H E L P S TO A LIFE OF HOLINESS AND USEFULNESS, OR, ( I .~ y REVIVAL MISCELLANIES: ELEVEN REVIVAL SERMONS, AND THOUGNTS ONl ENTIE SANCTIFICATION-RErIVAL PREACMNG-METHODS TO PROMOTE REVIVALS-EFFECTS OF REVIVAL EFFORTS - EVIVALS AND TIE TERRORS OF GOD-RETIVAL EXCITEMENTS-REVIVAL PRAYER iEETILNGS -DIFFICULTIES OF CONVERTS- TEMPTATION INFIDELITY- AFFLICTION-BACKSLIDING- PRAYER -MLNISTERIAL CONFLICTS, ETC. SELECTED FROM THE WORKS OF THE REV. JAMES CAUGHEY, THIS EMINENTLY SUCCESSFUL REVIVALIST. By REV. RALPH W. ALLEN AND REV. DANIEL WISE TWENTY-EIGHTII THOUSAND. BOSTON: FOR SALE BY JAMES P. MAGEE, AGENT, 5 C 0 R N II I L L. 1854. CONTAINING 'i Entered according to Act of Congress, in the year 1851, by DANIEL WISE AND R. W. ALLEI,N, In the Clerk's Office of the District Court of the District of Massachuset PRIsNTrED BY GED. C. RAND, 3 CORNHILL STEREOTYPED BY HIOBAIT & ROBBINS, NEW ENGLA.D TYPE AND S'TERIOTYPE FOUNDERY, BOSTON. p 3ugrriptIBU. TO EVERY FRIEND OF EVANGELICAL IIOLLQN AND OF SCRIPTURAL REVIVALS, THIS BOOK IS MOST AFFECTIONATELY INSCRIBED. BY THEIR SINCERE WEL-WISHERS, DANIEL WISE, RALPII W. ALLEN. I PIREFACE. TIIE large and rapid sale of the volume containing an account of Rev. James Caughey's extraordinary revival labors * having stamped it with the seal of public approbation, the testimonies of numerous and competent witnesses hav-. ing satisfied us that it has been made extensively useful, and many persons having expressed a strong desire to see some of those sermons in print which have been so remarkably blessed of God in the pulpit, we have thought fit to prepare and publish the present work, as a companion to the former. We publish it with an honest conviction that it will be a valuable addition to the spiritual literature of the church, and a means of leading many to seek a higher state of grace, and to engage in more intelligent and comprehensive efforts for the salvation of souls. The sermons which form the first part of this book were mostly taken down by British stenographers, as delivered in public. They give as fair a view of the character of Mr. Caughey's pulpit efforts as can be imparted in print. But no one can form any adequate conception of the effect of these dis * Over ten thousand copies were sold in about a year. The plates were then purchased by the book agents of the Methodist Episcopal Church South, by whom it is now published. I* -0 PREFACE. courses on a cong regation, who has not heard them, as, burning with intellectual and spiritual fervor, they fell from the lips of that devoted man of God. They are published, not as models either of form, style, or manner, for any man to imitate; -fr. Caughey cannot be copied; perhaps he ought not to be; he is unique in almost every respect; -but we offer them simply as specimens of that pulpit oratory which Gol has so wondrously blessed. Not that they are without merit as compositions. They do contain many fine, not to say sublime, passages. They are rich in illustration. They breathe with the fire of a soul in earnest. They possess the rare power of kindling the heart to feeling, and of arousing the reader to action. They cannot be read without profit. Similar remarks apply to his " Thoughts" on the manifold topics treated of in the second part of this book. They are not elegant; they are not always profound: they are abrupt; the unity of the chapters is not always preserved,- a fault growing out of the fact of their being written originally in!he form of familiar letters: but they are vigorous, practical, plain, distinguished for strong common sense, and animated, like his sermons, though not in the same degree, with life and feelimg. The soul of earnest thought is in them, and they will benefit every reflective and serious reader. DANIEL WISE. RALPHI W. ALLEN. VI CONTENTS. PART I. -REVIVAL SERMONS. I -THE STANDING DOUBT................ II.-THE OENIPOTENCE OF FAITH............... III.-PURIFICATION BY FAITH,.................. IV.-THE FEAR OF DEATH DESTROYED BY A SIGHT OF CHRIST,. V. -THE FULNESS DIWELLING IN JESUS CHRIST........ VI.-THE FEAR OF UNCONVERTED MIEN IN THE HOUR OF DEATH, VII.-QUENCHING THE SPIRIT................ VIII.-THE STRIVING OF THE SPIRIT............. IX. -THIE STING OF DEATH................. X.-A CALL TO DECISION................. XI.-AN INVITATION TO STRAITENED SOULS......... PART II. - MISCELLANIES. CHAPTER I. IS ENTIRE SANCTIFICATION A GRADUAL OR AN INSTANTANEOUS WORK. Three respects in which entire sanctification is gradual-what is entise purity 1 - instantaneous sanctification - state of those Methodists who are nut seeking holiness - on professing holiness - oppositions - quick vegetation in vwarm climates - dying to sin- Mr. Wesley - the doctrine argued from its conditions - faith described - Dr. Clark - Fletcher - scriptural proofs- why are not believers purified at once- entire sanctification sometimes given with justification- the author's experience- objections considered,....165 CHAPTER II. ENTIRE SANCTIFICATION A DISTINCT BLESSING. Methodist opinion - scriptural distinctions - regeneration - sanctification begun- the rising sun- sanctification may be received with justification - experience of believers generally - why not given at once - case of primitive believers considered- scriptural proofs - Richard Watson's opinion - argumentum ad hominem- various kinds of faith - Bartimeus - the leper - the diseased woman - poetical extracts - paucity of those who are entirely sanctified when justified- naked faith - extract from an eminent divine - instantaneous w -rk -an objection considered- conversion necessary to entire sancti felation,................................181 13 22 36 63 72 92 101 108 120 136 153 CONTENTS. CHAPTER III. ON REVIVAL PREACHING. Desires for revival -the army of Antichrist - piercing preaching the want of the church - apostolic preaching - an Irish Christian's opinion - the lazy soldier - the eloquent philosopher- a minister who wrote and talked about revivals....................................... 197 CIIAPTER IV. OF METHODS TO PROMOTE A REVIVAL. Do revivals always begin in the samne manner? - silent prayer - the secret prayer-meeting in the dark- the local preachers and a revival- the desponding minister and an unexpected revival - facts the materials of revival preaching - a just criticism - the medical lecturer -proving of principles insufficientrevival speculations- revival department of newspapers and their influence - the one conversion - divine glory -joy in heaven - united prayer - God's time to bless - the awakening - special services - importance of- Hannibal - Joash and the bundle of arrows- Gideon and his army- flowery preaching - effect of-its wickedness- striking to make the iron hot........ 218 CHAPTER V. IFECT OF REVIVAL EFFORTS ON LUKEWARM CHURCHES AND CHURCH-MEMBERS. I Unconverted professors - their number - false teaching - a striking comparison - sad death-beds - conversion of professors- causes which often lead such to change their church relation- opposition- small preaching - revival preaching and tender consciences - hypocrites - effect of revivals on dead churches - the two pastures - the complaint well answered - deserted congregations - a confession - unconverted ministers cannot be extensively useful - a curse,.................................... 236 CHAPTER VI. REVIVALS AND THE TERRORS OF GOD. Revival converts often terrified- yet converted- a question in point- facts - Lord Bacon- diverse operations of the Holy Spirit- terrible providencesrevival begun in a thunder-storm- faithfulness of the converts - glorious work of the Spirit in Montreal - extraordinary conversion - wonderful results - a doubt- God and the storms of ocean - an alarmed family seeking God- the cholera and revivals - revival converts endure well - Mr. Wesley's opinionHoly Spirit's care for his own work,...................... 248 CHAPTER VII. REVIVAL EXCITEMENTS. William Dawson and an objection to revival excitement - a dialogue- Elijah and the Carmelite - fear of the latter - his opinion of heavy rains - its past evils- Elijah's struggles -his disregard of the Carmelite - Elijah's servant - the Carmelite compares ancient and modern rains - unseasonable rains - destructive rains - the wheat and the chaff- the Carmelite's vexation - the shower falls - glorious results - quotation from HIorace - frequent preaching - Cato,.......................................261 VRI CONTENTS. CHAPTER VIII. OF CONFUSION IN REVIVAL PRAYER —EETINGS. The baronet's opinion of Rev. G. WVhitefield - his error corrected - a rtnvl is old Methodism revived -Mr. Wesley and scenes in revival meetings — the bandroom excitement - the surprised father - a Quaker's opinion - the select meeting - revival scene in Cork - the objector - blasting rocks - the townclerk of Ephesus - a royal boaster.................. 275 CHAPTEZ IX. THE LNQUIRER DIRECTED. The objections of an awakened sinner- the heart to be given as it is - helps lessness of sinners - poetical extract - offices of the Holy Spirit - tardy penitents reproved - a heart with inbred sin not fully comforted - ignorance of privileges illustrated- fruits of the Spirit- the gold coin- past experiencethe old man and the potato-akes - almanacs and their use - the sea-captain - the stake in the field - cry of the Spirit - extract from Dr. Paley - the pot of manna......................................................281 CHAPTER X. THE CONVERT UNDER TEMPTATION. The hue and cry - Pharaoh's brick-kilns - Satan's rage - temptation and evidence of escape - fear of backsliding - Christian armor - patience needful - gold - holiness - God's fidelity - promises - a hymn - ministry of angels - the martyr - safety of believers - how to meet Satan - Irish class-leader's illustration - a mediator - the martyr's joy - saying of Augustine- extract - effect of trial on our spiritual exercises - mental conflicts overruled - Samson and the lion - rough winds - Christ on the lake - a duty - the buoy - Christian security - varieties in Christian experience - heathen opinions -life a pilgrimage of blasts -fiery trials - mental trials - an experiment - Satan's chain - depths of Satan - views of personal history - Benjamin - Satan's skill -a tender conscience - a scrupulous conscience - King Josiah - Satan's devices - love and trials,......................290 CHAPTER XI. INSUFFICIENCY OF INFIDELITY. Aristoxenus -universal feeling - character of infidels- a sentiment- poetical extract - a dying infidel's confession - necessity of holiness an argument against infidelity - the spider - bold sinners - Nero - Julian - Grecian cowards- sudden death of an infidel- a poet's death-bed- the dying infidel's rebuke- a bad man's thoughts while drowning- two deaths- God's justice slow but potential-the sleigh-ride-test of principles-the way of infidels hard,........................................................310 CHAPTER XII. INFIDELITY AND FAITH CONTRASTED. Spiritual blindness - the ind philosopher - ridiculous position of infidels - foolish Harpaste - quotation - infidel folly - infidels are dupes - poetical e Ktra - death-bed oonfession,..................... 320 ,I CONTENTS. CHAPTER XIII. INFIDELS NOT SIiq,-RE. Writer's persuasion - two gentlemen and a countryman - - infidelity has no charm - infidel consciences hard - extract - old proverb - mariner's compass and iron mountain - causes that mislead infidels............ 324 CIIAPTER XIV. INFIDEL OBJECTIONS ANSWERED. English and American infidels alike - objections - the painter's broomstick -a lady's reply - the infidel no judge of sin's penalty -justice of eternal punishment - the ohild's rebuke - the Welsh peasant and the Socinian - leaving popular opinion-the foolish nurses,.....................327 CHAPTER XV. THE ANXIETY OF INFIDELS. The creed of infidels- why infidels love discussion - two things concerning infidelity - the farmer's doubt - grammar and dissensions - objection derived from lives of Christians- voices from the tomb- looking down on Christianscharacter of true Christians- the western travellers.......... 331 CHIIAPTER XVI. INFIDEL DEFENCES DEMOLISHIED. A great infidel want - infidel difficulties not offspring of intellectual greatness - one false principle - a supposition - a nation of infidels- infidelity has no moral principles - infidels are illiberal - an infidel's avowal - Bible and reason - a comparison - free-thinkers are free-doers - the highwayman's confession - the infidel fear - a statesman's reason for not propagating infidelity- Christian morality - a sophism - the two watchmen - an epitaph....... 337 CHAPTER XVII. ANNIHILATION. Relation between poor health and error-what is annihilation - idea of eternity difficult to be expelled from the mind-atheists- a predicament expressed by a poet - annihilation considered - not a small matter - a dilennmma - extract from the Sheffield bard................... 345 CHAPTER XVIII. THIE SOUL NOT MATERIAL. Argument from divine and angelic natures - a dilemma - summary - a writer's argument- thought not an element of miaer- a view of the creaticn - meaning of immaterial- why the word is used............ 34) x CONTENTS. CHAPTER XIX. THE MISERY OF BACKSLIDERS Mournful cadences - (id's declaration -cause of backsliding not a seeret - extract- Paul - condemnation spontaneous - quaint comparisons - what the heart was- a rebuking conscience - remorse of a dying sinner- remorse hard to suffer - sentiment of a Frenchman - word of encouragement - the prodigal's welcome - comment of old divine on Ezek. 18: 24 - the scrivener's regretthe night after the fall - extract from Milton -mental anguish- promises to penitent backsliders - God near to the penitent - a striking thought - why pardon is delayed- reflection on the past needful - an awful lesson- affecting incident - its application,................. 352 CHIAPTER XX. CHRIST A BACKSLIDER S SAVIOUR. Unbelief inventive -an objection -presence of sin - an aged Christian and the name of Jesus- thoughts of Christ - power of Jesus' name -the name of Christ omnipotent - names of Deity - a revival incident - a question - an invitation........................................365 CIIAPTER LXI. PAST SINS OF BACKSLIDERS. Dryden's sentiment - the law's demand - forgetfulness of sin not pardonrecollection of sin should not hinder from coming to Christ - the depth of Christ's mercy to be viewed - an illustration - when repentance is deep enough -- Satan's advantage -effect of looking to Christ............ 3 7 2 CHIIAPTER XXTTII TIrE BACKSLIDER MUST TAKE RIGHT VIEWS OF GOD. Hindrances to salvation not in God-faith precedes feeling-the Father must be honored - God's love for sinners equal to the love of Christ - God is reconciled by the death of Christ - faith- dishonoring views of the Father - fear a sequence of erroneous views - expulsive ideas - Socinian errors and their opposite extreme -Scripture views of the Father........... 377 CHAPTER XXIII. THE BACKSLIDER ENCC URAGED A change - imperfect peace - extract from Arbuthnot- conflict between light and unbelief-confidence and love -further thoughts on the relation of the Father to the atonement-abounding love of the Father-harmony in the Godhead- backsliders are welcome.................... 385 CHAPTER XXIV. THE BACKSLIDER RESTORED. Praise - great deliverance - humble gratitude demanded -. Satan frustrated oause for increased surprise - a snare of Satan........... 393 xi I CONTENTS. CHAPTER,XXV. OF PRAYER. Scripture prayer-language of prayer-the Ytkshire peasant-coarse prayers -sincerity -the reproof-sin -ardent prayer- Paulus nmiliussaying of a bishop - supplication - Cecil's illustration - Demosthenes and his client - lazy prayers - answers to prayers - God and prayer...... 397 CHAPTER XXVI. THE BELIEVER IN AFFLICTION. A mystery - a comparison - the father and his boy- ancient nobles - chas. toning and punishing-Saint Austin's saying-why God chastens-chasten. ing unpleasant - Christ in the garden - Moses - the spouse of Christ - results of affliction - Satan's masterpiece - counterfeits - St. Paul and St. James - good works- crosses and rewards.................................403 CHAPTER XXVII. HL-ITS TO MINISTERS. A call to preach - ministers assailants - Mr. Wesley's sentiments - ministerial improvement- how to lose revival zeal- a dangerous state- secularities pressed on ministers - pulpit talents - relation of prayer-meetings to the pulpit - pause in a revival- sin of a minister in a revival - ordinary effect of ministerial sin - comparisons - the rebuke - ministerial holiness- legal and evangelical preaching - Old Humphrey- Popilius........... 410 CHAPTER XXVIII. MINISTERIAL CONFLICTS. Cold manner - efforts in summer - revival labors - instruction gained in revivals-the closet and the pulpit-studying mind-human nature to be observed - a sad event- how to be qualified- on cultivating a revival spirit - the archbishop's choice - the greater honor - death-bed joy - a promise - Dr. Payson's joy - students for the ministry - what they should be - variety of gifts- the reapers -the Spartan mother- a mortifying failure -plague in Israel- the fair breeze improved - God's business- intervals between revivals - wicked men in the church- a revival - how it begun and went on- the inhabitants of the pole rejoicing to see the sun- strange movements of some .iuners- noble examples- dead and living fish- the pilot and the commander -God with us...........................421 xii REVIVAL MISCELLANIES. SERMON I. THE STANDING DOUBT. Rejoice evermore, pray without ceasing, in everything give thanks: for this is the will of God in Christ Jesus concerning you. - 1 THEs. 5: 16, 17, 18. Now, that is a religion worth having. It is the sum and sub. stance of all true religion. It is the religion of the Bible, the religion of Heaven. I again repeat, such a religion as my text describes is a religion worth having; and if a man has it, he will know it. Do you think it is possible for a man to rejoice evermore, pray without ceasing, and in everything give thanks, and not knowv it? The religion of the New Testament is the simplest thing in the world. It is as open as the day. It seems to say to me,- Read me, criticize me, embrace me, and I will make you happy: and if it makes you happy, will you not know it? You cannot, then, have religion, and not know it. Our text contains two ways, two glorious ways, by which the soul ascends to God, -prayer and gratitude. It contains three links of Christian experience,-joy, prayer, thanksgiving. They all depend one upon the other; you cannot destroy one without destroying the whole. If you stop praying, you will soon stop thanking; and if you stop thanking, you will soon stop rejoicing; cease to rejoice, and the voice of thanksgiving will bu hushed, and the spirit of prayer will droop and die. Then we say, " Rejoice evermore, pray without ceasing," &c. We will I. SHOW THAT IT IS THE PRIVILEGE OF THE CHRISTIAN TO REJOICE EVERMORE. II. STATE THE REASON WHY SO MLANY PROFESSORS DO NOT ATTAIN TO THIS HAPPY STATE. 2 REVIVAL.iSCELI, rES. First, the privilege. " Were we called upon to embody and delineate the spirit of the Gospel, we would not dip our pencil ir. the black die of melancholy, to paint a dark and dismal figure, with cloudy countenance and dismal brow, clothed in sable, ard heaving sighs, with a downcast look and a mournful step, as if the world were one wide burial-ground, and her pathway was continually among graves; and the only light that gleamed upon that path was the ghastly light that glimmered in a charnel-house; and the only sound that met her ear was the shriek of the death struggle, and the chant of the funeral dirge. No; I would dip my pencil in the loveliest hues of heaven, to paint a bright and beautiful spirit from the skies, with the love of God sparkling on her countenance, and the glory of God beaming on her brow; clothed with garments of light, and crowned with a wreath of amaranth; with a smile of such sweet serenity as would tell that all within was peace, - the peace of God; and an aspect of holy gladness caught from every sight of beauty and every sound of melody; with a buoyant step becoming a traveller to the skies, and an upward look raised rejoicingly to Him who is her hope and happiness, and to that heaven from which she came, and to which she is returning; walking amidst earth's snares with white robes unspotted by its defilements; or descending from her high and holy communings with God, to minister to man's welfare as heaven's ministering spirit of mercy; entering the abodes of misery, and making the broken heart to sing for joy; visiting the dwellings of rejoicing, and hallowing all their happiness with the smile of God." Religion is from heaven; she walks amidst the murky gloom of earth; she is the true philosopher's stone, converting everything to gold; she is described in our text as imparting perpetual joy, -" Rejoice evermore." If you want this perpetual joy, you must cultivate it, - you must keep breathing towards heaven aftei it. You, I say, must cultivate it; and, like everything else, it ~lql improve by prac. tice. There are within your reach thousands of considerations calculated to increase your joy- consideratics from within, without, the past, the present, the future, hell., earth, heaven, 14 THE STANDINO DI)OUBT. and one spot above all others - Calvary. Very few seem to understand this happy philosophy,- very few learn this blessed art; and, consequently, they are up one day and down another. Life with them is a checkered scene, full of lights and shadows; sadness, gloom, and despair, mingled with a few gleams of joy. Sorrow, however, extends its dark shadow over the greater pai-t of life, and the sunny spots are few and far between. For i long time this was my own experience; sometimes I was hap py, but the momentary joy I felt was followed by days of darkness and distress. But God has led me into a higher and happier state. My soul is very happy. 0, how constantly happy am I! I have proved it by sea and by land, in perils and in sunshine. I have been brought into circumstances where all human helps failed; and, when death has threatened, my soul has been happy. I have been wandering for some time a stranger in a strange land, but the joy of the Lord has been my strength; my strength in travelling, in laboring, in suffering; my strength in praying, in preaching; and, when the last mortal struggle shall come,- when death shall chill the current of life, - when my heart and flesh shall fail, I doubt not but even then the joy of the Lord shall be my strength. The joy of the Lord is a spring of happiness; rainbow-like, it shines brightest amidst the darkest gloom, and death itself will only make it celestial and immortal. You never glorify God by fretting away your little hour, and by murmuring at your lot. If a gentleman turns out his ser. vants thin, lean, meagre, shabbily dressed, and ill-favored, the people say, "Ah, they have a poor shop of it! We don't envy them their lot! Their looks tell what sort of a master they have." But, if he turns them out well clothed, with fine ruddy countenances, robust, strong, and healthy in appearance, "Ah!" say the people, "they have rare times; they do their master credit; it's worth while being a servant to such a master as that!" It is the happy Christian that honors his religion and his ('od. The world sees that he has happiness to which thev are strangers. " Rejoice in the Lord always, and again I say rejoice." Phil. 4: 4. "0 come, and let us sing unto the Lord; let us 15 REVIVAL MISCELLANIES. make a joyful noise to the Rock of our salvation." Ps. 95 1. "Make a joyful noise unto the Lord, all ye lands; serve the Lord with gladness, ari. come before his presence with singing," Ps. 9S: 4. "Be glad in the Lord and rejoice, ye righteous, and shout for joy all ye that are upright in heart." Ps. 33: 1. "Let the saints be joyful in glory, let them sing aloud upon their beds." Ps 149: 5. "Finally, my brethren, rejoice in the Lord." Phil. 3: 1.' Let the priests be clothed with righteousness, and shout aloud for joy." "Rejoice evermore." " Do you think," inquires one, "that all Christians have this joy?" I answer no; I never thought so. If you could follow many of them into the domestic circle,- into the scenes of business, -could you draw aside the veil and look at them there, would you hear expressions of joy breaking forth from their lips X No; you would hear grumbling - grumbling - grumbling at everything. If this gloomy, repining state of mind, in which multitudes of professing Christians indulge, were put into words,if what the heart says- for the heart often says to God what the lips would not for worlds utter; and, remember, God is always listening to the silent but most expressive language of the heart, -now, a believer's heart when repining, says to God (oh, may yours never speak it to him!) "God of all my blessings - God of my salvation! I believe that the disposal of all the events of my life is in thy hands, and that thou hast promised to make them all work together for my good; but still I am so dissatisfied with the manner in which thou art arranging those events, — there is so much undeserved harshness, unnecessary severity, in thy dealings with me,- that I wish either that thou wouldst alter thy mode of treatment, or that the guardianship were taken out of thy hands." Is not this the appalling language of a repining heart? Ought he ever to read it in your heart, believer, who for your everlasting happiness has drained the life-blood of his own? Think, then, how it must wound him to look into your heart, and see that, after all he has done, all he has suffered for you, he has failed to win for himself your acquiescence, your confidence, your supreme affection! Well, whatever be the course you pursue, here 16 THE STANDING DOUBT. is God's will about you, - "Rejoice evermore, pray without ceasing, ill eveiything give thanks: for this is the will of God in Christ Jesus concerning you." Here is the will, signed, sealed, and delivered over to you. "Rejoice evernore." This is the will of God concerning you,-but when? When you come up to heaven? No; I answer, now! It is God's will this moment concerning you; and he now holds down to you a bunch of grapes -a bunch with three as fine grapes as ever grew in any part of the sunny world. He bids you gather them and eat. He places them near - within your reach. He offers them freely. He bids you gather, and eat, and live forever! -continued joy, unceasing prayer, perpetual thanksgiv img. Get this joy; it will be to you what the wings are to the bird. The bird does not feel his wings; they carry themselves and him too. The ship does not feel the weight of the sails; the sails carry themselves, and waft on the vessel too. The joy ot the Lord, as a heavenly breeze, will waft you onward. God sayi to you, "Come, and I will show yotr the length and the breadthi of Immanuel's land." The church of Christ is rising to a better understanding of her privileges. I have been, within the last few years, travelling many thousands of miles, and I have been astonished to see what multitudes of people, in different places around this planet, are gathering to the Great Messiah. The Lord hasten the time when all shall know hinm! II.