, ' in season or out of season,' in public or in private. It should be an object to dismiss every religious assembly under such impressions, as that the people may go away, not to compli- ment the preacher, but to find fault with them- selves, and retire to their closets. And such effects are hopeful symptoms of a revival. But, to have awakened seriousness in a conjure oration, in the progress of a sermon, and then to be obliged by popular demand to turn and do it all away, by some very kind and gracious words, is not only a sad state of things, but a sacrifice of ministerial fidelity. It is an insuperable ob- stacle to the conducting forward of the public mind to the condition of a revival. It is equally erroneous in judgment, it is unphilosophical, (and because it is unphiloso- phical,) to suppose, — that the whole scope of Christianity should be embodied in every ser- mon, or as much of it, as can be conveniently 276 crowded in. Neither an individual mind, nor the public mind of a congregation, is sufficiently capacious to receive so much matter at any one time, or to make a profitable improvement of it. It only multiplies the impressions, and conse- quently weakens them^ just in proportion to their number. Resolve an elementary power, either in the physical, or moral world — and the single and separate action of the several influ- ences, thus multiplied, will be diminished in force, in proportion to the number of ramifica- tions. It is some one grand impression, that should be sought after at any one time, and every thought, for the time being, should be made to minister to that end. Nothing should be suffered to come in, that might divert the attention, and detract from the power of that impression. Every mind, the whole community, should retire under all its w^eight, that it may ring in their ears, follow them into their retreats, give character to their night visions — that when they think of their minister^ or meet him, they may feel as if he knew their hearts. The truth is, — that the Gospel, in its prin- cipal and prime elements, is before every Chris- tian community. And there is not probably a 277 man in Christendom, who is not fully informec) of this great historical fact: that Jesus Clirist, the Son of God, came into the world to save sinners. Much more is the pastor of a Chris- tian contrreo-ation to know, that his own hearers are well certified of this. If they are not^ it must be his own fault. And if he has been in any tolerable degree faithful — if he has been accustomed to read and expound the Bible to his people, from time to time, and from year to year, they must be supposed to have a general know- ledge of the capital and leading principles of Christianity. Indeed, it is fair to conclude, that this is the ordinary condition of Christian com- munities. But the great difficulty, the deplor- able fact is, that with all this information, with all this knowledge, in general and in particular, sinners do not repent. Some of the best theo- lomans * are the fjreatest sinners — if not most flagitious in their lives, yet most guilty in the sijrht of God for their sin aoainst knowledoje. Such minds do not so much need information, as feeling. The want of feeling is the ordinary. * For such there are in every wfU-cducated Christian con- gregatioH; and yet unconverted. 278 the grand defect. In every Christian land, and in every particular community, the knowledge of divine truth is greatly in advance of a conviction of it on the heart — on the conscience. Is it not prudent therefore, is it not duty, to labour to supply this defect, by seeking the revival of vital religion? As the main object of the Gos- pel is to save sinners, the main object of its ministrations should be to convert sinners. And that method of preaching, which is ordinarily most successful in the attainment of this end — in awakening religious concern in the minds of individuals, and in the mind of a community, and bringing sinners to repentance — is at least worthy of respect — worthy of grave considera- tion. For after all, if the word of God does not come ' in power,' it comes to little purpose. Perhaps, the entire character of that kind of preaching, which I have here attempted to de- fine, and which has been most successful in pro- moting American revivals, might be expressed in this single sentence : the earnest preaching of the law and Gospel — so earnest, that the people cannot fail to feel that the preachers are in earnest. As I said in the beginning of this chapter. 279 that it was out of my original plan ; so I beg leave to conclude with the expression of a hope, that I shall not be deemed arrogant for anything I have advanced in it. And if in anything I have not given a fair presentation, it is only because the impressions of my opportunities of observation have deceived me. It may, perhaps, be thought, that I might have stated facts, with- out obtruding and defending opinions. But I have already stated, as my apology for intro- ducing this chapter, that it was suggested and advised under an apprehension, that some pre- vious naked statements of this sort might be misunderstood. CHAPTER XIV. TO BRITISH CHRISTIANS. Having executed all, and more than all, that I contemplated, when I sat down to this little work, I am unwilling — (considering the circum- stances under which it comes into beinor and the subject of which it treats, and my own peculiar relation to those for whom it has been written) — to conclude without a word of direct address to British Christians — to all who may feel sufficient interest to read these pages. As I reserve for the Introduction my apology for this obtrusion upon their attention, I would simply remark here, that nothing was farther from my thoughts, than a discharge of an office of this kind, until it seemed to be forced upon me by unantici- pated Providential occurrences. And having- gone thus far, I feel too much interest, to dis- miss the subject, without expressing some feel- ings, which could not conveniently be embodied in the previous discussions. The relations subsisting between Great 2Sl Britain and the United States, and their rela- tions to the world, are, as all must admit, of an interesting nature, and of a momentous cha- racter. And while it is proper for Christians, for the Church, as such, to leave the manage- ment of political concerns to those Avho are ordained to these offices, praying that the two nations may ever cultivate and maintain peace, it cannot bo otherwise than pleasant to regard the opportunities, which Providence is afford- ing, for frequent and friendly intercourse, and for the most intimate alliances between the Christian subjects of the tM'o empires. And I need not undertake to prove the satisfaction and importance of such intercourse and such friend- ships. And