- State the reason why so many professors do not attain to this happy state of experience. First. Many professors in the Christian church have never been born again. This is a fact as true as it is painful. Conscience lifts up its warning voice; the Spirit flashes conviction across their'minds; or, under some alarming providence or Holy Ghost sermon, they become alarmed,- convinced of sin, - and, under the influence of these feelings, they connect themselves with the people of God, and suppose that all is right. They are de. ceived, and they deceive others.'Tis true there is a great change in them, a change pervading their whole conduct.'Tis true there is stillness, but it is the stillness of death; there is peace, but it is the peace of the tomb. The circle of ceremonies 2~ 17 REVIVAL MISCELLANIEC. is filled up, ]ut you never hear them say, "0, how I loved the dcoset! All hail, sacred hour of devotion!" Were you to listen ever so attentively, you would never hear them exclaiming, "0, precious Sabbath! how calm, how sacred, how holy, thy hands! how my soul revels in thy hallowed exercises! When wilt thou arrive?" No; their religion is a religion of fear, and all the hopes they have of heaven are based on their fancied freedom from evil - on reformation - on profession. They are proof against every argument, and every appeal: their profession acts like a lightning conductor. See! see! that old thatched house there in the distance. Look closely at it, and you will see a little black rod running up along the side of it, from the bottom to the very top, and extending itself above the chimney. It is a lightning conductor; it attracts and leads off the burning element. Ah! your profession has many a time acted like the lightning conductor. When God's servants, under the influence of the Holy Ghost, have made the lightnings of divine truth flash upon you that would have demolished your refuge of lies, discovered to you your guilty state, and have led you to the blood of Christ, up went your lightning conductor, and every impression was evaded. You know nothing of deep, solid, spiritual joy; you cannot rejoice evermore; and one reason is, you have never been born again; and, until this is the case, you mnay as well. try to unite fire and water, heaven and hell, as try to rejoice evermore. Bring together wind and water, and you will have a storm; brinn into contact fire and water, and you will have a commotion; bring the holy principles of Christianity and an unholy heart, and you will hav.e a commotion, a storm, a tempest; they cannot agree, they cannot harmonize; either you must change the religion or change the heart - they cannot unite. I tell you, you may as well try to make the poles meet, stop the winds in their course, roll back the tide, or pluck the sun from the heavens, as perpetually to rejoice without the new birth. " Marvel not that I say unto you, ye nmust be born again. 2. Another reason why so many professors do not rejoice evermore is, they have a STANDING 0)OUBT of their acceptance with is THE STANDING DOUBT. God -a doubt as to whether they are born again; and there fore they cannot rejoice evermore. Now, that is a bit of real mental philosophy. "What do you mean," says one, "by a standing doubt?" I mean that the doubt has something to stand upon; that is, you cannot tell the time and place of your conversion. "Yes," says one, "I can tell the very time and place where God pardoned my sins, but I cannot rejoice ever more." Ah! I know what you are; you are a backslider! The devil could tell you that he was once in heaven - once a son of the morning - once an archangel in glory; that he once sung sweetly amidst the bowers of Eden; that he once raised the high hallelujahs of heaven; but what of that? he is a devil now. And what is it that you can tell the time, place, and circum stances of your conversion; -you are a backslider now! A STANDING DOUBT! When did you get converted? Ill what year of our Lord was it? In what month? On what day was it? In what place? Inwhat town did it happen? You know the place of your natural birth. You could point out the place, town, room, hour, and perhaps the very minute; and probably you keep an anniversary of your birth-day. O! I love to see families do that; I love to hear the voice of joy and melody in their tabernacles, while they commemorate the birth-day of one of the happy group. You do this, but then you have no spirit ual birth-day anniversary. But, sir," says one, "is that essential to religion?" I answer,-Why-no, no, not essential like repentance and faith; but very desirable. I have carefully examined this point; I have had an opportunity of conversing with some thousands on the state of their experience; and I am prepared to affirm, that in ninety-nine cases out of a hundred where they could not tell the time and place of their spiritual birth, I have found them in a very uncertain and doubtful state of experience. While I was dining, the other day, at a friend's house, the wife and children were all looking cheerful and happy, the husband very depressed and melancholy; presently he looked at me and said, "0, sir! I don't know what to make of this preaching! you have completely shD,; me up in a corner, and you only just left 19 REVIVAL MISCELLANIES. me one little loophole to creep out at." Whatever may be the depressions produced in minds by this kind of preaching, such is the fact, -just about one out of a hundred! I hold that the work of conversion is so momentous, that no man can pass through it, and not knew it. The Bible speaks of it as a passing from darkness to light; from the devil to Christ; from bondage to liberty; from death to life! You cannot drink the wormwood and the gall, you cannot cry for mercy, you cannot experience the new creation, - you cannot pass through all these asleep. Is there a sailor here? I believe there is. Do you remember when your vessel dashed upon a rock, and became a wreck? Plunged in the boiling deep, you struggled through the foaming waves, and reached that rock. There you sat down, drenched, chilled, exhausted; you expected to perish. A vessel hove in sight; you waved your handkerchief; one of the crew saw you; the boat was lowered; the rope was thrown out to you; you tied it round your waist, and sprang into the sea; you were drawn out and saved. Can you forget that deliverance? No, - never! never! While memory holds its seat, it will be engraven there. And, I ask the professor, can you forget when you were pardoned? when you were saved from hell? when you obtained a title to heaven? when you underwent the change that determines your destiny? But, ah! you cannot recollect the time and place of that great event. There is still that standing, doubt; like Aaron's rod, it swallows up everything. Like Pharaoh's seven lean kine, it devours all; it follows you like your shadow. You retire to your closet to hold communion with God; you confess your failing; you look at the great blessings of salvation; your soul kindles with strong desire; you ask God to bestow these blessings upon you; but up comes the standing doubt. You come to the house of God; you hear the messenger of heaven opening up the great privileges of the saints; you see how infinitely superior they are to aught that earth can bestow; and you would rejoice, - but there's that standing doubt. Then you think of heaven- of that better land- of the society of the blessed - of the employment of the redeemed - of the visions of God 20 THE STANDING DOUBT. of the eternity of glory- of the fadeless crowns: you would bless God for the prospect, and "break out into a song," but up comes the standing doubt,- perhaps I am not a Christianii; if not, thl heaven is not mine. You think of hell, the fire, the gnawing worm, the burning wrath of God, the society of devils, the cry of despair, the shrieks of the lost, the howlings of the damned, the eternity of death, the universal wail, the groans of boundless woe awakening, echoing, rolling around the world of death. "But, ah!" say you, "I am a professor I am a Christian; I shall be saved from that hell." But up comes the standing doubt, "Perhaps I am; I think I am; I trust I am; but I don't know." Well, then,'t is only " Perhaps I shall es cape it; I think I shall escape it; I trust I shall escape it; but I don't know." Ah! there's the standing doubt! You can not rejoice evermore. Get this matter settled; get it settled at once. End this controversy with Heaven. Fly, fly to the blood- the bloodthe blood of the Lamb. I tell you, if you take not care, this standing doubt will get you into hell, after all. Now, you are pardoned, or you are not pardoned; you are condemned, or you are justified. If there was a world where there was neither a God nor a Devil, neither sin nor holiness, -if there was some middle state, some border land, where you would be asked no questions about your conduct, -where there would be no open books, no judgment day, - then you might have gone on with this standing doubt. But there is no border land. There is, however, a judgment day. There are books to be opened. There is a Judge -anomniscientJudge. And it's all neai at hand. O! will you get this standing doubt removed? Wil you get this great question set at rest? 21 SERMON II. THE OMNIPOTENCE OF FAITH. Therefore, I say into yot. what things soever ye desire when ye pray, telieve that ye receive them, and ye sha.l have them.- MARK 11: 24. : THE congregation will recollect that these words were spoken by the Saviour, as he was passing from the Mount of Olives to Jerusalem. By the wayside he saw a fig-tree which looked beautiful, and doubtless gave signs of fruit upon it; and, being hungry, he looked up among the leaves for fruit, but there was none; and he said, "No man eat fruit of thee henceforth for ever." He killed the tree, but taught a great doctrine. The next morning, as Christ and his disciples were passing by, Peter remembered that the tree had been cursed; he looked at it, and said, "Master, it is withered," withered from top to bottom, dried up from the roots, cursed. Jesus said unto them, "Have faith in God; for verily I say unto you, that whosoever shall say unto this mountain, be thou removed, and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatso ever he saith. Therefore, I say unto you, what things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." I should like to say to this audience, that whenever our Saviour said, "Verily, verily," he was about to deliver some very important truth. He was now teaching the omnipotence of faith. In Manchester, within the last few days, many things have been said about sadden conversion. An old lady said to me, "Why, Mr. C., I hear that you are converting them by scores, and bv hundreds. I don't unders.3tand this sudden conversion." I answer, there it no such a thing in the Scripture as gradual THE O0INIPOTENCE OF FAITH. conversion, or gradual purity; there must be a last moment when sin exists, and a first moment when it does not; and this nmust takle place in time, for one moment after death would be too late, unless we believe in purgatory. Pardon and purity are doctrines clearly taught in the Bible; and, in the very nature of things, they must be sudden in theirattainment. Our text is the great polar star of our salvation. You will remember it is re corded in the life of Napoleon, when he was contemplating the Rassian campaign, his uncle, Cardinal Fesch, endeavored to dis suade him from it. Napoleon's words are these: "Am I to 'lUame because the great degree of power I have already attained forces nme to assume the dictatorship of the world? My destin is not yet accomplished; my present situation is but a sketch of the picture which I must finish. There must be one universal European code - one court of appeal. The same money, the same weights and measures, the same laws, must have currency throughout Europe. I must make one nation out of all the European states, and Paris must be the capital of the world." His uncle remonstrated with him, and conjured him not to tempt Providence - not to defy Heaven and earth, the wrath of man and the fury of the elements; at the same time, he also expressed hlis fear that he would sink under the difficulties. The only answer which Napoleon gave was in keeping with his character. He led the cardinal to the window, and opening the casement, he pointed upward, and asked him "If he saw yonder star? " " No, sire," answered the astonished cardinal. "But I see it," answered Napoleon. We point you to our text as the great polar star of faith, the great charter for believing, -containing az principle on which slumbers Omnipotence, - as the medium that links man to the throne of the Great Eternal, connecting man with God. Archimedes, when he discovered the power of the lever, said, "If you can find me a fulcrum to rest my lever upon, I can move the world." "W\hat is a fulcrum? " says one. I answer, a point or centre on which a lever turns. "And what is a lever?" I answer, a bar, or mechanical power by which great weights are moved. 23 REVIVAL MISCELLANIES. Our text is the fulcrum- faith is the lever; and with it we can move two worlds at once, and hell into the bargain. "What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." Before we discuss this subject, we want to ask a few questions. There are, perhaps, persons here belonging to other denomina tions. You may be Calvinists, and as good, I hope, as any of us. You may, however, differ from me on doctrinal points; and, to do you good, I should have to argue with you half an hour, and then perhaps leave you as I found you. Well, I leave all controversy with the pastors; but I want to beg just two zings of yu. First, go with me as'ar as you can; and the econd is, get all the good you can. There are also some backsliders here. Are you willing to come back? "Yes," says one, "I am, I am; for I have had a miserable life of it." And you who are seeking pardon, I want to ask you a ques tion. "Pardon!" says one; "why, my heart is as hard as a flint." Well, if God shall convert your soul before I leave this place, will you meet me in the school-room at the close of this service to let me know it? Will you do it? Well, I believe you will. And you who are seeking the witness of the Spirit and purity of heart. If God shall purify your heart before I leave this place, will you meet me at the close of this service and let me know it? You will all do it, will you? Well, I will trust to your honor. Says one, "Then you are expecting souls to be saved before you leave the pulpit, are you?" I am, I am ex pecting it; and heaven expects it, and hell expects it. I believe we shall have souls saved ere I leave this place. Lord, help! Holy Ghost, help! "What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." Is THERE ANY DIFFERENCE BETWEEN FAITH AND BELIEV ING? I answer, yes; just as much as between water at rest and water in motion - wind at rest and wind in motion. Believing 24 THE O(MNiPOTI'.NCE OF FAITH. is the a)plicatioiI of faith to some truth. Believi:.g is faith in motion. There may be ever so much faith, and no believing. It is not enough that there be a general conviction that God is true; that the Bible is a revelation from him; that the invisible things of which the Bible speaks are realities there may be all this, and yet no salvation. God has given us his testimony that Jesus Christ died a sacrifice for the sins of every man, and consquently for me. Faith, then, is putting confidence in God's testimony; it is to be understood in a plain, common-sense way. The Bible was written for the people- the common peoplethe mass; and if God has not meant the word faith to be understood in a common-sense way, he would have prefaced the Bit with a dictionary, and have explained the nature of believing but, as there is tlo such an explanation given, we infer that we are to understand it just as it is understood in ordinary language among men. As to the mystery of faith, there is no mystery about it. Just put confidence in God as you would in a friend. Unbelief is the great sin of the age- the sin that shuts up heaven- the plague-spot of eternal death on the soul - the sinner's mittirnts to hell written in his heart- the sin that damns the soul. On the other hand, faith opens the hand of God, secures salvation, conquers hell, and places the soul on the throne of God. Believing, then, is faith in motion - faith laying hold on the testimony of God. II. Is FAITH TIlHE GIFT OF GOD? I There is a great deal of controversy in the world on this question - in America, in England, and especially in Scotland. Is faith the gift of God, or is it not? I answer, everythi(ng that is good in man is from God; and everything that is bad in him is from the devil, and himself. I am exceedingly jealous of everythling that seems to rob God ot a particle of the glory of a sinner's salvation. Bult in what sense is faith the gitt of God? 1 answer, believing is the gift of the God of grace just in the same sense as breathing, wallking(r, eating, hearing, seeing, are the gifts of the God of nature. It is plain to every man's common sense, that while the power to perfqrmn these acts is from God. 3 25 REVI~A t MISCELLANIES. the acts themselves are purely his own. At God does not breathe, walk, eat, hear, see for us, neither does he relieve for us. God has given man a capacity to believe; viz., a mind to weigh evidence, and to receive truth when supported by evidence. He has given the object of faith; viz., the Lord Jesus Chr:st, which is like a great sun risen upon our world. We infer, then, as God has given the capacity, the evidence, the object, and as he has laid the responsibility on man; as the sentence of the last judgment turns on this point; as salvation or damnation is suspended on believing or non-believing, the act of faith must be possible - must be a man's own. 0, how im _ rtant it is that you understand what is God's part, and what your part, in this matter! - that you should see the folly of indulging in unbelief, under the delusion that God has not given you faith! How many on this vital point have been deceived' How many of the slain has the grave closed over! How many, Is they rushed into eternity, and as the gleams of immortal light flashed upon them, and dispelled the delusions that ruined them, uttered a death-hmvl, went down damned, and more than blood was shed! What could God have done, to enable you to believe, that he has not done? If all things be ready, then, why tarry? Why wait? Believe and be saved. "What things soever ye desire when ye pray, believe that ye receive them. and ye shall have them." III. How CAN YOU ACCOUNT FOR IT THAT THERE IS IN SOME A GREATER APTNESS TO BELIEVE THAN IN OTIIERS? Some account for it on the ground of constitutional differences. I don't believe a word of it; I don't believe that one mnan is born with greater constitutional tendency to believe than another. Others account for it on the ground of divine partiality. I answer, there is no partiality in God, except such as you malie yourselves. God is partial to them that believe his word; hence it is written, " He that believeth shall be saved." We may, in some measure, account for this inaptness to believe, on the ground of the pride of intellect. " O! " says one, I am not like one of the simple herd of mankind, wh) can re THE OMNIPOTENCE OF FAITh. ceive for truth every silly notion announced to them. I must have evidence -good sound argument; I must be convinced before 1 can believe." "Well," you say, "do you despise me for that?" No; 1 honor a thinking man; but you pride yourself above the com. mon mass, and you will not come down to re(;eive God's plain, sinple testimony. God says, "What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them," and you refuse to believe this testimony. " Well," says another, "some have a weak faith, and some a strong faith; how do you account for that? " I answer, the one has an exercised faith, and the other a non-exercised faith, and that is the reason why there is a greater aptness to believe in one than in another. Look yonder at that blacksmith, wield ing the heavy hammer from hour to hour, and that without any injury or inconvenience. Were you to labor with that hammer for one half an hour, you would be so stiff, the next morning, that you would scarcely be able to lift your hand to your head; but the blacksmith is up and at it, the next morning, as lively as ever; exercise has made the difference. Take another illustration. Suppose a mother to bandage her son till it is thirteen years old, beginning at his feet, bandaging him up clean to his chin, like an Egyptian mummy. At the age of thirteen, she removes the bandage, and says, "Now, my son, run forth and play with other children." Why, it cannot move; its joints are stiff; it is a complete cripple. Ah, some of you have been in bandages all your life; you are spiritual cripples. Glory be to God, if you will but believe, he will set your joints all right, and put strength in your limbs. "What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." What does another mother do with her weakly child? Why, she sets him on his feet, and holds out one finger to him, and says, "Now, my dear, try." Down he tumbles. She sets him up again.-" Come, come, my son; try, try again." (Ah, you see he is very weakly yet!) He tries again, and down he goes. " Come, come, my son; try once more. There, now, - that's better' Soon he reaches from chair to chair; and, if you don't 27 REVIVAL MISCELLANIES. take care of imiin he is out of doors among the wheels. That mother knows the philosophy of getting strength. He gets strength. "What things soever ye desire when ye pray, believe that ye retdeive them, and ye shall have them." IV. ARE THE OBJECTS OF FAITH LIMITED? Can I believe for what I like, and have it? I answer, no; on temporal matters you must put in an 2if. I was coming, the other day, from Ireland, in a steamer; I generally suffer dreadfully froin sea-sickness. I therefore asked the Lord to let us have a calm sea; yet I did not know but that many ships might be lying outside the port loaded with corn, and would want a wind to blow them up to give food to the starving people, and I would not ha e the people perish to save me from sickness; therefore, I had to put in an if. Still, I believe we may get the full assurance of faith even for temporal matters. That mother may, for the safety of her son; that wife, for the deliverance of her husband. There's an instance in the life of Luther of the assurance of faith in prayer. Miconius was ill with a swelling in his throat, given up by the medical men, and appeared to be on the borders of death. Luther prayed for him, and said, " Lord, Miconius is necessary to thy church; thy work cannot go on without him." He felt he had hold of God, and he said, " Miconius shall not die, but live." Intimation of the confidence of Luther for Miconius was sent to the latter, and he wus so excited that the swelling burst, and his life was spared. In a German work there is a circumstance recorded of a mother who was lying on what seemed to be the bed of death. Her little daughter, about five years of age, was heard to pray, 0, dear Lord Jesus, make my mother better!" The little child was heard to repeat to herself, " Yes, I will make your mother better." Sorme would call this the child's superstition, but I call it her faith. The mother recovered. There was once a man who had a cat er in his eyes, and his eyes were being eaten out with the disease. This poor man cried to the Lord, and said, "0 Lord, wilt thou let the cancer eat out mine eyes? Thou wilt not, Lord; thou wilt put greater honor on tby servant 29 THE OMNIPOTENCE OF FAITIIH. than that;" and, to the astonishment of medical men, his eyes were spared. And, if we walk closely with God, we shall often get the full assurance of faith even for temporal blessings. But, in reference to justification and holiness, we may pray with unlimited faith. "Be it unto thee according to thy faith," is the law of the kingdom. The kingdom of his grace is thrown open to you, and a voice from the throne says, "Be it unto thee even as thou wilt." The veracity of God, the blood of Christ, yew, every attribute of the Deity, every person in the Godhead, arc pledged to the fulfilment of this promise. If you abandon sin, give up yourselves to him, trust in the blood of his Son, he wvill save you; nay, he doth save you. There must be no ifs here, no peradventures. Let there be an uncompromising, unreserved trust in the blood of Christ; and if the Bible be a revelation from Heaven, if there be a covenant of mercy, if there be virtue in the blood of Christ, power in the Holy Ghost, truth in God, you will be saved. "What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." V. How CAN WVE RECONCILE TIlE PHRASEOLOGY OF THE TFXT, AND BELIEVE THAT WE HAVE IN THE PRESENT WHAT IS $POI EN OF IN THE FUTURE TENSE? I was greatly perplexed on this point till, one day, I happened to be in company with two ministers: one was a Methodist, and the other a Baptist brother. The Methodist said to his Baptist brother, "I have been thinking much about that text,'What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them.' I think there must be some mistake about the translation. Have you a Greek Testament? " A good old Greek Testament was reached down: the Greek lexicon and grammar were also produced, to examine the root and the tense of the verb. The words II,gev~TE (believe), and lofyqav,etE (receive), were carefully examined. The Baptist brother fixed his finger on the words, and said, "It must be in the first future." "No," said the Methodist " see, ~gvsr the first future, has a different termination." "Then," said he 3* 29 REVIVAL MISCEJ LANIES. " it must be in the first Aorist." " No, brother: see, EnTg,;,t,aTe, the first Aorist, has a prefix to it; therefore it cannot be that." The Baptist brother said, " I see I must give it up. The words are rightly translated." He remembered it was written (Isa. 45: 24), "And it shall come to pass, that before they call I will answer, and while they are yet speaking I will hear." And had not Charles Wesley an eye to this passage when he penned that hymn, "I take the blessing from above, And wonder at thy boundless love"? The Greek scholar can examine for himself; and though he may have all the knowledge of an archangel, I defy him to say that the passage is wrongly translated. It is, then, "What things soever ye desire, believe that ye receive them, and ye shall have them." Then you are not to believe that it was done some time ago,- not that he will do it at some future period; but believe that he doth it now. VI. WHAT PREPARATION MUST A MAN HAVE, IN ORDER TO BELIEVE? "What do you mean," says one, "by a preparation?" I answer, I mean, how many tears a man must shed, -how deep must be his conviction, - how soft must be his heart, - what amount of godly sorrow must he feel, -how long must he remain in a state of repentance? I have read this blessed Bible through on my knees,- every word of it, -and I find no standard iii it; God has set up none. There is not a word said about how many tears a man must shed, how soft or hard the heart must be; nothing of the kind: and, as God has set up no standard, I'll be the last man in the world to make one. I believe there are far too many creeds and standards floating about the Chlristian church already. No; there is no spiritual barometer or thermometer; and I am glad of it, for it would greatly perplex a minister, and it would also greatly distress penitent souls. S mne persons could not shed a tear, if you gave them the world, still the heart may bleed, while the eyes are dry. Glory be to 30 THE OMNIPOTENCE OF FAITH. God, he has put the power in believing - purifying their hearts by fait. It is nowhere said, purifying them by tears, by feel ings, by soft hearts or hard ones, by deep convictions or shallow 3nes. He has, however, sa'd, "What things soever ye desire when y pray, believe that re receive themn, and ye shall have them." O! it.s by faith, by confidence in God. And this raethod will meet all cases-the case of the farmer, of the doc *or, of the lawyer, of the president of the college, of the servant, )f the master, of the subject, of the sovereign, of the little child, of the venerable sage, of the man of A B C, of the philosopher, yes, of all grades of mind, from the first dawn of reason up to intellectual noon. "You do not mean to say," says one, " that no preparation is necessary?" I answer, no, I do not; for where sin is indulged, God will never save. Sin must be given up. Many of the Methodists are holding on to sin - indulging in things that grieve the Holy Spirit. They are holding the truth in unrighteousness; but, thank God, other denominations are awakening up to these great doctrines - some of the Calvinists are. Sonle of the Calvinist ministers came to one of our meetings, the other day, and said, " Sir, we are come to get our hearts cleansed from sin." The Calvinists may not have all the clearness on these great doctrines the Methodists have; but God will purify their hearts by faith. The Methodists have clear scriptural views of these great doctrines; but I tell you, you are holding on to things that will damn you; God would as soon sanctify the devil as sanctify you. I know what I say; I speak advisedly. "Lift up holy hands without wrath and doubting." Lift them up to show that there is no iniquity in them. You may leave the chape,l as soon as you like, or, if you have patience to tarry, you niay; but I tell you it is of no use; God will never purify your heL its till you give up the sins to which you are clinging. See that poor fellow wandering on through the wilderness; the night is dark; he stumb as, and falls into some deep, dark pit; he sets up a cry for help his cry breaks on the stillness of night, and is heard echoing on through the wilderness. See those three, men passing on, now, as the moon just glimmers through the 31 REVIVAL MISCELLANIES. cloud; -see! see! they are standing listening; they hIave heard that cry for help; - now they are making way to that spot whence the sound proceeds; one of them is standing on the edge of that deep pit; he listens, and the cry is heard again. "Who is down there?" "0, sir, I have fallen into this dreadful place; my feet are stuck in the mire!" ' Be of good courage, my friend; there are two strong fellows hare, besides myself; we'11 soon have you up." Now the rope is being let down. " There, take hold of that rope, man; take fast hold; now give a strong pull." Up comes the rope: the man in the pit has let it slip. "Why, what's the matter, down there? Come, come; now take a firmer hold. Now, comrades, give another pull." Up comes the rope again. "Why, man, you must surely have something in your hands." "I have a few things, sir, that I should like to bring up with me, down here." "Come, cast them away, and take hold of the rope, and not trifle in this way!" Now he casts the things out of one of his hands, and they try again; but up comes the rope again. "I tell you, man, if you don't cast away those things and take hold, we will leave you to your fate." Now he casts them all away, and takes firmin hold, and up he comes! And you must renounce sin. If you indulge iniquity in your heart, you may cry till doomsday, and God will not hear your prayer. "What preparation is necessary?" I ask, do you want pardon or purity? "What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." Here, then, you see the preparation necessary. 1st, desire; 2nd, prayer; 3d, faith. 1. Desire.- If your desires be sincere, you will put away every evil; you will sacrifice every idol, though it may be dear as a right hand, or precious as a right eye. Desires, says an old writer, are the sails of the mind. What is it that hurries the poor drunkard to the drunkard's grave, with a velocity swift an 32 THE OMNIPOTENCE OF FAITH. time? Why, desire; deep, intense, burning desire; desire hardly surpassed by the damned, as they thirst for the cooling stream. WVhat is it that hurries on the thief to plunder his neighbor, to sta'.p his own character with infamy, and endanger his life? Why, desire for wealth not his own. What is it that works up mar to a point, when he can commit a crime, the recollection of which chills his blood, - a crime that brands him with the foul deed of murder? Why, desire. "If you desire salvation, then," says Wesley, "look for it every day, every hour, every moment." Why not this hour, this moment? Certainly, you may look for it now, if you believe it is to be obtained by faith. And by this token you may surely know whether you seek it by faith or by works. If by works, you want something to be done first. You think you must do thus or thus. Then you are seeking it by works unto this day. If you seek it by faith, and just as you are, then expect it now. It is of importance to observe, that there is an inseparable connection between these three points: expect it by faith, expect it as you are, and expect it now. To deny one of them, is to deny all of them; to allow one of them, is to allow them all. Do you believe we are sanctified by faith? Be true to your principle, and look for the blessing just as you are, neither better nor worse, as a poor sinner that has still nothing to plead, but Christ died. John Fletcher says, "Come to a naked pronlise by a naked faith." I mean by naked faith, faith stripped of feeling, with a soft heart, or a hard heart; just such a heart as you have now. If you are seeking to weep more, to get a softer heart, before you come to Christ, then you, until now, are seeking salvation by works. You see the condition God requires,desire, prayer, faith. Desires are the sails of the mnind. Have you your sails up? Yes, some of you have. 0, my deal brother, you are on the very edge of the fountain. Said the poor woman, " If I can but touch the hem of his garment, I shall be made whole." The crowd presses around him. " I am weak with the loss of blood; I fear I shall never reach him; I shall die in the attempt. Well, if I tarry here, I die; I can but die. I viill rake the attempt." Borne this way and that way, by 33 REVIVAL MISCELLANIES. the waves of the people, now she is being borne nearer and nearer.' If I can but touch the hem of his garment!" Now, trembling, pale, agitated, she stretches out her hand, and touches, and is male whole. Now, sinner, Christ is in the crowd; he is nigh thee; he is passing by thee; touch him, touch him, and live! In Ameriba, some years ago, there was an old gentleman who had constructed an electrifying machine. The students from one of the -olleges went to his house to see this wonderful machine. He began to wind round, and round, and round, till th e machine was charged with the electric fluid. "Now, my lads," said he, "take hold of each other's hands; now you that stand before there, touch that brass ball." He touched, and sudden as lightning, the shock was felt through the whole group. And if ever this promise was charged with electrifying, galvanizing, saving power, it is now. " What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." See! see that vessel leaving the port of Liverpool. (Now, don't laugh at my seafaring language.) "Ship ahoy! whither bound?" "New York, sir." "New York! when do you expect to get there, captain?" "Good vessel, sir; fair wind; I expect a short voyage." "Why, man, you have not a rag of sail up; I'll tell you where you'11ll get, if you don't take care; you'11 get to the bottom." Now, here comes another vessel. "Ship ahoy! whither bound?" "New York, sir." "New Y ork! when do you expect to arrive there, captain?" "Look aloft, sir; the compass stands direct to a point; fair wind an d a fine breeze!" How finely she's rigged - mainsail, top. sail, top-gallant sail! See, how she bounds on before the breeze! The desires are the sails of the mind. Have you got your sails up? Ye s, yes, bless God! I see many of you have, -many of yo u in t he gallery there, and mar 7 of you below there, have your sas s up. Come, " Blow, breezes, blow a gale of grace." Now let all get down before the Lord; all of you in the gallery there, and all of you below. Now, "what things soever 34 THE OMNIPOTENCE OF FAITH. ye desire when ye pray, believe that ye receive them, and ye shall have them." It is not' a cold, lifeless trust, but a good, bold, hearty venture on Christ. I cannot doubt the truth of my Lord; I can as soon doubt his divinity as his truth; I can as soon doubt his Godhead as his veracity. "What preparation,"' sa ys one, "is necessary?' "What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." God cannot lie. I will die rather than doubt my God. God is not a man, that he should lie. The devil does not care a rush for a Christian believing that God is able, willing, wait ing, and anxious to sanctify the soul. Nor does he care for him believing that God will do it some time. No; it is faith in the present tense that the devil dreads, - believing that God does just now do it. This simply and fully taking God at his word is the great spell. Come, my dear brother! come, my dear sister. don't be afraid to step into the sea to Jesus, as Peter did. Hark! he bids you meet him. Now step (so to speak) on the naked promise, and the Spirit and the blood will fully cleanse. If ever my God was here, he is here now. Touch the promise - touch the hem of his garment! I know some of you are touching. He is saving some of you; I know my God is saving some of you. Let your inmost soul cry out "'T is done: thou dost this moment save; With full salvation bless! Redemption through thy blood I have, And spotless love and peace." " What things soever ye desire when ye pray believe that ye receive them, and ye shall have them." 25 SERMON IIf. PURIFICATION BY FAITH. "And put no dirfference between us and them, purifying their hearts by faith."AcTo 15: 9. JE.sUs says, " Blessed are the pure in heart, for they shall see God." And Peter says, "Put no difference between us and them, purifying their hearts by faith." The distinction between these two statements is this: Jesus tells you the blessedness of such a state, and Peter tells you how you may obtain it- "putting no difference between us and them, purifying their hearts by faith." When I enter a place for a short time, I often meet with a great many inquiries about this doctrine of purity; indeed, the number of cases have been so numerous, I have been obliged to refuse attention to some; but, that I may atone for this seeming want of courtesy, I will on this occasion put my sermon in the shape of question and answer. I will endeavor to be conversational and simple, that all may understand. Before I proceed, I want to ask a question or two. Now, if God shall set you at liberty, give you the direct witness of the Spirit, or purify your hearts, while I am preaching, or before 1 leave this place, will you meet me at the close of this service in the vestry of this chapel, to let me know it? It does so comfort this poor heart of mine to know that my God is setting his seal to the work. My God is in this place; he is here; I feel him blessing this poor little heart; my soul is very happy. I believe we shall have many hearts purified before I leave this place hallelujah! God can save all sorts of sinners, in all sorts uf places. The Gospel can triumph anywhere out of hell -" pu ting no difference between them and us, purifying their hearts by faith." PURIFICATION BY FAITH. 1. -VWIiY DOES GOD PURIFY TIlE IIEART BY FAITH? God has old us that he purifies the heart by faith; and culd ve assign no other reason, this should be enough. The fact that God has said that he purifies the heart by faith, ought to satisfy us that there are the very best of reasons for such a course; but is this the only reason we can assign? I answer, no; we give the two following reasons: 1. Man was ruined by believing the devil; and the great God has determined that he shall be saved by believing Him. He wNas lost by receiving the testimony of Satan, by believing the lie of the devil; he can only be saved by receiving Heaven's testimony, by believing the truth of God. 0, accursed unbelief! what dost thou do for man? Thou dost sink him, corrupt him, damn him, link him to the devil, and plurjnge himrn in the deeps of hell. On the contrary, faith elevates him, purifies him, saves him, links him to God, places him on the everlasting throne, and makes eternal sunshine to settle on his head. This doctrine distinguishes Protestantism from every spurious form of Christianity from Romish Popery, German Rationalism, and English Puseyism. These three corrupt forms of Christianity aim a deadly blow at the great doctrine of justification by faith. These go to mix up man's merits with the merits of the blood of Christ; these place, as the ground of a sinner's hope, man's morality, instead of the Saviour's death. The doctrine of justification by faith alone is the glory of Christianity. This doctrine is as old as the fall of man. It is worthy of remark, that on the very same day that man fell, the blessed God introduced the new system of salvation. In the cool of the evening, God walked in the garden, and said, "The seed of the woman shall bruise the serpent's head;" the germ of it was there. The very first human spirit that entered heaven went there a martyr for the doctrine of justification by faith. See those two altars, side by side. One of them is piled up with the fruits of the earth; the other is laden with a poor little strujgglitig lamb. By the one stands Cain, the father of the deist. He presents his offering to God, but no response is heard, no fire from heaven kindles the sacrifice, and his countenance falls. 4 37 REVIVAL MISCELLANIES. By the side of the other stands Abel, pious, meek, and humble, looking through the gurgling blood of the Lamb, on to the summit of Calvary,- on to God's Lamb bearing away the world's guilt, -bearing away into eternal oblivion his own; and believ ing he is justified by faith. It was by this doct'rine of heaven that the Wesleys and Whitfield aroused the slumbering church, and awakened a half-damned world. Justification by faith is the glory of Protestantism. 0, ye British Christians! hold it fast. Let neither Romanism, Germanism, nor Puseyism rob you of it. Talk about it to your children, as you sit around the hearths of your homes; tell it to your neighbors, as you walk by the way, and mingle with them in your daily calling; preach it, live it, and, if necessary, die for it. It will be the salvation of your soul, of your family, of your country, of your world. See that old building there -it is a moonlight scene. How antique and majestic it looks! - how venerable with age! - what a solemn grandeur seems thrown around it! Draw a little nearer. Ah! now you see the soft moonbeams peeping through; light is gleanming through a crack here and an opening yonder. Owls and bats flutter about in the dim mist, and noisome things creep there. Ah! it looks grand in the moonlight; but the day dawn shows its old dilapidated walls- it's a temple in ruin. See, see a little lad cast an acorn into its centre! It grows silently - makes its way- it now pushes up its long gaunt arms, and spreads abroad its branches; and, as it grows, it pushes its way through the mouldering walls. Ah! there the entire building is tumbled down in ruins around its base, and the tree is standing in all its glory. The little acorn is justification by faith. It will push its way through the old antiquated forms of Popery, Rationalism, and modern-dressed Puseyism. These will all fal. in ruins around the base of this tree. The crash may be loud, and earth and hell may roar as though its very foundations had given way, and even heaven may seem to tremble at the shock; but when not a vestige of the old temple is standing, the tree will bloom in all its glory. 2. Faith secures all the glory to God. Yonder is a mighty mountain. See, there's a man hastening on to it; he is now 38 PURIFICATION BY FAITH. walking in its dark shadow; he has in his hand a little rod — it looks but a simple little thing. At the base of that mountain there is a great camp of people, about a million and a half, per ishing for water. Hark, how the cattle bleat! How intensely hot the atmosphere -how glaring and burning the rays of the sun! Scarcely a blade of grass is to be seen- everything seems to droop and die. See, see how they are lying in groups, men, women, and children, dying for water! Hark! did you hear that awful moan, borne along on the sighing winds? Ah! it was the last groan of a perishing mortal. O! how fearful is a famine of water! But see, see, there's the man with his little rod, standing by the side of a great rock! He lifts his little rod, and strikes once, twice, three times: -the stream of water is gushing out; it rolls down the mountain side, and runs through the camp. They are saved. Now, if God had given Moses a great sledge-hammer, and he had gone to the rock, pulled oftf his coat, and commenced work, the people would have said, " See what arms, what muscle, he has! There's power, there's strength. He knows the fissures of the rock-ah! he knows where to strike. He has saved the people. Glory be to Moses!" But nobody, looking at the little insignificant rod, would say, glory be to Moses, but, glory be to God, the God of Moses, who doth all things well. So it is in the doctrine of salvation by faithit secures all the glory to God. The poor, trembling, agitated penitent at the foot of Calvary, when his guilt is washed away by the hallowed stream; when his troubled spirit is hushed into a calm; when the fearful storm of wrath is past, and the sun. shine of heavenly peace opens upon his soul; when his soul bathes in the noontide love of God shed on him from Calvary's cross; when he slakes his thirst at the stream that rolls from thil throne; when that memorable sentence of Jesus, "It is finished," comes rushing, rushing on his ear, borne down on the winds of eighteen centuries, - he listens to it, believes it, and is saved by i>; then he cries, Glory be to God! The people of God, as they gaze on and see a fellowxv-mortal born a second time, cry, Glory be to God! The angels, who love to linger over sach places, places where sinners are saved, — as they see the first gushiugs 39 RIRVIiVAL MISCELLANIES. of a renewed heart, as they see the streaming upturned eye fixed on Jesus, they cry, Glory be to God! The seraphim, the cherubim, the archangels, join in the chorus; the song widens and swells on from choir to choir - from rank to rank; it sweeps the outskirts of creation; now as soft as music of Eolia's harp - now in mighty thunderings - sounding forth from the trembling voice of the newly pardoned sinner to the fairest son of the morning, Glory to God in the highest - a sinner saved by grace! and every creature which is in heaven, and on the earth, and unier the earth, and such as are in the sea, and all that are ir them, heard I saying, "Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." The glory is secured to God. II.-WHAT Is FAITH? I answer, a divine conviction of the realities of eternity; a xiental discernment of the invisible things of which the Bible speaks; the mental eye piercing through the clouds that hang between time and eternity; an eye looking back and seeing in the centre of the world's history, on the summit of Calvary, the Son of God dying for man; an eye that looks up and sees the everlasting God upon the throne of the universe governing all that is; sees Jesus as man's mediator, standing at the right hand of the Majesty on high, with his reeking wounds, fresh, as it were, from Calvary, as a lamb newly slain, pleading for sinners; sees heaven with all its glory, hell with all its agonies, its horrors, its boundless woes. Eternity, in all its solernn arid vast dimensions,- in its unbegun, unfading, limitless duration,an eye looking onwards to death, judgment, to eternity; and all the consequences pending upon life's choice, spreading their influence over a boundless future. Indeed, faith is said to be the substance of things hoped for: in the language of another, not the fugitive shadow of a dream, or transient ignis-fatuus dancing along the horizon of our vision; not exactly the things themselves, but the substance of them, which the long arm of faith can reach, even across the ocean of time; and that sub. stance, too so r-luch better adapted to our present state of being than "the things hoped for," it is angels' food, incarnated 40 PURIFICATION BY FAITH. materialized for man; an aliment for his triune nature. When the soul reaches out its arm into eternity, and feels in the palm of its God for a child's portion, it always brings it home in a substance to which all the senses and yearnings of human nature may sit down to feast. It never makes a journey to heaven without bringing back some choice things for each of the spiritual senses. To the sight it daguerreotypes on the mental eye the great city of God, the new Jerusalem, with its golden streets, its foundation-stones of celestial water, its gates of pearl, the great white throne, the robes and ranks of the heavenly host, the river of life, fae visions of indescribable magnificence. To another se nse it spreads out the marriage sut)per of the Lamb, and fruits and flowers of immortal taste and bloom. To the ear it brings the melody of the golden harps, the strain of angel anthems. In short, it creates a heaven for every sense, and sets the whole family of them a-longing for it, and then feeds themn with the substance of things hoped for. But is this saving faith - justi f.ying faith? I answer, no; saving faith may be included under two heads. 