as it is in the power of Great Bri- tain and the United States, from their political importance and influence, to do much for the political and general welfare of mankind ; so is it in the power of Christians of the two nations, by a concerted and combined influence, to make a far greater impression upon the world for religious objects, than by separate action. Chris- tianity is a religion of sympathy. It is emi- nently social. And all subjects of its thorough influences acquire an incalculable moral power 282 by intercourse and fellowship. It imparts an in- appreciable energy to their enterprise. Who can calculate the impulse of increased moral power, which has been imparted to the cause of Chris- tianity, within a generation past, by the union of Christians, in Bible, Missionary, Tract, and other religious and benevolent Associations? — Who, sitting upon the stage, or making one of the vast assemblies convened to celebrate the anniversaries of these institutions, has not felt his sectarian prejudices melting down, his heart fillinsc and beatins: with love to mankind, in a degree and with a purity unknown before, his affections assimilating with those who are called by a different name, until he begins to feel ^ how pleasant it is for brethren to dwell to- gether in unity ; ' — until, as John Summerfield said, (himself a native of these realms, a very child of Whitfield, a pattern of meekness and Christian purity, and almost unrivalled for the simplicity and power of his eloquence — the last time he ever opened his lips in public, and on one of these occasions, which happened to be the formation of the American Tract Society) — until, as that young man said, on that occa sion, — ^ The anointino- oil of Christian fellow 283 ship, like that of Aaron's consecration, poured upon the head, is felt trickling down over the whole frame, seen distilling from the fingers, and realized to be diffusing its sweet and grate- ful fra (Trance throuo^hout all the region ? ' — And who has not felt, in retiring from these great religious festivals, that he must make other and newer sacrifices for the peace of the Church — that it is profane and sacrilegious to invade a brother's rights of conscience — that he must ' work while the day lasts' with those who tocrether with him are devoted to the interests of a common religion — that he must henceforth offer up all his prayers and bend all his energies, in conjunction with his brethren throughout the world, for the complete esta- blishment and last triumphs of Christianity ? And if such are the social influences of the union of Christians of different sects, in the same country, for the catliolic purposes of their religion — and if the secret of this moral effect lies vested in that enlargement of mind and of feeling, which such associations naturally pro- duce—as doubtless it does — then clearly, the wider, the more extended the sympathy, the greater the benefit. Let Christians of different 284 nations feel, that to them ' there is one Lord, one faith, one baptism' — that they are one family — and that they are interested in and pledged to a common cause. Should it not be assumed, that the sympathies of Christianity are catholic, not only by Divine purpose, but in their very nature ? — And consequently, that it is impossible, they should ever have their intended, most thorough and purifying in- fluence, but by the operation of this principle ? —The design and scope of Christianity em- brace nothing less, than the subjugation of the world to Jesus Christ. And that Christian, who thinks or prays for anything less, who lays his plans for anything short — thinks, and prays, and labours, so far, under the influence of a contracted mind. But we have not been so taught by Jesus Christ. We ought * not so to have learned Christ.' It is to be confessed in favour of British Christians, that they have led the way, as an example for the Christian world, in their devices and labours for the most enlarged Chris- tian enterprise. And American Christians, catching the same spirit from their brethren in this land of their fathers, have followed 285 quickly in their train. They have not thought it worthy to decline imitation, but have cheer- fully and unanimously come here for the pat- terns of their grand benevolent institutions, and are ready to confess themselves obliged for these important and interesting facilities, framed at their hands. And the subsequent friendly cor- respondence which has been maintained, the Christian fellowship and sympathy which have been cherished and fostered between kindred be- nevolent institutions in England and the United States, have contributed immeasurably to that healthful excitement and energy, which origi- nated them, and which conducts them onward in their career of triumphant exploits. And now, so far as I know, (and I trust I am not deceived in this impression,) it has got to be an acknowledged and practical principle — and it is certainly a wise one — to be willing to be in- debted to any quarter for an important and useful suggestion. If any new principle is first developed by the success of actual experiment in Enfrland, in the management of these insti- ls ' o tutions, it is respected and applied in the United States. If the same thing occurs there, it is equally respected here. And this is as it should 286 be. It is the best practical economy of the Christian hosts. Now, it has occurred in the Providence of God, that a notable series of dispensations has seemed to characterize extended portions of the relictions world in the United States, more or less for a hundred years, but especially during the present generation, which does not seem to be so well understood on this side of the Atlantic — dispensations of a somewhat novel character, powerfully affecting the public mind, exciting religious inquiry to an uncommon degree, issu- ing in the more rapid and multiplied conver- sion of sinners, extending the pale of the church, prompting extraorduiary religious efforts, and crownins: those efforts with ffreat success. And these dispensations claim and are believed, by the Christian communities, among which they have occurred, to have their origin in extraordi- nary effusions of the Holy Spirit. And although a different opinion has sometimes been formed and expressed, by professing Christians, and ministers even, who have either lived remote from the scenes, or have wanted opportunities of observation adequate to decide upon their character, or allowed themselves to be influenced 287 by prejudice — yet those Christians and tliose ministers, who have providentially been planted in the midst of these scenes, and who have been compelled to have to do them, ordinarily have but one mind, one impression, and that undoubt- inff, as to their beinoj the