1. Assent: assent to such truths as the following: "He died for our sins, and rose again for our justification." "I am he that blotteth out thy sins." "Who is made unto us wisdom, righteousness, sanctification, and redemption." 2. Trust: and trust may be defined as of a two-fold character. Says one, "I trust I shall be saved some time, - to-morrow, next year, on a dying bed." "I think," says another, "that none can be saved till a dying hour; I trust I shall be saved then." The t,-ust connected with salvation is a trust in the merits of Christ for a present salvation,- an enlightened, hearty, bold trust in Christ just now, - exclaiming, with confidence, with the eye fixed on Calvary, on the dying Saviour, " Lord thou canst, thoi WILT, thou DOST save." "What, then," asks the penitent sinner, "must I believe, in order to obtain pardon and purity? " I answer, you have it in these words, "He is the propitiation for our sins; and not for ours only, but for the sins of the whole world." "What is the meaning of a propitiation? " I answer) a cove? ing. He covered 41 l — REVIVAL MISCELLANIES. them, suffered for them, bc re them, bore them away; as the Bible says, "He bore our sins in his own body on the tree." Now one thing is clear as light, - if he bore them, suffered for them, died for them, you need not bear them, suffer for them, die for them. "B,at, did he suffer enough? or, in other words, was the atonement complete?" Listen to God's word on this subject - Heb. 9: 25, 26,-" Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with the blood of others. For then must he often have suffered since the foundation of the world; but now, once in the end of the world hath he appeared to put away sin by the sacrifice of himself." Do you, then, understand what he did for you when he died -that he satisfied the claims of a violated law, of insulted justice, for your sins? " But was this satisfaction complete - was God satisfied? Did he suffer enough?" I answer, this sacrifice was so complete that it cannot be mended. It was a more complete satisfaction than you could have made, if you had suffered in hell-fire a whole eternity. Yea, if all the angels were to come down from heaven and cover the hill of Calvary with crosses, and each one die as a sacrifice for your sins, they could not add one whit to the completeness of'the atonement Christ made when he bowed his head and died. Then he suffered enough to save you. A minister once said to a broken-learted woman, smiting on her breast, and groaning for salvation, " My friend, do you believe that Jesus, when he died on the tree, suffered enough for you, or would you have him to suffer a little more?" "O! no, sir, he suffered enough - he suffered enough." "Did he? did he?" said the minister. "Yes," said the woman; and as she believed it, her whole countenance changed, peace overflowed her heart, the great change was effected. Now, I ask you, do you believe that Jesus suffered enough for you? You cannot understand it, believe it, trust in it, and not be saved. "But," says the sinner, " did the Father accept of the death of Christ as an atonement for my sins?" I answer, was it not the burning love in the Father's heart that led him to give his Son to die? As the Bible says, " God so loved the world, that he gave his only begotten Son, 42 PURIFICATION BY FAITH. that wh osoever lelieveth on him shall not perish, but have ever lasting life." Blessed words! they should be written in letters of gold, in letters of light; should be hung up in your bedrooms; written up in every public way, that passing sinners may read them; engrave them on your hearts. Then, it was the Father's ow' appointment that the Son should die? Do you want fur. ther proof that the Father accepted it? Go and stand by the tomb in the rock: the Son of God is laid a corpse in that tomb' all is quiet; twice the sun has gone down upon that tomb; the murdered Saviour sleeps quietly; the seal is unbroken; the starlight gleams upon the spears of the rude soldiers, as they watch the sepulchre; the morning star ushers in the first rays of golden day; and all is yet still as death. See! see! that bright light aloft -how beautiful! how soft! how unlike an, earthly light! - it comes rushing, rushing down - it is an holy angel! How those soldiers start! -how pale they look! what! hath death blanched their countenances? The angel heeds them not; he snaps the seal; with one bound he rolls away the stone. Come, weeping sinner-come, saints, and look in uI on the slain Lord! " Come, saints, and drop a tear or two, On the dear bosom of your God; He shed a thousand drops for you, A thousand drops of richer blood. But lo! what sudden joys I see! Jesus the dead revives again; The rising God forsakes his tomb The tomb in vain forbids his rise, Cherubic legions guard him home, And shout him welcome to the skies." Here's a proof that the Father hath accepted the atonement. le hath, by raising up Jesus Christ from the dead, furnished al unanswerable proof to earth, to heaven, to hell, to the universe, thatt the great atoning work was complete. 0, how the love of God shines out in the gift of Christ; how it pervades every part of redemption! It says, in language louder than thunder, ' Mercy's free." In lrcland, a grayheaded and pious father had a very wicked 4 43 REVIVAL MISCELLANIES. son. The old mall had often prayed and wrestled with God on his behalf; but he became worse and worse. Never, I believe, did that father clcse his doors against the returning prodigal. Some of his neighbors, one day, addressed the father, with considerable severity, saying, "Why harbor that reprobate son of %'ours? why don't you turn him out of doors, and banish him from your house? " " Ay, ay," said the.ged saint, his gray locks trembling with emot,on, "you can al. turn him out, but his own father." It may be, penitent sinner, you have long been a rebel, and years have passed away while the long-suffering of God has borne with you. Now, if all the devils were to say, turn him out,-yea, if all the saints on earth, and all the angels in heaven, were to say to the merciful God,'Why dost thou not turn that reprobate son of thine out of doors, and banish him from thy house?"-the bowels of divine compassion would say, "Ay, ay, you can all turn him out of doors, but his own father." Now, why should you not believe, and this moment rejoice in God? I will press home this matter, and bring you to the test. I ask, do you believe that Jesus, by his death, completely satisfied God for every sin you have committed; that the Father accepted the death of Christ as an atonement? "0," you say," I dare not doubt that; if I did, a thousand voices from the Bible would condemn me." Then hold fast that truth. I have a passage of God's word to present to you. Remember God hath spoken it; moreover, it is a passage that you cannot believe without being saved. As sure as the Bible is not a lie, and God is true, you will have salvation, if yo)u believe it. You will find it in the first epistle of John, I: 7, -" The blood of Jesus Christ his Son cleanseth us from all sin." It does not say that God has cleansed you from sin in time past. You may believe that, and not be saved. It does not say that he will cleanse yQu in some time to come; but that he doeth it, - cleatiseth, - that is the word, in the present tense. Again, I ask, do you believe it? If you do, you are saved If you are not saved, you'do not believe it. O! why doubt? wIlhy dishonor God? why mnake him a liar? 4-1 PURIFICATION BY FAITILH " 0! believe the record true, God to you his Son hath given; Ye may now be happy too, Find on earth the life of heaven. "Believe in him that cied fcr thee; And sure as he has died, Thy debt is paid, thy soul is free, And thou art justified.', Every blessing is thine by faith, - not only pardon, but purity and heaven- "putting no difference between them and us, pu;rfylng their hearts by faith." Ill. WHAr IS THE DIFFERENCE BETWEEN FAITH AND KNOWL EsE? I answer, faith and knowledge are distinct; they certainly do not mean one and the same thing. We will try to make this plain. A man promises you one hundred pounds to-morrow at twelve o'clock,- exactly at twelve o'clock, - on condition that you meet him precisely at that time on the Exchange. The man is an honest man, and you have full confidence in his word. As you are retiring to bed you say, "'To-morrow at twelve o'clock I shall have one hundred pounds." The morning comes, and the clock strikes eight; "In four hours more I shall have the one hundred pounds." Ten o'clock arrives, and you exclaim, "In two hours more the one hundred pounds will be mine.' Ten minutes to twelve o'clock finds you on your way to the Exchange. As you see the man waiting for you, you say, "Ah! I thought you would keep your word." The gentleman, according to promise, gives you the check for the one hundred pounds "Ah!" say you, "I have faith in your word." "Faith, man!" replies the gentleman; "you have the check; read for yourself; you no longer believe, but know you 'ave what was promised; it is not faith, but knowledge." It was faith at eight o'clock, at ten o'clock, at ten mninute,,' to twelve o'clock; but the very moment you received the check, it was faith no longer, but knowledge. Ah! I krow thie iason why you wish to confound these two things- why you ask what difference is there between faith and knowl. 45 REVIVAL MISCELLANIES. edge. It is because you wish to feel first, and believe afterwards. But there is a distinction between the two, and faith must precede knowledge. Why are you afraid to trust God for the fulfilment of his wG:d? You put confidence in the word of fallible man. You are not afraid to risk your wealth, your health, even your life, on the word of a fallible human creature Why, then, do you want to receive the gift of God, and then believe aftervards? Did ever God deceive you? Did he ever deceive, in one sin ole case, since the world began? Did he ever deceive the philosopher, in any one of the laws relating to time? Have not like effects followed like causes through the whole history of time, and around the entire globe? Every time nature has been put to the test, she has given a faithful response; and the God of the system of creation is the God of the economy of grace. Did God ever deceive a penitent sinner? Has one ever trusted in Christ, and not been saved? Can infidels point to one case in the past six thousand years? We defy them to do it. When, then, you find out that heat won't expand, that cold won't contract, that fire won't burn, that poison won't kill, that bodies won't gravitate towards their centre, that light does not follow the rising sun,- then, you may begin to fear that a penitent may trust in Christ and not be saved. God is as true in grace as in nature; yea, though the heavens and the earth may pass away, not one jot or tittle of his word will fall to the ground. He has magnified his word above all his name. 1V. WHAT DEGREES OF FAITH ARE NECESSARY TO SALVATION? I answer, I do not know, because God has nowhere said in his book how much, or how little, a man must have in order to be saved. He has, however, said, that he will not break a bruised reed, nor quench a smoking flax. He has said, "If ye have faith as a grain of mustard-seed (and that is small enough), and shall say to this mountain, be thou cast into the sea, and shall not doubt inl your heart, but shall believe that those things which he saith shall come to pass, ye shall have whatsoever he saith."' I do nct mean to say that you must understand and 46 PURIFICATION BY FAITH. nelieve every truth in the Bible, in order to be saved; but I do say you must understand what Christ did for you when he died on the cross; and you must understand and trust in his sacrifi cial death. If the blessing you are seeking is purity, then ycur faith must rise high enough to embrace the Saviour, not only as your wisdom and righteousness but as your sanctification. What, then, are you waiting for? Are you still looking for something in yourself to recommend you to Jesus? What a legal creature you are! You need not wait for any further prepanration; though your faith be but like a grain of m-stard seed, it will hurl mountains out of your way. It will secure to you all the tremendous glories hid under that little word "saved." " What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." I believe as firmly in the truth of God's promise as in his Godhead -in the faithful ness of Christ's word as in his divinity. Many of you say, " I believe that he is able and willing, and willing now, to save;" and just there you stop, and stopping there, you stop short of salvation. You must trust in Christ for a present salvation. Why, then, do you tarry longer? Why do you doubt? What can you wish for in Christ that is not in him? Is it power and greatness? -All power is in his hands: he rolls along the stars; he balances the motions of the pla,cets; he commands the sun; storms howl or hush at his word; lightnings do his bidding; and all hell stands in awe of him. Is it greatness? -He is the Most High; greater than Moses; greater than Solomon; and even the bright forms of angels are thrown into the shade, when com pared with him. Is it humility and tenderness? -He wore a servant's form; his ear was never closed to a tale of woe, and the veriest outcast was never refused by him; "Jesus wept." Is it wisdom?-In him dwelleth all the treasures of knowledge and wisdom. Is it durability? - He is the same yesterday, today, and forever; when all other lights are dimmed with age, when the sun of every other sky is blotted out, this light will shine out in unclouded splendor, this sun will sine on forever and ever. Everything you need is in him I ask', why, their, do you doubt? Why mistrust him? Why cat a shade on his . 47 REVIVAL MISCELLANIES. glorious redeeming work? In this little simple instrument, thu grain of mustard-seed, slumbers a tremendous power. It is the key that opens the treasures of the Godhead; it lets in on the souls of men all the mighty energy of truth. God has put a power in his word-" All things are possible to him that bel.eves." "As a will conveys an immense fortune," says the Rev. J. Fletcher, "and a death-warrant a capital punishment, so does the word of God convey unsearchable riches of Christ to obedient believers, and the dreadful punishment of the damned to obstinate unbelievers. I readily grant that a bank-note is not gold; that a will is not an estate, and that a death-warrant is not the gallows; nevertheless, so strong is the connection between these seemingly insignificant signs and the important things which they signify, that none but fools will throw away the bank-notes, or the will of their friends, as waste paper, none but madmen will sport with a death-warrant as with a play-bill. Now, if the written word of men, who, through forgetfulness, often break their engagements, can, nevertheless, have such force, how exceedingly fool-hardy are sinners that disregard the word of the King of kings, who cannot lie-! - the proclamation of the God of truth, with whom no work is impossible! -the will and testament of the Almighty, who says,'Heaven and earth shall pass away, but not one jot of my word shall fall to the ground!' Let but the general speak, and an army marches up, through clouds of smoke, and flames of fire, and volleys of iron balls, to form a heap of dead bodies. An admiral gives the word of command,- it may be hoisting the flag, - and a fleet is. under sail. Artificial clouds and thunders are formed over the sea; the billows seem to mingle with fire; and the king of terrors flies from deck to deck, in the most dreadful and bloody forms. If such is the power of the word of man, who is but a worm, how almighty must be the word of God!" There is a power in the word of God, to startle, to awaken, to convince. The bodily eye does not see those eternal realities; the ear does not hear the sounds of the spirit world; but lt faith look calmly, and get a distinct view of the realities of eternity. Come, draw aside the curtain for a moment, and look 48 PURIFICATION BY FAITH. in on the regions of hell. There no pleasure, no friendship, no love, enters; before them hope never blooms, and to them mercy never comes; on them the Sabbath never dawns. Indeed, their "sun of mercy has set in blushing sorrows at their sins; their lay of grace has closed upon them forever. No sound of mercy, nor sigh of sympathy, will ever soothe their bitter woe They neglected the great salvation; they believed not the truth, they knew not God; they died in their sins; they denied the Lord that bought them. He called - they refused; they would not hear, and he ceased to call; they would not look to him, and he ceased to beckon. Their guardian angel, who, by divine appointment, shielded their thoughtless charge from their ghostly enemies, sighed and left them; and the devil and his angels laughed a horrible grin of triumph, and dragged their struggling victim down, to darkness, fire, and pains,- while saints and angels mourned, and said,'the precious soul is lost, forever lost.' But when the guilty spirit was driven away, in his wickedness, those who wetted the parched lips, watched the dying gasp, and heard the last, last groan, saw not the seizure of the guilty spirit, when it was delivered over to the tormentors, who hauled it away from earth, and friends, and mercy, to cast it into hell; the attendant in the chamber of death heard not the departed spirit plunge into that lake that burrns with fire and brimstone. No! it was a disembodied spirit that fell. The bonds of iniquity, and the chains of sin, were not heard to clank, when the unsaved spirit fell down from the high precipice of mercy, into the lake of fire. Not a sound was heard, - it was all the silence of death. Only those ears which death had opened could hear the angry tempest, and the storms of wrath, which raise the raging billows on the lake of fire, and dash with burning fury on their guilty souls. However loud the thunder may roar among the gloomy caverns in those regions of horror and vengeance, we cannot hear the sound thereof. However bright may be the flashes of the lightnings of divine wrath, darting across the deep glooms of hell, we cannot see them. Let faith look through the gates of hell, - shut, forever shut!and see those countless multitudes of lost souls, enduring the 5 49 REVIVAL MIISCELLANIES. stings of awakened, guilty consciences; and, oh! what anguish can be compared to that of a spirit, when it thus grovels in shame, rouses in fury, lowers in disappc intment, pines in jealousy, stagnates in apathy, crouches in fear, and congeals in despair! What arrows could be so sharp? What poisons so deadly? The past burning in light to its remembrance, and yetields no ray; consciousness filling up its solitude, yet finds no rest; alone with its thoughts and reproaches, surrounded by others alike wretched, having no secret, explored and covered with shame, when there is nothing it loves, and nothing that loves it." Let faith, we say, look through the infernal gates, and get a distinct view of these fearful realities; or take the doctrine of the glories of heaven, or the great atonement, and view them in all their bearings on its interests, and how powerful will be the faithful vision, in its influence on the soul! Thus faith derives power from its objects-objects compared with which earth is an atom, time a moment, and the present universe a passing shadow. Do you want a proof of the power of faith? Read the eleventh chapter of Hebrews; there you will see its amazing effects. Do you want a proof of the power of faith? Look up among the blessed, - survey their dignity, their purity, their glory, - and remember it was by faith they were justified, purified, preserved,- by faith they entered heaven. We have considered why God saves by faith, the nature of faith, the difference between faith and knowledge, the amazing power of faith. Now, we ask, penitent sinner, do you believe for pardon? Those of you who are seeking the witness of the Spirit, and purity of heart, are y(xn believing for the blessing you need? My God is in this place. He is purifying some of your hearts. "What things soever ye desire when ye pray," &c. Unconverted man, do you believe in the great verities of religion? You are shut up to the faith, or to damnation! Two ways open before you - faith, that leads to Calvary and heaven; and unbelief, that leads to hell. You are shut up to one or the other of these. You may tremble between the two, and refuse 50 PURIFICATION BY FAITH. to decide, but death will soon decide for you. You are on the narrow ridg(e of sand, and the waves cc time are silently, but surely, washing it away, sand by sand.?,ov caine-t occupy your present position long.: decision wrill sooi be impeorative upon you. Procrastination may prove destruction; delay may be death. Spurn the allurements vwhich entice you from your Saviour; burst the fetters which bind you; lift your em to Calvary; believe and live. Says a late writer, when appealing to sinners: -" On a part of the British coast, where beetling cliffs, from three to five hundred feet in height, overhang the ccean, some individuals, during a certain season of the year, obtain a solitary livelihood by collecting the eggs of rock-birds, and gathering samphire. The way in which they pursue this hazardous calling is as fol. lows:- The man drives an iron crow-bar securely into the ground, about a yard from the edge of the precipice. To that crow-bar he makes fast a rope, of which he then lays hold. He next slides gently over the cliff, and lowers himself till he reaches the ledges and crags, where he expects to find the object of his pursuit. To gain these places is sometimes a difficult task; and when they fall within the perpendicular the only method of accomplishing it is for the adventurer to swing in the air, till, by dexterous management, he can so balance himself as to reach the spot on which he wishes to descend. A basket, made for the purpose, and strapped between the shoul ders, contains the fruit of his labor; and when he has filled the oasket, or failed in the attempt, he ascends, hand over hand, to the summit. On one occasion, a man who was thus employed, in gaining a narrow ledge of rock, which was overhung by a higher portion of the cliff, secured his footing, but let go the rope. He at once perceived his peril. No one could come to his rescue, or even hear his cries. The fearful alternative immediately flashed on his mind: it was, being starved to death, or dashed to pieces four hundred feet below! On turning roun,d, he saw the rope he had quitted, but it was far away As it swung backwards and forwards, its long vibrations testified the mighty efforts by which he had reached the deplorable pro 51 a p 4e R EVIVAL MISCELLANIES. dicamnent in which he stood. He looked at the rope in agony. He had gazed but a little while, when he noticed that every movement was shorter than the one preceding, so that each time it came the nearest, as it was gradually subsiding to a point of rest, it was a little further off than it had been the time before He briefly reasoned thus: -' That rope is my only chance of life~n a little while it will be forever beyond my reach; it is nearer now than it ever will be again; I can but die; here goes!' So saying, he sprang from the cliff, as the rope was next approaching, caught it in his grasp, and went home rejoicing." Sinner, you tremble at this incident; believe me, yours is greater peril! Beneath you yawns the lake, that burneth with fire and brimstone; stand where you are, you cannot; time will force you thence. Salvation is set before you; it is as near, perhaps nearer now, than ever it will be again; lay hold of it; ling(r to it with the firmness of a death grasp. This is your only chance of safety; and it is not a chance alone; it is a certainty- a glorious certainty; and the only danger is, that, refusing to embrace it, you will defer escape until it becomes impossible Then, make that plunge at once; beneath you are the everlasting arms; be ieve, and feel his purifying power. 52 SERMON IV. THE FEAR OF DEATH DESTROYED BY A SIGHT OF CHRIST. iAd it was revealed unto iim by the Holy Gh.ost, that ha shliould not soe death before he had seen the Lord's ihrist. - Lu7E 2: 26. BLESS the Lord! my soul is very happy this morning; all is serene and beautiful. All is calm and sunshine within. "Not a cloud doth arise, to darken the skies; Or hide, for a moment, my God from my eyes." Hallelujah! my soul is very happy. My feelings were of an awful character, whilst preaching to you last evening, from that solemn passage of God's word, " Because I have called, and ye refused," &c. I felt I had a message from God to some persons in the congregation, and I believe it was a message of life and death with them; it was salvation or damnation. I believe a rejection of God's offer of mercy would speedily have sealed their doom; but they are here in this congregation this morning, and they may be saved this day. I believe they will be saved ere the sun shall again go down,- ere we leave this house. Our text is a joyful exclamation of a venerable old saint, upon seeing the Lord's Christ. It seems that when his eyes once looked upon Jesus, he never wished them to gaze on aught more on earth. Hence he exclaimed, "Now, Lord, lettest thou thy servant depart in peace." We remark I. THAT GOD ALWAYS HONORS PRE-EMINENTLY DEVOTED MEN "Them that honor me," saith the Lord, "w ill'. I honor." Again, " T'he secret of the Lord is with them that fear him." If you attentively observe the history of men who have risen far 5* REVIVAL MISCELLANIES. above the common standard of Christian experience, men of eminent piety you will generally find that such men are signally honored of God by some remarkable interpositions of Providence, by some special answers to prayer, by the bestowment of some gift, or by being rendered instrumental in the salvation of multitudes of immortal souls. These remarks could be borne out by a reference to the lives of holy men. With Abraham God conversed as a man with his friend, and when about to destroy Sodom, the matter was revealed to Abraham. Joseph was made the sa-7iour of a nation. Moses was called up to Sinai to commune with the Deity for forty days. What a shield did God hold over David; truly he was immortal till his work was done Enoch and Elijah were taken to heaven without dying. An angel descended with Daniel into the lions' den to shut their mouths. A fona like the Son of God is seen walking in the fiery furnace with the three Hebrew youths, so that the smell of fire does not pass upon them. Paul is saved in a storm at sea, while the waves were commissioned to dash to pieces the vessel; and an angel stands by him on the deck, and Paul's life is spared, and the lives of the whole crew are given to him. We might refer you to Wesley, Whitefield, Bramwell, Smith, and a long list of others, and in some way or another God has specially honored every one of them. We have a case in point in our text. The time had come when the great Messiah was about to appear in the world, and this great fact God reveals to Simeon. It was revealed to him that he should not see death till he had seen the Lord's Christ. Undevout minds are too ,worldly, too apathetic, too dull, to hear the secret whispering of heaven.'T is the spiritual ear alone that can hear the still small voice that comes across the universe from the spirit world-'t is the spiritual eye alone that reads the secrets of eternity, that sees passing in review before it the realities of the hidden state. Some simple-hearted Christians were once returning from chapel; they had been to hear the holy Bramwell preach. One of them said to the other, " How is it that Mr. Bramwel! has alway s something new to tell us?" "Ah!" said the other, "I can tell you how it is; he lives very 54 0. FEAR OF DEATH DESTROYED BY CHRIST. much inearer the gates of heaven than many of us, and God tells him things he does not tell other people." And so it was with Simeon. He lived very much nearer the gates of heaven than many of his day; and God honored him by telling him this great fact. It was revealed unto Simeon that he should not see death till he had seen the Lord's Christ. II. SIMEON WAS A MAN OF PRE-EMINENT DEVOTEDNESS TO GOD. " And, behold," say the scriptures, "there was a man in Jeru salem whose name was Simeon." Observes an eminent divine, "No doubt there were many persons in Jerusalem named Simeon, besides this man, but there was none of the name who merited the attention of God so much as he in the text." There are four thiigs said about him in the text, every one of which is an evidence of his great devotedness. It is said of him that he was < just, devout, that he waited for the consolation of Israel, and that - the Holy Ghost was upon him. He had been reconciled to God. This is assumed, for without this there would have been no devotedness, no waiting for the consolation of Israel, and the Holy Ghost never would have rested upon him. He believed the divine promise, and therefore waited for the consolation of Israel. He was devout, - his soul went up in earnest prayer and thanksgiving to God,- and the Holy Ghost was upon hisn. See what a beautiful gradation is here. Just man, just before God, justified through the blood of the Lamb. Just before men in all his actions, thus proving to the world that he was justified before God. A right heart and a right life. Devout, not a religion of mere forms and ceremonies, but devoutness of soul waiting for all the fulness of Christ; and then the great crown inn point, the Holy Ghost resting upon him, attesting the divine approval, aiding him in his devotedness, guiding him in the temple to see the Lord's Christ. You cannot dispense with one of these elements from eminent piety, reconciliation, devoutness, a waiting upon God, and the possession of the Holy Ghost. O! what a sublime spectacle is a devout man, —a man in audience with the Deity, -a man breathing his thoughts, and those 55 REVIVAL MISCELLANIES. thoughts being taken up into the thoughts of the great God,a man on whom the gaze of Infinite Holiness is fixed with supreme delight,- a man standing on the mount of communion, catching the warblings of the triumphant church, exclaiming, " I hear, or dream I hear, the distant strain, Sweet to the soul, and tasting strong of heaven." Than a man in communion with God, there is no sight on earth, nor in heaven, more sublime. A virtuous man said, a philosopher is the noblest work of God; but we would rather say, a Christian - a devout man - is the noblest work of God. Such a man is God's jewel, his friend;'t is with him God delights to dwell;'t is to him God will tell his secrets; on him confer his richest honors. Simeon was such a man; God honored him by telling him the great fact, that before death shouldclose his eyes, he should see the Lord's Christ. III. - THAT THOUGH SIMEON WAS AN EMINENTLY DEVOTED MAN, HE HAD GREAT' DISCOURAGEMIENT IN OBTAINING A SIGHT OP THE OBJECT HE SO EXTREMELY DESIRED. What Simeon wanted was to see the Lord's Christ. Unbelief would suggest to him, "Simeon, you are an old man; your day is almost ended; the snow of age is upon your head; your eyes are growing dim, your brow is wrinkled, your limbs totter, and death cannot be at a great distance, and where are the signs of his coming? You are resting, Simeon, on a phantom of the imagination- it is all a delusion." " No," replies Simeon, "I shall not see death till I have seen the Lord's Christ. Yes, I shall see him before I die." But unbelief would again suggest, " Remember, Simeon, many holy men have desired to see the Lord's Christ, but have died without the sight; men quite as holy as you are, who did service for God such as you have never done; and how do you suppose that you will be permitted to see the great Messiah? " " Yes," says Simeon, "I shall see the Lord's Christ.'Ihese eyes wil' not be dimmed by the shadows of death till I have seen 56 .1 FEAR OF DEATH DESTROYED BY CHRIST. him God has said the word, and I shall see him for myself; mine eyes shall behold him, and not another." I imagine I see Simeon walking out, on a fine morning, along one of the lovely vales of Palestine, meditating on the great sub ject that filled his mind. He is met by one of his friends Pease be with you; have you heard the strange news?." "What news?" replied Simeon. "Do you not know Zacharias the Priest?" Yes, well." "According to the custom of the priest's office, his lot was to burn incense in the temple of the Lord, and the whole multitude of the people were praying without. It was the time of incense, and there appeared unto him an angel standing on the right side of the altar of incense, and told him that he should have a son, whose name should be called John; one who should be great inr the sight of the Lord, who should neither drink wine nor strong drink, and he should be filled with the Holy Ghost from his infancy, and that he should go before the Messiah ill the spirit and power of Elias, to turn many of the people of Israel to the Lord, and make ready a people prepared for the Lord The angel was Gabriel, that stands in the presence of God; and because he believed not the angel, he was struck dumb." "Ah! " says Simeon, " that is an exact fulfilment of the prophecy of Malachi (4: 5, 6). This is the messenger of the Lord, to prepare the way- this is the forerunner- this is the morning star; the day dawn is not far off- the great Messiah is on his way- is nigh at hand. I shall not see death till I have seen the Lord's Christ. Hallelujah 1 the Lord shall suddenly come t) his temple." Simeon ponders these things in his heart, and time rolls on. I imagine I see Simeon again on his morning meditative walk He is again accosted by one of his neighbors-" Well, Simeon, khve yoil heard the news?" "What news?" " Why, there's a very singular story almost in everybody's mouth. A company of shepherds on the plains of Bethlehem were watching their flocks; it was the still hour of night and 57 REVIVAL MISCELLANIES. the mantle of darkness covered the world; a bright light shone around the shepherds, a light above the brightness of the mnidday sun; they looked up, and jist above them appeared an angel glowing in all the lovely hues of heaven. The shepherds became greatly terrified, and the angel said to them,' Fear not, behold 1 bring you glad tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord; and, as a proof of what I say, if you will go to Bethlehem, you will find him wrapped in swaddling clothes and laid in a manger.' When the angel had finished the story, suddenly there was a multitude of the heavenly host praising God, and saying,' Glory to God in the highest, peace on earth, and good will to man.' The shepherds hastened away to Bethlehem, and found it just as the angel had stated. As they entered the stable, the rude oxen were feeding by the manger; and there stood Joseph, a quiet, harmless-looki/ young man; there was also a lovely woman, watching with intense interest over an infant that lay in the manger. When they heaved up the cloth that covered the infant, oh, what a lovely face they beheld! Never had mortal eyes gazed on so lovely a face as that before!" "Ah!" exclaimed Simeon, "born in Bethelem, of the lineage of David,-born of a virgin, and, then, just at this time, - the very place predicted by the prophet, - the exact time foretold by Daniel, - the exact fulfilment of the predictions of Isaiah, - the circumstances all wonderfully agree; and, then, the sceptre was not to have departed from Judah till the Messiah should appear. This is the Lord's Christ. I shall not see death till I have seen the Lord's Christ." Then Simeon probably said to himself "They will bring him to the temple to circumcise him." Away went Simeon, morning after morning, to see if he could get a glimpse of Jesus. Those who are seeking Jesus will be found waiting for him in the temple;'t is there he is often found. He has said, "Wheresoever two or three are met together in my name, there am I in the midst of them." It is a good thing to be found by the way. If the blind men had not been by the wayside, where 58 FEAR OF DEATH DESTROYED BY CHRIST. the Saviour passed by, they might have remained blind forever. Go to the temple; the great physician oftenii passes by there, and heals the sin-sick souls. Perhaps unbelief suggested to Simeon, "You had better stop at home, this wet morning. You have been so many mornings and have not seen him, you may venture to be absent this once." "No," says the Spirit, "you must go to the temple." Away went Simeon to the temple. He would no doubt select a good post of observation. Look at him there, leaning his back against one of the pillars of the temple - how intently he watch. es the door! He sees one mother after another bringing her infant to the temple to be circumcised; he surveys the face of every child. "No," says he, as his eye scans the countenance, "that is not he, and that is not; " but at length he sees the vir gin appear, and the Spirit told him that that was the long-expect ed Saviour. He grasps the child in his arms, and pressed him to his heart, and exclaimed," Now, Lord, lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation." Simeon had seen Jesus, and wished at once to pass away to the spirit world. The one grand object of Simeon was to see the Lord's Christ. Between Simeon and an awak ened sinner there is one point of agreement: they both desire to see one object - the Lord's Christ. When a sinner is awakened, fully aroused to a sense of his danger, around his mind the lightnings of divine truth flash; in the blaze of that light (as the clouds break that enveloped him), he sees a boundless immensity; before him a bleak untravelled eternity; above him, frowning upon him from a burning throne, a holy God; he sees himself sleeping on a precipice, on the crumbling edge of ruin, with vengeance pending ready to burst upon him, and flames roaring around; while beneath him, at his feet, roll the waves of a burning hell; within him, the stings of a guilty conscience. Hear him -" What must I do? Whither can I fly? Fly from God, I cannot, nor from myself. Which way I fly is hell - myself am hell - a weight, like a tremendous mountain, presses me down - the very glooms of death envelop me. What must I do? I want help.-to whom must I lock?" 59 REVIVAL MISCELLANIES. Behold, a ray of light breaks in upon him- one single, but bright ray. It keeps him from utter despair, it gives him a faint hope, it enables him tremblingly to say, " Before I see death, I shall see the Lord's Christ." Then, unbelief suggests, " How do you suppose that you will be permitted to see the Lord's Christ? Do you think the great Jehovah, whose majesty almost confounds the cherubim and seraphim, - at least compels them to cover over their bright faces with their wings, and fall before his throne in deep adoration, - whose temple is all space, - whose arm is around all worlds, - who inhabits eternity, - at whose bidding the sun lights up his fire, - whose empire is so vast that were an angel, with the lightning's swiftness, to fly in a direct line from the centre, he would not, in millions of years, sweep the outskirts of his creation, -'who sits upon the highest heavens, and sees worlds infinite dance beneath him as atoms in the sunbeam, - you an atom, a shade, a moth, a worm, a flower of the field to-day and not to-morrow, in the morning and not at night, not master of a moment, not a match for a breeze, a dream, a vapor, a shadow,' a sinner born to die, how do you suppose he will show you the Lord's Christ? " The awakened sinner replies: " One thing I know -I dare not die till I have seen the Lord's Christ. I cannot endure that horrid sting that gleams in Death's uplifted arm, I dare not face that grisly king of terrors in my sins, I cannot plunge into the future, till my load of guilty woe is gone. Ah!'t is the open books, the terrible judgment, the awful unknown horrors that lie concealed in the future, -'t is those things I cannot endurethat death so terrible without Christ.'T is true, I am insignificant, a shade, a blast, a worm; and, what is worse, a sinner. 'T is true, God is great, beyond even angelic conception; but he humbles himself to behold the things done in heaven and on earth. He balances the planets in their motions; yea, he tinges the wing of the little insect that buzzes for an hour in the sunbeam, and then yields up its existence. He paints with lovely hues the beautiful little flower that blooms in my path; and is it not written in his book that a sparrow does not fall to the ground without his notice? - that he clothes the lily of the val 60 FEAR OF DEATH DESTROYED BY CHRiST. ley, and numbers the hairs of my head? Then, the magnitude of his engagemernts does not overwhelm him, nor their multitude confound him. While he is balancing the motions of the [lanets, governing the armies of heaven, and superintending the vast universe, he can, at the same time, bend all that attention to me as fully as though I was the only object of his care. He made me, and by some unseen, mysterious power, he bids my heart beat sixty times a minute, and my blood to course its way round my system, - he upholds my soul in life. He cares, then, for my body. Will he be less concerned about my soul? Wil he arrange all nature to minister to my bodily wants, and leave my soul to perish? No -that is unlike him. Would he give his Bible to guide me, his Son to die for me, and his heaven for my eternal home, and then refuse to save me? No- I would rather believe that, were he creating a new system like the solar system of which we form a part, and were a sinner to send up a cry for mercy, that, could he not attend to the two things at once, he would stop the worlk of creation till he had saved the sinner. He will not overlook me -he will not leave me to perish. Before I see death, I shall see the Lord's Christ." Unbelief again suggrests, " Are not your sins too great in magnitude and multitude to be forgiven? Had you repented years ago, had you sought mercy in your youthful days, when the Spirit of God strove with you, before you had sinned away your day of grace,- you might have been forgiven; but now is not your d ay of grace forever closed?" The sinner answers: "1 know my sins are many; I may as well try to number the hairs of my head, the sands of the ocean, or the stars of heaven, as number them; and as to their magnitude, when I consider the exten t of the law I have broken, the circumstances under which they were perpetrated, the Being against whom they were committed, -when I consider that conscience lifted up its warning voice, that the blessed Spirit wooed, and strove, and flashed his light across my soul to check me, -that heaven closed up its doors to shut me out, - that the holy God frowned upon me,that hell seemed moved from beneath to meet me, -that the Gospel put a torch in my hand, and led me up the hill of Cal 6 61 REVIVAL MISCELLANIES. vary to look upon the torn, bleeding, dying Redeemel, and though he cast a look upon me of the softest pity, and all his wounds seemed to have tongues exclaiming,' I suffered this foi you!'- yet I sinned on still; -when I look at these things, 1 see my sins like mountains rising before me, the summits of which seem to scale the very heavens. Their stains on my soul are black as hell; and there is one sin in particular that presses on me like a mountain weight - it seems to stand out as a master sin; it is the sin of trampling on the precious blood of Christrejecting for years the great atonement. This stamps my sin with a guilt that outvies the fiends of perdition. ' But though my sins like mountains rise, And swell and reach to heaven; Miercy is yet above the skies I still may be forgiven.' Jesus died for me,- not for himself, but for all, - for me. Did not Isaiah seem to rush on over hundreds of years, and, as he walked around the cross, cry with a burning heart,'He was wounded for our transgressions, bruised for our iniquities, the chastisement of our peace was upon him, and by his stripes we are healed'? Did not Zechariah say,' In that day there shall be a fountain opened in the house of David, and to the inhabitants of Jerusalem, for sin and uncleanness'? Does not Paul say, 'How much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, purge your consciences from dead works to serve the living God'? And did not Jesus reiterate the united voice of inspiration when he said, on the cross,' It is finished'? And when he, the Saviour, bowed his blessed head, and died, did he not do all that was necessary - all that Heaven required? Paul said it was for the whole world, and John said it was for all sin. If, then, he died for all men, he must have died for me; if for all sin, then he must have died for mine. Here's a great fact, then, to which I will cling as with a death grasp. Jesus died for my sins. All the infidels on earth, and all the devils in hell, cannot disprove this fact. It was for man he died. Well, I am one of that spe 62 FEAR OF DEATH DESTROYED BY CHRIST. cies. It was for the lost- I am lost; it was for sinners - I am a sinner. Then I may boldly sing 'Who did for every sinner die, Hath surely died for me.' "But does the death of Christ reach my case?" It reached tile case of a Manasseh, a Saul of Tarsus, a Magdalene, a dying thief. O! the blood, the precious blood, of Christ! the blood of the great atonement! I fancy I see its influence girdling the world. It can reach the case of every sinner in this chapel; of every sinner in every hamlet, every town, every city, every nation, every continent; and, I had like to have said, if every one of those globes of light that gleam out upon us from the deep-blue heavens were peopled with sinners, as numerous and guilty as the sinners of the planet on which we live, the blu,od of the great sacrifice is efficacious enough to cleanse the whole from sin - enough to cleanse me. "Did he die for me? Then he will not reject me -he will not cast me off forever. He has bid me look to him and be saved; then I shall not die till I have seen the Lord's Christ." But unbelief again suggests, "Do you suppose that the sins of an age can be pardoned in a moment of time - sins that have spread over years of your life? Could you, by deeds ot sacrifice, make some amends to Heaven for the deep wrongs you have inflicted, -could you repair the breach in the broken law, could you satisfy offended justice, - make a rigid reformation, -— weep and groan out months and years to come,- then you ma) hope to be forgiven." "But," replies the pleading penitent, with his tearful eye and anxious soul gazing towards the Saviour of sinners, " ah! if that be true, if I am to wait years, ere those years shall have rolled round, my body may be slumbering in the cold grave, and my soul buried deep in the grave of a burning hell. But salva. tion is not of works. If it were, it would be a question of tinie Eig(hteen hundred years ago, on the accursed tree, Jesus said, It is finished. Then my sins were expiated; then the blessed Saiour heaved the load from this guilty world; and, besides, 63 REVIVAL MISCELLANIES. there is nro hint in the Bible that I must stop for time. Does he not say,'Come now, and let us reason together, and though your siIns be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool'? Then, since Christ has finished the work, - since the Bible never hints thaL i must stop longer, - since salvation is by grace, not by works,- since everything is done that can be done, - I will dare believe. I will go as I am; I will look up to the bleeding Saviour; I will see him, or perish in the attempt. I will make mny way to him step ly step; and though it be through blood, fire, and death,- yea, ;hough all hell shall oppose my soul, —I'll fight my passage through. I am a sinner, and unless saved must soon sink into hell. I stand on one planet, one world, but death will soon push me off. And what will become of me? I her captains bestowed gold an "hem,-' It is better that man T should carry a vay silver thor. few only gold.'" 274 CHAPTER VIII. OF CONFUSION IN REVIVAL PRAYER-MEETINGS. Do you remember the sentiment of a certain baronet respect. ing the Rev. Geo. Whitefield? Said he to a friend, "Mr. B., after all that has been said, this Wh'tefield was truly a great man, -he was the founder of a new religion." " A new religion, sir!" exclaimed Mr. B. "Yes," said the baronet, "what do you call it?" "Nothing," rejoined the other, "but the old religion revived with energy, and heated as if the minister really meant what he said." Please procure the printed Journal of the Rev. John Wesley and compare what is there recorded, as having occurred under his own ministry, with the revival of religion now in progress in this town. When you have done this, then inquire of your own conscience; and if that be asleep, ask your memory whether the stranger from America has introduced a "spurious kind of Methodism into Hull." Be candid; and I have no fears that the decision will be anything else than - This is old Methodism revived with new energy. Mr. Wesley did not, it is true, approve of all the scenes which toak place in some of his meetings; neither was he "surprised" that the tremendous truths he had uttered produced effects so powerful; but he did not absolutely attempt to put down what some considered confusion and enthusiasm; he manzaged and controlled it, as did also his preachers, so as to retain the good, and avoid, as far as possible, the evil. That letter, written from Manchester, to Mr. Wesley, by one of the preachers, was nothing more than an echo of the sentiments of Mr. Wesley himself. "Indeed, we have had sometimes more noise than I liked; but I durst not pluck up the REVIVAL MISCELLANIES. tares, for fear of destroying the wheat. I have, therefore, thought it best to leave the whole with God; thinking it much better to have a little false fire mixed with the true, than to have none at all."* You say, "I certainly thought they were engaged in a raw, or fight, in the band-room of chapel, the other night." So did a father, on hearing a great noise as he approached his home. "I thought," said he, afterwards, "my family were fighting and killing each other;" but, on going in, he found his daughters upon their knees, pleading in agony for the salvation of their souls. He also prostrated himself before God, and joined them in prayer, till one of them was filled with peace and joy, through believing. Did you go in to see what the matter was? and when you discovered the real cause of "the uproar," did you sympathize with distressed sinners? did you fall down before God in the midst of them, and pray for the opening of the prison to those who were bound? that those who were mourning in Zion might have beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness? Isaiah 61: 3. If you did not thus pray, when you had an opportunity, - and if, instead, you walked away, despising in your heart those who did, - I cannot consider you worthy of the name of "a Methodist." I think an old American Quaker had a proper and scriptural view of what you term "revival noise." A company of ministers were on board a steamer, on their return from a place where there was a remarkable revival of religion. As they proceeded on their voyage, the conversation turned upon the revival. It was generally admitted there was much real good being done, and that very many sinners were converted, and a large number were returning to God as true penitents; but most of the party reprobated the noise and confusion which attended it. After a few had expressed their disapprobation, in terms sufficiently strong, they appealed to the Quaker, not doubting that he would coincide with their sentiments; but, to their surprise, he told them he did not wonder at all at the noise, allowing that the Holy Spirit was, indeed, hewing down *See Methodist Magazine for 1783. 276 OF CONFUSION IN REVIVAL PRAYER-MEETINGS. 277 sinners, and preparing them to take their plac s in the spiritual temple. "Now," he continued, "you may remember, when Solomon began to build a temple to the Lord, timber had to le lihewvn in the forest, and stone quarried out and chiseled, accord ing to the form required. Was there no noise during this pro cess, think ye? Ay! and it must have been tremendous, when the lofty pines and other trees were prostrated to the ground by the repeated blows of the axe; - and in such great numbers, too, in all parts of the forest. What a wonderful noise, too, when they were getting out the stone, and when hundreds and thou uands of workmen were imparting to them their proper form and polish by hammer and chisel! All this, you are aware, my friends, was only the work of preparation; but, when they came to erect the temple, there was no noise, -no, not even the sound of a hammer; -all was quietness and silence then." Now, my dear sir, had you been present at the select meeting for the new converts, a few weeks since, when all those were collected together who had been converted several weeks previously, and over whom there had been so much noise at the time of their conversion, you would have enjoyed a fine illustration of the old Friend's sentiments. There was, indeed, "quietness and silence;" and it presented a wide contrast to that storm of human voices, and loud outcries of agonized sinners, of which you so bitterly complain. It is said there is a great deal of apparent confusion in South America, in those places wvhere the negroes are engaged in scooping up sand from the bottom of rivers; which a stranger, not understanding, would be ready to pronounce "a worthless employment, and a scene of positive confusion." Let him, however, be informed that there is much gold mixed with these saris; and, in the course ofa few weeks, let himn visit the same place, and be shown numerous little heaps of gold, which have been separated from this worthless sand, by the laborious efforts of these hard-working and industrious men, -and you will not question that a great change must take place in his opinions. We had, I am glad to say, very many "heaps of pure gold," on the night referred to; as many, in fact, as encompassed the altar C4 24 REVIVAL MISCE7LANIES. again and again, many times. But you were not there I sup pose; therefore, not having seen the gold, -only the dark and meaningless sand, -" much noise and disorder, proceeding from a confused mass of excited people," - your opinions remain unchanged. When I was in the city of Cork, a few months since, we ha, a very gracious outpouring of the Holy Spirit. Many sinners were deeply awakened, and were found upon their knees pleading for mercy at every meeting. At such times, when the penitential sorrow of some was turned into joy, and they were praising God, with joyful voices, for deliverance from conscious guilt, others were roaring aloud by reason of the disquietness of their heart. Psalm 3S: S. Consequently, there was a great noise; and some, like yourself, were much offended. One of these gentlemen came, on a certain day, to an aged class-leader who, in consequence of his infirmities, was not able to appear with his brethren as formerly on the field of conflict. The visiter, perhaps, interpreted his absence from the meetings to dislike, or want of confidence in the movement, and, therefore, expected that his own prejudices would certainly meet with sympathy. To him, therefore, he went, and made his complaint, concluding with the remark, "I believe all these American preachers like abundance of noise." The following was the reply, in substance: "Suppose, my friend, you were about to build a house, and you should employ me to quarry stone sufficient for the intended edifice. Well, I and my men go to work with crow-bars, pickaxes, wedges, and hammers, -all are employed; but, finding the rock very hard, and scandalized with such a small heap of stone, after all our labor, I consult with my men whether we had not better adopt some more effectual measures to separate the rock. The result is, - and we are all agreed, - that it is going to be a losing concern, unless I would permit them to try the effects of gunpowder. To this I agree and, after several days' hard boring, we succeed in getting orie good blast, and then another, - in short, a succession of them. At length, who should appear but yourself, in great agitation, exclaiming, 278 OF CONFUSION IN REVIVAL PRAYEi.T-MEETINGS. 27 James Field! what means all this? I insist upon it, Lou shall put an end to this unearthly noise; neither myself nor family can bear it. It is, in fact, most outrageous. The whole neighborhlood is in a stir. That I want stone for my house, I admit; but I don't want it at the expense of such a horrible uproar.' Now, what think ye would be my answer? What, but this? 'You have employed me, sir, to quarry out stone for your building. You have no right to interfere with me, so long as I injure no one, nor damage any person's property, and while I procure you first-rate stone. I have had, indeed, to resort to powder, in consequence of the hardness of the rock, and we have had a shaking time. Behold the execution! examine the material. These ten or a dozen blasts have done more than my men could have accomplished, in their ordinary operations, with crow-bars, &c., during six months; and we have only been a few days at the work.' Now, my friend, you have good sense enough to apply this illustration to the present revival of pure religion in Cork. That there is a noise, I shall not question; but look at the results. The great end of all preaching is now being realized; the Gospel of Jesus Christ is producing its distinct and appropriate effects, in the awakening and conversion of sinners. That these powerful blasts are attended by a corresponding noise, is not to be doubted; and it is equally true, that not a few are offended and do grumble exceedingly; but a tremendous execution is being done in the quarry." The fault-finder, if he was not convinced, was silent, and made his exit. I understand the design of such appellatives as "fanatics, enthusiasts, madmen," &c. These names are fastened upon some of the zealous servants of God, for the same purpose that the skins of wild beasts were put upon the primitive Christians by their persecutors, that they might the more readily be torn in pieces by the hungry lions in the arena of the amphitheatre, but they were Christians still, notwithstanding these deforming skins; and so are we, though he and his friends cover us from head to foot with the hideous imputations offanaticism, &c. An individual once said, that there was a gentleman men tioned in the nineteenth chapter of Act. of the Apostles to whom REVIVAL MISCELLANIES. he was more indebted than to any man alive; - the town-clerk of Ephesus, whose council was, to do nothinig rashly. It is also stated of the same person, that when any proposal of consequence was made to him, his usual reply was, "We will first advise with the town-clerk of Ephesus." Hasty sayings and rash doings may, perhaps, be followed by a tedious repentance. To a.l the enemies of revivals have said, I oppose the sentiment contained in the following story: William II., when standing upon some rocks in North Wales, saw the coast of Ireland, and exclaimed, "I will summon hither all the ships of my realm, and with them make a bridge to attack that country." This threat, it seems, was reported to Murchard, Prince of Leinster, who paused a moment, and then inquired, "Did the king add to this mighty threat, if God please? " Upon being assured the king made no mention of God in his speech, he replied, "rejoicing in the prognostic," says the historian, "Sure that man puts his trust in human, not in divine power; I fear not his coming." But, some time after, William was shot by a Frenchman, in the New Forest, Hants. I always feel myself quite safe in a revival. I am doing the Lcrd's work with all my might; let them injure me in that employment, if they can or dare. As for this species of persecu tionr I do nriot value it a straw. If our zeal is but enkindled, it may be raised into a Ixbighter blaze L'j these blasts of contradiction 280 CHAPTER IX. ADVICE TO AN INQUIRER. You are really ingenious in ferreting out difficulties in the wa y ot giving your heart to God. The poor heart is "divided and sz sdiided" upon many things, and subjected, too, to so many "a:ttomrnical dissections," and agitated by such a variety o f "contraries," that the owner of it is at her wit's end, not knowing what to do. Nowv it is hard,- again it is deceitful; it is willing now,- then again unwilling; at one time upon the point of yielding, and at another there is a reserve that is insurmountable; it must be subdued first, and pride cast out, and a thousand good properties infused, before it is fit to be offered wholly to the Lord. And so discouragements crowd upon the soul, and difficulties tread upon the heels of difficulties, and what will become of my friend, for she is quite incapacitated to make the surrender? God asks the whole heartl and requires her to bring it to him in true simplicity. But poor Martha is rareful and cumbered about many things; but one thing is need. ful- to offer her hard, tossed, troubled heart to Him who asks it,ju st now, even to God her Saviour. Lord, help her! 0 woman why tarriest thou? See, thy Lord is just now ready to hell) thee, and to receive thy offering, and pronounce a blessing upon thee, although the heart which is offered be only worth two mi~ites, wh ich make afarthing. Only say, as you offer it, "Small as it is,'t is all my store; MIore shouldst thou have, if I had more." " The Master is come, and calleth for thee." Arise! Thy Lord is*ust now ready to help thee. His hands are full of ,leisings; his heart is full of love. In him all fulness dwells, :nough, surely, for thee, to fill thy heart with all good things 24* 0 REVIVAL MISCELLANIES. He sends the rich empty away. My friend is poor, having note ing to pay; but is she not proud also? Sle is unwilling to come as a poor nothing, pressed down with poverty, deep poverty of spirit, and buy wine and milk, all the rich blessings of the Gospel, without money and without price; only that she just offers her heart, which she has pronounced to be "worth less," a.-l which, on that account, she is ashamed to offer. Still, she cannot but offer it; "deep necessity" impels; but then she deserts to offer it in the best manner, and in as good a state as possible, so that it may be somewhat worthy of her Lord's acceptance. And so she is cumbered with much serving; and so the heart is not offered at all, or in an improper spirit. She forgets that Jesus is to do all. Her work is simply to present the gift, the heart; his work is to accept, to qualify, and to bless. The man who brought his son to Christ did not first endeavor of himself to cast out the devil, but he brought him as he was. Satan raged, threw the lad down and tare him; nevertheless Jesus rebuked the unclean spirit, healed the child, and delivered him to his father. Luke 9: 42. My friend wants to do the Lord's work, and her own also. Her Lord is, t herefore, displeased; perhaps chides, and, it may be, chastises * b-baler. At any rate, he suffers her to be corrected by her own "evil reasonings;" he does not bless her, and so she is unhappy. May my God bless Martha! Makle her a little child. When turning over my papers, the other day, I lighted upon a few verses which I extracted, several years ago, from the pages of an old poet. They are now lying on my table. Surely, I thought, when taking my pen to indite this letter, that ingenious pro duction may assist my friend to obey the injunction of het Lord: " sve me thine heart." Prov. 23: 26. I shall send it her. There are a simplicity and sincerity in the sentiments, w.;:u I really wish she would endeavor to imitate. "' MY SON, GIVE ME THINE HEART.' "Give thee mine heart? Lord, so I would, And there's great reason that I should, If it were worth the having; Yet sure thou wilt esteem that good, Which thou hast purchased with thy blood, And thought it worth the craving. 282 0 ADVICE TO AN INQUIRER. 'Give thee mine heart? Lord, so I will, If thor: wilt first impart the skill Of bringing it to thee: But should I trust myself to give MIine heart, as sure as I do live, I should deceived be. " Should I withhold my heart from thee, The fountain of felicity, Before whose presence is Fulness of joy, at whose right hana All pleasures in perfection stand, And everlasting bliss? " Lord, had I hearts a million, And myriads in every one, Of choicest loves and fears, They were too little to bestow On thee, to whom I all things owe; I should be in arrears. "' Yet, since my heart's the most I have, And that which thou dost chiefly crave, Thou shalt not of it miss: Although I cannot give it so As I should do, I'11 offer it, though: Lord, take it, -here it is!I Lord, takec it, -- here it is!", In answeI to your " queries," I would just say: - There are three offices which belong to the Holy Spirit, and which are exercised most frequently among men,- to convince, to reprove, and to comfort. The first two are performed chiefly in impen:tent sinners, and tardy impenitents,- He reproves the world of sin, of righteousness, and of judgment. John 16: S-8 11. But even in a certain class of believers these offices are exerted with considerable energy. He convinces of indwelling sin, reproves for its continuance, as well as for tardiness in approaching that fountain which was opened for sin and for uncleanness. There is a third office to be accounted for, -to comfort. To many he c~nes with some of his consolations, but only "as a wayfaring, man who tarrieth ut for a night;" he is soon sinned against, and grieved away Besides, in my opinion, it is not the desire of ie Spirit to render that heart too comfortable and 283 ZEVIVAL MISCELLANIES. happy, in which sin is allowed to exist. It is in the holy heart only where the Holy Ghost is the abiding Comforter. John 14: 16, 17-2e. The Holy Spirit enters the temple of an unholy heart, I have frequently thought, as Jesus Christ did into the temple at Jerusalem; he enters with "a scourge of small cords," overturns the tables of the money-changers, and begins to drive out the buyers and sellers. A few rm.onths ago, when I landed in Dublin, I had some gold, went to the bank of Ireland, and had it changed into current coin. There was one piece I retained, -an American half eagle in gold, given me by my aunt for a "pocket-piece," before I sailed. I had also bills upon a bank in London, by order from America, payable sixty days after sight. Intending soon to leave Dublin for England, and apprehending some difficulty unless I visited London, I concluded to retain them till then. Being detained longer in Dublin than I expected, my ready funds were exhausted to one penny; I was too busy in the work of God to make inquiries, but was several times in mortifying straits for the want of a little "pocket-money." Often was I driven to the point of changing my favorite coin; and ad aunt been near me, she would have said, in a moment, Cash it." A friend at length told me I need not be without money a single day, and cashed one of my bills immediately. Ignorance in spiritual matters may, in like manner, subject us to much trouble, and many unnecessary and evil reasonings. The fruits of the Spirit are every one given to us freely of God, and made known and sustained by the Holy Spirit. 1 Cor. 2: 12. But for what purpose? To be kept to look at? or to be expended as the necessities of the soul demand? The latter, most certainly. It is not essential that you should be able tc realize or analyze in your heart all the fruits of the Spirit in the same hour. You should remember that, as one piece of gold contains several pieces of silver, so it may be alsopvith one of the "distinct fruits of the Spirit." Circumstances may absolutely demand thit he who has a golden coin should have it changed into silver so it may be with the Christian, in refer 284 ADVICE TO AN INQUIRER. ence to one or more of those graces or "fruits of the Spirit," recorded in Galatians 5: 22, 23. By this important passage examine youtr heart. Suppose you enjoy peace, but this implies faith. Love, but faidi is included in love. Only be faithful, and that sweet peace or confiding love may be "changed" into conquering faith in the time of trial. Joy in God may spring out of peace, or faith, or love; but when your heart is thrilling with delight, your exulting soul is far above such nice distinctiolns. This is proper. Who but a simpleton would refuse the pleasure of sunshine and a pleasant walk, uniitil he had first, to his own satisfaction, analyzed a sunbeam? Enjoy the sunny hour while you have it. Love, peace, and faith are surely there in this triumph of the soul, but joy carries the palm. When a great hero returns victorious, all eyes are fixed on him, and the subordinate officers who contributed to the victory, though present, are overlooked; but when an account of the battle comes before the public, these officers appear very conspicuous in the engagement. You have lore, but this is a piece of gold and it may in time of necessity be discounted into "long-suffer ing, gentleness, meekness, temperance." You desire my views as to what use we are to make of ou past experience. Very little indeed, unless our souls are in safe and happy state now. We may employ it for purposes of repentance, or humiliation; but if we have backslidden from God, we must not entertain hopes of heaven on that ground; no, not at our peril. Ezek. 33: 13. One day last winter, while in Limerick, I called at the house of an aged man. His daughter was present. I asked hei whether she enjoyed religion. The old man remained silent for a few moments, to give her time to reply, for he knew it was not with her as formerly. There was no answer. "Sir," he said, "when I was a boy, I lived with my uncle, and I had plenty, - good breakfasts, good dinners, and suppers, - but," pointing to some potato-cakles which were over the fire, pre paring for their humble meal, he added, "these cakes are better to me now." This was a ho.-nely, but a striking illustration. We can no 285 e REVIVAL MISCELLANIES. more subsis; upon grace received years or months ago, than that ma- could ive upon the meals he received when a boy, at his rich uncle's table. A few potato-cakes were of more importance to him in his old age. I would not, however, advise you to write your experience upon the sand. We are not to throw away the past dealings of God with our souls, as we do our alnmanacs when they are out of date. As these calendars are of use to the end of the year, so is the record of our past religious feelings to the end of life. Who would cast away his almanac when only the half of the year has expired? The calculations laid down in the moment of the "new birth" are in force all the days of our life, if the grace be retained,- from the first hour of our second birth to the last hour of our connection with the body. If ever God pardon a sinner, there is a last moment when his sins are unpardoned, and a first, in which, for the sake of Christ, they are all forgiven him. It is a matter of no small consequence that he should be able to distinguish such a period iu his past history. A Christian has great advantage in all his conflicts, when he can confidently refer to the precise time and place of his conversion. The sea-captain is much assisted and encouraged, though tossed and driven by winds and waves, by a reference to the "reckoning" he has kept since land disappeared from his sight. Allow that he has lost his reckoning, or never had a correct one; it is no matter how well the ship is managed, he has no assurance he shall ever reach the port of his destination; nor will he have any comfort till, Ly some means or other, he shall obtain his exact latitude and longitude. But the hour the matter is settled is that from which he reckons. The illustration shows the state of that man who has lost the grace of the second birth, or who seriously doubts whether the mighty change has been accomplished in the history of his mind. I told the congregation, the other night, of a good man in Dutchess county, New York, who sald, "I know the time and place of my conversion. t was in the corner of a certain field 286 ADVICE TO AN INQUIRER. where God had mercy upon ray soul; and there I drove down a stake. The devil often assaults me; and when he does so with violence, I walk down to the spot, and I have thought the devil fool enough to accompany me. I point to the stake, and say, Now, devil, do you see that post? Well, there, at such a time God converted my soul; and I enjoy the evidence yet.' This is an argument Satan has never been able to stand, and he gives the matter up as a lost case." But we have something more substantial than such a dea(d corruptible witness. Please read Romans 8: 15, 16; Galae tians 4: 6. When such a cry as is mentioned in the last pas sage comes into the heart, it is loud enough for the soul to hear; nor shall it ever be forgotten. Has the intelligent friend for whom you desire these remarks read the works of Dr. Paley? If so, she will recognize the following striking sentiments. His "Evidences of Christianity," and "Moral and Political Economy," are in high repute in all places of learning, and secure him from the imputation of being an "enthusiast or a fanatic." "I do not," says this great writer, "in the smallest degree, mean to undervalue or speak lightly of such changes, whenever or in whomsoever they take place. Nor to deny that they may be sudden, yet lasting. Nay, I am rather inclined to think, that it is in this manner they frequently take place. Nor to dispute what is upon good testimony alleged concerning conversion being brought about by affecting incidents of life, striking passages of Scripture; by impressive discourses from the pulpit; by what we meet with in books, or even by single touching sentences in such discourses or books. I am not disposed to question such relations unneces. sarily, but rather to bless God for such instances, when I hear of them, and to regard them as merciful ordinations of his providence. Now, of the persons in our congregations, tc whom we not only may, but must preach the doctrine of conversion plainly and directly, are there, who, with the name, indeed, of Christians, have hitherto passed their lives without any internal Teligion whatever. These are no more Christians, as to any actual benefit of Christianity to theii souls, than the most hard. 287 REVIVAL MISCELLANIES. ened Jew or the most profligate Gentile was in the age of the Gospel. As to any difference in the two cases, it is all against them. These must be converted before they can be saved. The course of their thoughts must be changed, the very principles upon which they act must be changed. Considerations which never, or hardly ever, entered into their minds, must deeply and perpetually engage them. Views and motives which did not influence them at all must become the views and motives which they regularly consult, and by which they are guided; that is to say, there must be a revolution of principle. The visible conduct will change, but there must be a revolution within. A change so entire, so deep, so important as this, I do allow to be conversion; and no one who is in the situation above described can be saved, without undergoing it; and he must necessarily both be sensible of it at the time, and remember it all his life afterwards. It is too momentous an event ever to be forgotten; a mnan might as easily cease to recollect his escape from shipwreck. Whether it was sudden, or whether it was gradual, if it were effected (and the fruits will prove that), it was true conversion, and every such person may justly both believe and say for himself that he was converted at a particular assignable time. It may not be necessary to speak of his cnversion, but he will always think of it with unbounded thankfulness to the Giver of all grace, the Author of all mercies. "The next description of persons to whom we must preach conversion, properly so called, are those who allow themselves in the course of any known sin. The allowed prevalence of any one known sin is sufficient to exclude us from the character of God's children; and we must be converted from sin, in order to become such. Here, then, we must preach conversion. " In these two cases, therefore, men must be converted, or remain unconverted and die; and the time of conversion can be ascertained. There must that pass within them, at some particilar assignable time, which is properly conversion, and will all their lives be remembered as such. This description, without all doubt, comprehends great numbers, and it is each per 288 ADVICE TO AN INQUIRER. son's business to settle it with himself whether he be not of the number; - if he be, he sees what is to be done." But, to refer more immediately to your own experience. It is your duty to keep in memory God's gracious dealings with your soul in times past. The Israelites were commanded by the l,ord, Exod. 16: 32, 33, to fill a pot with manna, and lay it up before the testimony as a memorial of the bread rained down from heaven when God brought his people out of the land of Egypt. The stone which the prophet Samuel raised between Mizpeh and Sher was a rememnbrancer. He named it EDenezer saying, "Hitherto h. th the Lord helped us I " 25 289 CHAPTER X. THE CONVERT UNDER SORE TEMPTATION. I DO not wonder that, instead of peace you have trouole,' in all your "borders." When a prisoner has escaped, the ' hue and cry" is immediately raised. So long as he remained safe in the cell, there was quietness and peace in the prison; but if he have broken his fetters, and forced back bolts an(d locks, and got loose, the jailer will try to raise the country after him. The devil was your jailer, and he kept you a close prisoner: but one mightier than he has forced open your prison doors; and there were none present to say to the enraged fiend, as St. Paul to the distracted jailer, "Do thyself no harm; we are all here." No, bless God, he is mninus of one. One! hal lelujah! hundreds have vacated their cells lately, as if an earthquake had shaken hell's prison; and they are free from his hellish grasp, at least, for the present. And it will be their own fault if they are ever again within the grasp of his power. Your case bears no small resemblance to that of the Israelites. When they toiled at the brick-kilns of Egypt, and bowed their necks uncomplainingly to the yoke of Pharaoh, it was well. They endured the hardships of a degrading slavery, but Pharaoh thought very well of them. The Lord God, at length, broke from off them the yoke of that tyrant, and, with a strong hand, brought them forth from a cruel bondage. But Pharaoh pursuex them with "horsemen and chariots of war," intending to slay, or terrify them back again into bondage. And thus it was with you. When in the devil's service, he gave you plenty of worK, hard work, hushed your guilty fears, and thus rendered you a willing captive. No sooner, however, did you begin to struggle for liberty, than he caanged his voice THE CONVERT UNDER SORE TEMPTATION. concerning you. The Lord came down with an outstretched arm and a strong hand, and bade the oppressed go free. The tyrannical and galling yoke of Satan was rent off from your soul, and you left his service and territories in triumph. The old tyrant, the devil, it seems, is aroused; - all hell's legions are out in pursuit! "And the Lord said unto Moses, Wherefm-e criest thou unto me? - Speak unto the children of Israel, that they go forward." Exod. 16: 15. Go forward, my dear friend; and that God who interposed his power so miraculously ill behalf of the Israelites at the Red Sea will surely overthrow your spiritual enemies. Your present conflicts are severe, but you should consider them rather as tokens of the safety of your state. I was once highly pleased and profited by the following sentiments of an old divine. May they prove a blessing to you! -" The less peace you have from the devil, the more pleasure you may take in the reflection that you have escaped out of his clutches. The more restlessly he follows you with the fury of many temptations, the more sweetly and securely, if you give way to the counsel of the prophets and the work :f faith, may you repose your wearied soul upon the comnfortable assurance of being certainly a child of God." Bradford, the martyr, you may remember, considered his sufferings only as so many evidences that he was in the right lay. A good man, many years ago, foiled the devil with the following weapon: "I am now, in Christ, a new creature; ard that is what troubles thee, Satan. I might have continued it mv siins long enough ere thou wouldst have been vexed at it; but now 1 see thou dost envy me the grace of my Saviour." The tempter, finding himself discovered and resisted, retreated from the field. As to your fear of backsliding, I can only say to you as did an aged Christian to one troubled with a similar apprehen. sion:' So long as you fear, and are humbly dependent upon God, you shall never fall, but certainly prevail.' The individual, I believe, till the end of life, realized the truth of the remark. Satan is a shrewd and crafty antagonist. He has encountered many a Christian, and has even " measured swords" with Jesus Christ himself. Whatever the weapons 291 REVIVAL MISCELLANIES. are you chose to fight with, he will never fail to try what metal they are made of. I well remember, at a particular and somewhat trying period of my Christian life, one who had more faith and courage than myself said: "The glorious splendor of the Christian armor in the sixth chapter of Ephesians is able, my brother, to dazzle the devil's eyes, daunt his courage, and drive him from the field." I replied, mournfully, "Perhaps so; but I think the devil is determined to examine mine pretty closely, as if to try of what sort of metal it is made." That advice of the apostle is particularly applicable to you just now: "Let patience have her perfect work, that ye nutay be perfect and entire, wanting nothing." Neither fret nor murmur; quietly wait upon God, and endure to the end of this trial, and those graces of the Spirit which are as yet imperfect shall be brought unto a state of complete perfection. " Patient wait in sore temptation, Let no murmuring thought arise; Firm in deepest tribulation,. Breathe thy wishes to the skies; When afflictions all surround thee, Calm attend thy Maker's will; Pain nor death shall e'er confound thee, Only know him and be still." If faithful, you will lose nothing, but be an infinite gainer by these trials. If they drive you to seek purity of heart, all shall be well; you will then be safer than now, because not so liable to depart from God, nor so easily corrupted by the devil. Indwelling sin is his faithful ally, but a most treacherous and dangerous foe to the soul. "A holy Christian," said a good man, "is like gold. Now, cast gold into the fire, or into the water; cast it upon the dunghill, or into the pleasant garden; cast it among the poor, or among the rich, -among the religious, or ant)ng the licentious; yet still it is gold,- still it retains its purity and its excellency. Holiness is conservative; it is the preserver of the soul. It was holiness that enabled St. Austin tn thank Gol thal his he irt and the temptation did not mee; 292 e THE CONVERT UNDER SORE TEMPTATION. together. "As things are in their nature and principles," says Flavel, "so they are in their operations and effects; fire and watel are of contrary qualities, and when they meet, they effectually oppose each other. Sin and holiness are so opposite, that if sin should cease to oppose holiness, it would cease to be sin; and if holiness should not oppose sin, it would cease to be holiness." When holiness has charge of the soul, every bad thought injected by the devil is repulsed with a holy indignation. There is a great difference in the effects of a spark falling upon a marble floor, clean and white, and a floor sprinkled with gunpowder. Nevertheless, my dear friend, if you are faithful to God, though you have to contend with indwelling sin, and "various temptatioIs," God will never forsake you, so long as you maintain the contention. The Tyrians bound their idol gods with chains, lest, in the time of danger, they should desert their old friends; but our God has bound himself with the chains of his promises, that he will not leave nor forsake us. Consider the following comforting promise: "For he hat.s said, I will never leave thee, nor forsake thee." Heb. 13: 5 An old writer comments upon the above passage thus: "The Greek has five negatives, and may thus be rendered:'I will not, not leave thee, neither will I not, not forsake thee.' The precious promise, you will perceive, is renewed five times, that we might have strong consolation and vigorous confidence." The words were originally spoken to Joshua: "As I was with lIoses, so I will be with thee: I will not fail thee nor forsake thee." A blessed promise this; and it may be righteously claimed by every spiritual warrior in the army of Jesus Christ. It was afterward quoted by David, for the encouragement of his son So'omon: "Be strong and of good courage, and do it; fear nlot nor be dismayed: for the Lord God, even my God, will be ivith thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the Lord." 1 Chron. 28: 20. It is repeated again in- the book of Psalms ", Iy loving kindness will I not utterly take from him, nor suffer may faithfulness to fail." Any one reading the Creek of Heb. 13: 5 cannot fail to see 25* 293 REVIVAL MISCELLANIES. the truth of the old divine's criticism, with regard to the nega tives. The promise was concluded by the apostle, in additional strength of language, that it might harmonize more fully with the superiority of Gospel privileges, when compared with the Jewish. The promise had passed the cross of Christ, hence the propriety of its pec'uliar strength. It is impossible to conceive how word3 could be better arranged to express the unchangeable friendship of God toward those who hat their trust in him. Dr. Doddridge renders it: " I will not, I will not leave thee; I will never, never, never forsake thee." O! my friend! all hell cannot prevent the virtue of this promise from wielding an influence upon your present and eternal well-being, so long as you are faithful. Has he not also assured you, " When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee"? Many times have I joined the American Christians in singing the following beautiful lines, which will serve as a sort of comment upon the above passages. Often, very often, have we rejoice I with joy unspeakable while we sang: - I How firm a foundation, ye saints of the Lord, Is laid for your faith, in his excellent word! What more could he say than to you he has said You who unto Jesus for refuge have fled? "In every condition, in sickness and health, In poverty's vale, or abounding in wealth, At home or abroad, on the land, on the sea, As thy day may demand, shall thy strength ever be. " Fear not, I am with you; oh, be not dismayed, I, I am thy God, and will still give you aid; 1'11 strengthen thee, help thee, and cause thee to stand, TJ pheld by my righteous, omnipotent hand. ' When through the deep waters I call thee to go, The rivers of woe shall not thee overflow; For I will be with thee, thy troubles to bless, And sanctify thee thy deepest distress. 294 ThE CCNVERT UNDER SORE TEMPTATION. IW'e; throughl fiery trials thy pathway shall lie, My grace all-srlfficient shall be thy supply; The flames shall not hurt thee,- I only design Thy dross t) consume, aw'l thy gold to refine. Eveni down to old age, all my people shall prove My faithful, eternal, unchangeable love; And when hoary hairs do their temples adorn, Like lanmbs they shall still on my bosom be borne. " The soul that on Jesus doth lean for repose, I will not, I will not desert to his foes; That soul though all hell should endeavor to shake, I'll never, - no, never, - no, never forsake!" A thkigh, then, you are in heaviness through manifold temptatton, that the trial of your faith may be more precious than gold, you see what a groundwork there is for confidence and spiritual joy. I have frequently had the perception you speak of, -of the presence of angels. But I have told to very few my ow 1 experience with regard to such manifestations. Few, except those who walk very closely with God, would understand. It is wiitten, the angel of "the Lord encampeth round about those that fear him,' to succor or to deliver. I was reading, the other day, an account of one of the primitive Christians, who suffered for Christ the extremest tortures; -a young man, if I remember arighlit. When doing their utmost to torment him on the rack, he seemed very happy; and so overpowering were the comforts of the Holy Ghost, he declared that he himself was unconscious 6f the sufferings of his body, -that his pleasures were unutterable! Tired, at length, of tormenting him, they took him down from the rack, -at which he complained, saying, now they were doing him wrong. "For," said he, "all the while I was on the rack, and you were venting your malice against me, I thought there was a young man in white, - an angel that stood by me, who wiped off the sweat; and I found a great deal of sweetness in my sufferinTgs, which now I have lost." Nor need we wonder at this, seeing that the word of God expressly declares that they are "all ministering spirts sent forth to.iniste, for them who 295 REVIVAL MISCELLANIES. thall be heirs of salvation." Heb. 1: 14. We may not, indeed, be at all times sensible of their presence; but they are always near us, and, in a greater or less degree, as the case may require, exert their influence for our comfort in or deliverance from temptation. You will do well, however, to meditate much upon that fine promise: " There hath no temptation taken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." The " wa y of escape" you must leave to him. Perhaps, you may yet have to sing, "Thine arm hath safely brought us A way no more expected Than when thy sheep passed through the deep, By crystal walls protected." Before long, God will bruise Satan under your feet. Is it not written, " For he that toucheth you toucheth the apple of his eye"? " And," said a good man once, "And whosoever is bold enough to touch the apple of God's eye, shall dearly smart for it." Was it net upon this principle Christ declared, in reference to any who should dare to offend one of these little ones who believe in him, that rather than be guilty of such an offence, and the hazard which attends it, it would be better for him that a millstone were hanged about his neck, and he were cast into the sea? If the displeasure of the Loid is so severe against a human persecutor, how much more against a knowing and malignant devil! The devil hazards more than we are aware of, when he attacks the saints,- especially a new convert. The value of the prize, and some great and infernal principles involved in the matter, overbalance the risk, possibly, in the estimation of the prince of darkness. We shall know more about these things hereafter. It is sufficient for us to know that, if we resist thle devil, he will ftee fromn us. James 4: 7. If we parley, he will bid defiance to heaven, and pursue our track, as .he shark the wandering and fated ship. When in the city of Cork, I':eland, T was conversing witl an old Irish class-leader, on 296 THE CONVERT UNDER SORE TEMPTATION. the severe mental conflicts with which some good people are particularly harassed. He said, he sometimes told the tempted ones in his class that the devil is just like a dog; - the dog will stay with you, and lie under the table, if you will only give him bones to gnaw; and when he does obtain them, he will keep snarl. ing and grumbling still. Doubts, fears, evil reasonings, and surmises, are such bones as the devil loves to pick, and they are never sweeter than when given by a human hand; the more of these you give him, the closer he will press upon you, and the more steadily will he pursue you, and wait upon you in all your restimg-places. The more bones you throw him, the louder he wiA snarl, and the more annoying will he become. Let him have no more bones. Starve the devil, and he will leave you; he will go elsewhere; he is the last being in the universe that will spend his short time to no purpose. The illustration is homely, but it unfolds a great and solemn truth. But I must hasten to a conclusion. Forget not that you nave a Mediator in heaven: " We have an Advocate with the Father, Jesus Christ, the righteous." The devil may accuse, but Tou cannot be overthrown while you commit your cause into the hands of such an Advocate. Heavy were the accusations against 2Eschylus, in the old story, and some of them, indeed, were too true; but his brother, who had received many wounds in the battles of the Commonwealth, moaed the magistrates in his favor. Every scar was an argument,- an advocate! Come, my friend inter now into your closet, kneel down, and sing that fine verse 'Entered the holy place above, Covered with meritorious scars, The tokens of his dying love, Our great High Priest in glory bearHe pleads his passion on the tree, He shows himself to God for me." " He is come " cried a martyr, clapping his hands, on the way to the st.ake. But he had been greatly dejected before, and had suffered much from that cause. "He is come! He is come!" told that t| e presence of Jesr's had banished all his sadness, and ,Trnied hi3 sorrow into joy My prayer is, that you may be 297 I.EVIVAI, MISCELLANIES. enab.ed to exclaim, "He is come! He is come!" before you arise from your knees. That was a fine saying of Augustine, when reproached by his persecutors for his past wicked life, -" The more desperate my Vase was, the more I admire my physician." This sword has :wo edges: you may wield it against the devil when he assails you with those weapons which your past life has furnished him; and, should your mourning be turned into joy, you may lay about you with the other edge. " The more desperate my case was, the more I admire my physician!" Let Jesus, and him crucified, be your only plea. Trust simply and singly in the merits of his blood. Resolve to do this in life, in death, and forever. This, too, is a mighty weapon. It was wielded, a few years ago, with great effect, by one of our local preachers, in America, when dying: "I die," said he, "wrapped in the merits of Jesus; and I shall lie down in the grave wrapped in the merits of Jesus; and I shall rise in the morning of the resurrection wrapped in the merits of Jesus!" The devil trembled and fled. before it, and the saint entered into his rest with glorious joy. An old writer says: "As corn is beholden to the flail to thresh off its husks, or as the iron is beholden to the file to brighten it, so necessary are temptations and afflictions to the people of God." An hour of affliction, or a day of sore temptation, has often been more beneficial to my soul than many days of sunny prosperity. There are herbs, you know, whose virtue consists chiefly in their fragrance, but some of them are quite scenztless and uninteresting till bruised; then they shed their perfume all around. Thus it is with many a Christian. The fragrance of his piety is never diffused abroad until he is well bruised; till " Hell has won its will, To wring his soul with agony." "Our prayers-and meditations," said a good nmn, "like hot spices, are most fragrant when our hearts are bruised in God's mortar, an. broken with afflictions and troubles." When such a one, after day or week of trial, speaks in a class or a love 298 THE CONVERT UNDER SORE TEMPTATION. feast, an influence from heaven descends upon all around. I have frequently observed this, and have felt, with the poet, "'T is even as if an angel shook his wings, - Immortal fragrance fills the circuit wide!" Such mental trials are thus overruled, usually, for the good Df a privileged few, but the influence often extends to many. Like his Lord and Master, the tempted one may terminate his forty days of trial in the wilderness, and then return in the power of the Spirit into Galilee; and, if God ordain it for his glory, the fame of the humble and zealous man may spread through all the region round about. Luke 4: 14. Miracles of grace and mercy may result from such an instrumentality. But a dispensation like this is as great a mystery to some carnal professors as was Samson's riddle to the Philistines: "Out of tJe eater came forth meat, and out of the strong came forth sweetness." Judges 14: 14. Who could ever have imagined that the carcass of a lion should have become a bee-hive? "What is stronger than a lion? what is sweeter than honey?" Samson had a tremendous conflict, no doubt, with the lion. When he came out with a roar against him, it is not unlikely he apprehended peril; but, when the Spirit came mig,itily upon him, he rent the furious animal as it had been a kid, and, leaving him dead, went on his way rejoicing. Sometime afterward, when passing that way, he turned aside to see the carcass of his old antagonist, when, "lo and behold," he found therein a swarm of bees, with plenty of honley! So he took thereof in his hands, and went on eating, till he met his father and mother; and he gave them, and they did eat. You can apply the above to your own case, and carry the idea, if you please further than time will permit me. I am persuaded, however, the Lord will overrule for your g,ood, so long as you are faithful to his grace, every temptation which may assail you. A poet has given that interesting circumstance recorded in 1 Kings 17: 6 an ingenious tuni: - 299 REVIVAL MISCELLANIES. " Thus Satan, that raven unclean, Who croaks in the ears of his saints, Compelled by a power unseen, Administers oft to their wants. God teaches them oft to find food, From all the temptations they feel; This raven, who thirsts for their blood, Has helped them to many a meal!" I have often thought of that sentiment written by a young ady in America to a friend of hers: "I believe both our souls would wither, did not the rough wind sometimes arise to blow away the dust from our branches." Had not that terrible tempest overtaken the disciples on the lake, they would not have been the admiring witnesses of that stupendous miracle which humbled into silence the winds and the waves. Their terror was great, when they cried: "Master, carest thou not that we perish?" "The ship was covered with the waves; but he was asleep." But how great was their joy and confidence, when they exclaimed one to another, " what manner of man is this? for he commzandeth even the winds and water, and they obey him." It is your duty, at this time, to look for divine interference; If not for entire deliverance, yet for more abundant comfort and joy in the Holy Ghcst. "When," said a good man once, "When should the torch be lighted, but in the dark night? When should the fire be made, but when the weather is cold? And when should the cordial be given, but when the patient is weak?" A poor man, in a certain place, was heard to say, that he was once rich, and had learned something of God, and then he prayed contintially for a closer walk with God. " But, at first," he continued, "when God began to answer my prayers, I thought he was going to destroy me; he deprived me of everything I had, but he gave me what was of infinitely more value, even to know more of himself and Jesus." How often, when standing on the sea-shore, "while the wind laid on the sea its continuous blast, and myriads of billows whitened in its track, and wave rolled on wave in emulous confusion," have I watched the motions of the buoy! Again and again would the waves pass over it; - bury it for a moment, 300 THE CONVERT UNDER SORE TEMPTATION. 4ut only for a moment; again it appeared riding upon -he tops if crested billows, -maintaining its position steadily amidst the restless and frowning elements, nor departing an inch beyond the prescribed limits, because attached to a rock which ould not be moved. And I have seen the Christian also, encompassed with warring temptations; as if the strength of hell had been mustered to overthrow him. And one wave of trouble has followed upon the track of another, yet he has remained firmly stationed amidst it all; because anchored upon the Rock of Ages. He could smile at the tempest, and laugh at the waves; -his heart was fixed, trusting in the Lord. Thus circumstanced, I have heard him repeat the following lines, and with an energy that might make a devil tremble: "Led by God, I brave the ocean; Led by Him, the storms defy; Calm amidst tremendous motion, Knowing that the Lord is nigh. Waves obey him, And the storms before him fly." And, after the storm was over, I have seen the same individual "emparadised in joy," and not a cloud upon his sky, nor a single ripple of the late commotions passing over his composed breast, and remembering his troubles only as waters gone by. Gifts and graces from above have I known to descend upon such an one, with an zunction which enabled him to carry everything before him among the ranks of sinners, while to the saints of God it was "as if an angel shook his wings." These varieties in our spiritual pilgrimage, like the various changes which occur in nature, are, though painful, best for us doubtless; else our Heavenly Father would not permit them. They are overruled for good, and why should we com!lain? "Perpetual sunsnine wastes the lovely green, And spreads disaster o'er the wide terrene Perpetual storm impedes the tender growth, And robs the fields of comeliness and worti. By frequent changes yon extensive plain Is made to yield its golden stacks of grain; To scenes unvaried nature stands opposed, By clashing processes are her charms disclo.sed." 26 301 REVIVAL MISCELLANIES. The heathens themselves had some perception of the benefit' arising from such adverse changes. Hence that memorable paradox, that, "None is so unhappy as he who has never known adversity." Salvation is of the Lord. Trust in him at all times. Rather die than sir; Rest fully, firmly, constantly, upon the merits of Christ. A poet has truly said, "Our life is but a pilgrimage of b.asts." The sentiment is quite as applicable now, in the nineteenth century, as it was in the seventeenth, when it was written. Your temptations are, I confess, very severe. They somewhat resemble those which led a pious lady mournfully to complain, - "Mine is a growing sorrow. Like other streams, it widens as it proceeds." St. Peter denominates such trials "manifold temptations." They are "varied," says Mr. Wesley, " a thousand ways, by the change and addition of numberless ircumstances." They may be fitly compared to those Alpine difficulties of which the poet speaks: " But, these attained, we tremble to survey The growing labors of the lengthened way; The increasing prospect tires our wandering eyes, Hills peep o'er hills, and Alps o'er Alps arise. Yours are "fiery trials;" and they are the more severe on atcount of their being principally mental. The -pains of the mind are much more afflictive, and harder, I believe, to be borne, than those of the body. I remember an apologue, which came over to us some years ago, from Persia, illustrative of this fact. A king and his ministers of state, by some means, were drawn into a discussion, whether mental or corporeal sufferings are the severest. The dispute lasted some time, and resulted iL a difference of opinion. One of the ministers proposed an experiment, which was agreed to. He took a lamb from the flock, broke its leg, shut it up, and placed plenty of food before it; he then seized another lamb, and shut it up with a tiger The tiger was bound by a strong chain, so that the beast cot, spring near the lamb:without the possibility of touching it. Ini 302 THE CONVERT UNDER SORE TEMPTATION. the morning the king was carried to see the result. The lamb with the broken leg had eaten all its food, but the other lay dead through fright. You can make the application. While I was in Leeds, a brother told me of the case of a sistear who had suffered severely from mental conflicts. One said, "Fear not, my sister; the devil is a chained enemy!" With a sorrowful voice, she replied, "But I have sometimes thought his chain is very long." There are certain kinds of temptation which are termed "The depths of Satan;" which will apply to those "blasphemous thoughts" of which you speak. "The heavens for height, and the earth for depth;" but how very far is it, often, to the bottom of the depths of Satan's malice, and cunning working! To the heights of the understanding will he aspire, and to the depths of the heart will he descend. To either of these he will carry his secret and infernal counsels and plots, and with inconceivable energy. I have met with the remark somewhere, in the course of my reading, that the Christian should be influenced by a retrospective and a prospective view of his history, and derive therefrom experience and comfort. But Satan may render both a source of annoyance to the mind. It is right you should be humbled in the view of the past; but it is wrong to allow your spirit to be depressed, - " stung and tormented," - because of it. If youl sins are forgiven through the mercy of God in Christ Jesus, you should rejoice and be grateful,- not sad and unthankful. Noi should you, for a moment, suppose the present trials which assail you "are acts of a retributive justice." That was a cor. rect saying of St. Augustine: "Our sufferings are no argument against our righteousness, nor even for our righteousness, but our righteousness may be an ornament to our sufferings." Look at unhappy Benjamin! Joseph loved him more than any of the rest, but he suffered most severely, for "the cup vas found in Benjamin's sack." Nor should you be amazed at this, seeing that it is written: "For unto you it is given," as a token of special favor and honor, "in the behalf of Christ, not only to believe in him, but also to suffer for his sake" 303 REVIVA, MIISCELLANIES. You have a skilful and malignant enemy to contend with and this is his hour, and he is making the most of it; the why and the whci forc, you shall know hereafter. Satan knows you well; and a mechanic never understood his tools better than does your enemy. He knows what will most affect you, and the instrument mrost suitable to wound or impress you. Your mind is sore, and it has a leaning just now to melancholy; and the mind, like a tree, is easily bent in the direction to which it leans. Satan knows this, and his entire weight, or, at least, as much as God permits, is thrown upon the leaning side. Do you understand me? I was amused, the other day, with the quaint remark of a good man. Speaking of the devil, he remarked: " The fiend might well be called Beelzebub, which signifies masterfly; because, as a fly, he quickly returns to the part from which he was but now beaten." A tender conscience is an unspeakable blessing, as it may save the soul from unutterable woes, both in this world and the next. But a scrupzulous conscience is not a blessing; "rather," says Mr. Wesley, "it is a sore evil." It is upon this a malicious tempter likes to alight. Again and again, he will come down upon this sore place, - this diseased faculty of the mind,and will irritate and perpetuate the uneasiness arising from that conscientious scruple. I know a person who has suffered severely, in past years, from the same cause. I have heard him say. "The melancholy eye of my soul could look for months at a case of conscience, without winking. Although my reason sees the path of duty, and my judgment decides against the cause of my uneasiness, yet all the decisions of the ligher powers of my mind are insufficient to remove the secret annoyance, or to satisfy the unreasonable scrup' s entertained by my weak conscience,' Some writer cor:mpares a tender conscience to the eye; the east dust that blows into it will make it smart, and this not from soreness, but from quickness of sense. Now, this quickness of sense is the preserver of that delicate organ; - indeed, it may )e the safe-g,zard of the entire body. " The light of the body 304 THE CONVERT UNDER SORE TEMPTATION. ts t.ie eye," Solomon says, " The wise man's eyes are in his head; "- his ornan ent and his defence. The eye, when used figuratively in Scripture, generally denotes the right use of reason. A poet illustrates the idea thus: " The wise are circumspect, maturely weigh The consequence of what they undertake, Good ends propose, and fittest means apply To accomplish their designs." "Tlie eye is to the body," says one, "what the sun is to the universe in the day-time, or a lamp or a candle to a house at night." The conscience, however, may be fitly compared to the eye, and its quick sensibilities may be the means of great and continued blessings to the soul. It was this quality in King Josiah that secured to him the favor of God, at a time when the aspect of providence was lowering and threatening: "Thus saith the Lord God of Israel, As touching the words which thou hast heard; because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation, and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the Lord." But there is a difference between the sensibilities of a healthy eye, and those which arise from disease, -as inflammation, for instance. It is so with the conscience; that quickness of sense which belongs to it in a healthy state may occasion a smart when in contact with real evil, and alarm the soul into a sense of danger; but a diseased conscience, like an inflamed eye, will create pain, when there is no sin to occasion it. A long continuation of:)re and perplexing temptation is apt to bring on such a state of conscience as friction will do, when continued for any length of time upon the surface of the flesh; - it will produce irritation and i7fammation of the part. I have conversed with many persons exactly in this state of mind, and, usually, have found their trouble amounting to this An impression is made upon the conscience that some things atre 26* 305 REVIVAL MISCELLANIES duties which tle judgment contradicts; or, that sonie past oI present actions with regard to business, habits, conversation dress, &c., are.iinful, while reason rejects such a conclusion; but a dissatisfie conscience maintains the matter in a state of uncertainty. In nine cases out of ten, it is an effort of the devil to raise a storm where there should be a CALM. I could name a few devices of the enemy, in which, if he succeed, he gains a fearful advantage over a person thus circumnstanced: 1. By inducing the tempted one to persist in concealtng the trouble within his own bosom. The snare, possibly, mig't be readily broken, were the case divulged to a faithfiul and intelligent friend. This, to a delicate and sensitive mrnind, is not, in some cases, an easy matter, unless it find another heart "in union, mutually disclosed," and in which may be reposed undoubting confidence; with whom, "In all the sweet coincidence of thought, The soul holds intercourse." Not to have such a friend is an evil; and, such is the deceptive nature of friendship, in this world of ours, that most people, before they arrive at twenty years of age, have learned to act upon that advice of the Scotch poet: "Aye free, aff hand, your story tell, When wi' a bosom crony; But still keep something to yoursel, Ye scarcely tell to ony. Conceal yoursel as weel's ye can Frae critical dissection; But keek through every other man, Wi' sharpened sly inspection." It is a pity, however, when the case is of such a nature as might be divulged, even to a "common friend," without risk, that the perplexed conscience should be left to struggle with it in secret and alone. The advantage, in such a case, is all on the devil's side. 2. By restraining prayer. God in Christ is our friend "i n everything by prayer and supplication, with tha aksgivilg," ays tha apostle, "let your requests be made kinown unto God, 306 THE CONVERT UNDER SORE TEMETATION. and the peace of God, which passeth understanding, shall keep your heart and minds, through Christ Jesus." To this friend you L:.ay tell all that is in your heart, without fear of being betrayed. The apostle says, "unto God," because there may be cases which it would be, perhaps, improper to divulge to a fellow.-,reature. By prayer we may obtain light, strength, or direction, while we engage God in our behalf; -just as we gain a true friend to espouse our cause, when we make him our gonfidant. Prayer is the devil's plague. He cares not a straw fct your reasoning, if you will but keep your cause from God. 3. By neglecting the Scriptures. If prayer is our method )f opening our mind to our heavenly Father, the Bible is his method of opening his mind to us. "Therefore," said the psalmist, "I esteem all thy precepts concerning all thing(s to be right. I love thy commandments above gold; yea, above fine gold." The word of God is "the sword of the Spirit." And "if you fetch this sword out of God's armory," said a good man to another, "the devil will run, like a coward." The Leviathan, his name-sake, is more afraid of the sword-fish, I have heard, than of all the fish of the ocean. Jesus Christ gave him such a wound with that sword, - "It is written," - that he feels it to this day. Nepotian, whose heart Jerome named Bibliothecam Christi, Christ's Library, because so well stored with Scripture, had a great and manifest advantage over Satan, when compared with less favored minds. It was on this principle that Robert, king of Sicily, said: "The Holy Books are dearer to me than my kingdom; and, were I under any necessity of quitting one, it should be my diadem." And it is on this principle the devil will try every method to keep the scrupulous conscience froni obtaining a knowledge of those particular Scriptures which would set it right, if applied by the Holy Ghost, in a few moments. 4. By:dopting hasty and unjustifiable mneasures for deliveran.ce. Sudc'i as, 1st. Inprudent vows. These afford Satan a fearful advantage. 2nd. Yielding to sin. I have known per sons strongly tempted to commit sin, supposing positive condem nation to be more tolerable than the harassing effects of uncer 30 i' REVIVAL MISCELLANIES. tainty.'This is a dreadful alternative, and an abominablu device of Satan, from which the sincere soul should recoil with horror. Better sav, ' Aather I would in darkness mourn The absence of thy peace, Than e'er by light irreverence turn Thy grace to wantonness; Rather I would, in painful awe, Beneath thine anger move, Than sin against the Gospel law Of liberty and love." 5. By indulging a fretting and repining Spirit. T]'his weakens the soul, and grieves the Spirit of God. John Bunyan tells us, that, yielding to impatience, he tempted God to grant him a sign of the truth of his omniscience; that, if all things were, indeed, known to him, with the very secrets of the human heart, he would prove it, by removing that particular thing that afflicted his mind. It was removed suddenly, but a worse temptation arrived immediately in its place. He confesses that, in his anxiety to get clear of one trouble, he did not dei recate or pray against that which might possibly follow. He does not tell us the nature of this second messenger of Satan; only, that it left a sting in his conscience, with intolerable bodily anguish; and that he considered it a punishment for his presumption. Perhaps he suffered for his impatience more than for anything else. 6. By reasoning and contending with the devil, and a weak conscience, with a DEARTH both of faith and love in the heart. This places the soul in circumstances most disadvantageous. A baptism of love would go far to silence the devil; it certainly would heal the soul, and procure its triumph. Satan can bear anything better than to see a Christian, against whom he is waging war, rejoicing with joy unspeakable, in the midst of his fiercest assaults. When such an event takes place, he usually leaves the field. The sooner, therefore, my friend, you obtain such a baptism, the better. Nothing but this can ever heal your. diseased consqie'ice, or raise you above the particular troubles 308 THE CONVERT UNDER SORE TEMPTATION. whi.t have so painfully annoyed y)u. "Make haste, make haste to love," said a good man in Spain, to one of a scrupulous conscience, "Make haste to love; and the scruples will fall away, which rise but from a fearful heart;'for perfect love casts o(t fear."' I have always admired that saying of the Rev. John Newton: "Love and fear are like the sun and moon, seldom seen together." Love is what you want, then,- perfect love. This will not only "cast out all fear that has torment" (1 John 4: 18), but it will impart a power to the soul, by which it will be enabled to render a cheerful obedience to the precepts of this royal Gospel law, as well as to the dictates of a sound and enlightened conscience "Inflame our hearts with perfect love; In us the work of faith fulfil; So not heaven's host shall swifter move Than we on earth to do thy will." It is Archbishop Leighton, I think, who defines the labor of love to be the labor of rest; -rest even in the motion it corn municates, because such motion is so natural and sweet to the soul that loves. True love to God, he says, loves the labor of love, as it is a service to him that is loved. Love has its motions, but they are heavenly and circular;- still in God, beginningo and ending in him; - yet not ending, but moving still without weariness. He compares the motions and labor ci love to'he revolution cf ttle heavens, which is motion in rest, chang mng not place tilo:gb runny ig still. 309 CIi PTEL XI. THE INSUFFICIENCY OF INFIDELITY. AAS my infidel reader never read the story of one Aristoxenus, the musician? So great was his admiration of his profession that he defined the human soul to be nothing more than, a harmony. You, from a baser motive, love of sin, define your soul to be "a part and parcel " of materialism. "This ardent hope, this fond desire, This longing after immortality," I consider to be the universal feeling of our race, with the exception of an unfortunate few,- those to whom, by a wicked course of life, immortality has been rendered undesirable. Look at the inferior animals; there is not one desire in their nature for which a benevolent Creator has not made a provision. A desire for immortality is one of the " leading passions" of man. Has the Author of our being left this wholly unprovided for? Do you think, my friend, that 1 misunderstand your character? I never can lose sight of the fact, that there is nothing in infidelity for which any intelligent man would seriously contend a single moment, unless necessitated to do so by irregular morals. If it be the fact that you desire "to live on terms of amity with vice," then, in order to sin without disturbance, "till nothing moves your consistency in ill," the readiest way is, to harden your heart in the forge of bad principles," and school it on "the anvil of despair," till it bids defiance to the strokes of :onscience. I feel inclined to apply + your lengthy lucubrations the sentiment of a witty individual: "The burning of a little straw may hide the stars of heaven, but the stars are stil there, and THE INSUFFICIENCY OF INFIDELITY. will presently reappear." Your bundle of infidel straw, kindled by a spark from your own forge, has, indeed, raised considerable smoke; and it aspires and spreads along the heavens, and threatens to cast into eternal obscurity every sacred star of truth. Lest you would increase your sin by cavilling at the declarations of your Maker in the Bible, I shall employ "the dying breath. ings" of one of your repenting brethren to blow away some of the smoke. May God make his sad and mournful end an eternal blessing to you! The thought has just struck me that you would not be offended, if I preface it with the following lines, with which I doubt not you are familiar: "Sure'tis a serious thing to die, my soul! What a strange moment must it be, when, near Thy journey's end, thou hast the gulf in view! That awful gulf, no mortal e'er repassed, To tell what's doing on the other side. Nature runs back, and shudders at the sight, And every life-string bleeds at thought of parting: For part they must; body and soul must part; Proud couple! linked more close than wedded pair. This wings its way to its Almighty Source, The witness of its actions, -now its Judge; That drops into the dark and noisome grave, Like a disabled pitcher, of no use." Upon the bed of his last sickness lay a dying sinner. His character may be best learned by attending to his bitter complainings when approaching that "awful gulf," from whence he never returned: "My physician tells me I must die, and I feel that he tells me the truth. In my best hours, and in my worst, death has been perpetually upon my mind; it has covered me like a dread presence; weighed me down like an ocean; blinded me like a horrid vision; imprisoned my faculties as with bars and gates of iron. Often and often, when, in saloons, alive with mirth and splendor, I have seemed the gayest of the inmates, this thought andfear of death have shot through my mind, and I have turned away sick and shuddering. What is it, then, to approach the reality? to feel it very near,- nay, close at hand? stealing on, and on, and on, like the tide upon the shore, not to 311 REVIVAL MISCELLANIES. be driven back till it has engulfed its prey? What is it to apprehend the approach of the time when you must be a naked, guilty, trembling spirit, all memory, and all consciousness, never again for a single moment to sleep, or know oblivion from the crushing burden of the' deeds done in the body'? The dying may, indeed, be in a place of torment, - in hell,- before the time; and the remembrance of past life, stripped of all its deceptions, shrivelled into insignificance, may appear, in connection with eternity, but as a tiny shell tossed on the broad black surface of an ocean; then, again, the intense importance of that very insignificant fragment of time, and the intense remembrance of all that occupied it; -its schemes, and dreams, and sins, and vanities, sweeping across the mind, in solemn order, like a procession of grim shadows, with death waiting to embosom all. O! well may I smite upon my breast, and cry, with all but despair:'Woe is me for the past! woe, woe, for the past!' Every dream is dissolved, -every refuge of lies is plucked from me, -every human consolation totters beneath me, like a bowing wall; and all the kingdoms of the world, and all the glory of them, could not bribe from mny soul the remem. brance of a single sin. Ambition, pleasure, fame, friendship, lie around like wrecks; and my soul is helpless in the midst of them, like the mariner on his wave-worn rock." The above is all that I feel inclined to oppose, at present, to your theories. To me it is awfully conclusive. You may smile at my weakness, but I never felt a stronger determination in all my life to live - if it were for no other regard than my death-bed scene -a holy and a blameless life. What has been one man's case may be mine, -yours. That which caused a capacious mind - a man of such splendid talents and acquirements - to tremble and be dismayed, may affect both you and myself, though of far inferior talents, if unprepared. 0, sir, think of these things in time! Prepare to meet thy God! "Sure, it is P solemn thing to die, my soul." The dying man spoke of the th,ought andfear of death having darted across his mind in the gayest assemblies; that they followed him everywhere, and attended him as a presence, in his best and worst hours. Has 312 THE INSUFFICIENCY OF INFIDELITY. not every sinner living something of this apprehension, more or less? Are you never annoyed wvith anything of the kind? If not just now, have there been no such visitations in past life; no such secret, unaccountable intrusions, which have thrown their shadows across your soul, and awakened feelings which you could not allay, -created an uneasiness which has not easily subsided? "Man, knoy thyself; "- an accomplishment this, quite as necessary for you as for the heathen who had it inscribed over the door of his temple. You put me in mind of a spider, running up and down, hither and thither, with a little thread; wasting its own body, arid wearing out its vitals, to make a curious web. No sooner is it finished, than the besoni, with one wild sweep, destroys the (,ay and airy fabric, and often, along with it, the unfortunate spider. Your web of sophistry will one day be torn to pieces, either by the besom of truth, wielded by the Holy Spirit; or by death, the most emphatic and conclusive of all preachers. Job 8: 14 is worth your attention; and the effects of your principles are very strikingly noticed in Isaiah 59: 4, 5. All you have written only goes to prove the truth of the testimony of one now with God, who, in his day, looked closely into your principles. "Infidelity grounds its existence on the fancied cheats it discovers in religious creeds, without having one original virtue to entitle it to respect. It is a system of negatives,- if system that may be called, whose only boast is, that it discovers errors in revelation, and hence assumes a title to credit, by instructing its votaries to disbelieve. Under the influence of this pure negation of excellence, it promotes its interests by the irritation of those passions which it should be the business of our lives to subdue, and fortifies itself in those strange commotions which it contributes to raise." There is a pretty and poetic sentimentalism in your views of death. Had you flourished in the days of a certain old poet, I fear his rude grapples would have disturbed your ideas. I question now whether your flowers can bear the following, altho!g,h little more than half a blast: 27 313 REVIVAL MISCELLANIES. I Strange to tell, Bold sinners rant it all the way to he.; Like fish that play in Jordanll's silver stream, They bathe in sensual lusts, and never dream Of that dead sea to which the stream doth tend, And to their pleasure puts a fatal end!" I admit that real repentance may not visit the death beds of your characters; but I cannot allow you to say, without contradiction, that remorse and terror never pay such a visit in their last hours. There is no necessity to go back to hardened Nero, who cried out, in desperation, "Have I no friend nor enemy to rid me out of my pain?" Nor to Julian the Apostate, who is reported to have taken into his hand some of his own blood, and flung it into the air, exclaiming, "Thou hast conquered me, oh Galilean! "- meaning Jesus Christ. The conduct of pagan bravadoes in extremity, given by a heathen writer, is quite illustrative of that of your modern infidel heroes, in the hour of death. Hear the testimony of this heathen: "When the Grecian forces hotly pursued us, and we must needs venture over the great water Strymon, frozen then, but beginning to thaw, when a hundred to one we had all died for it; with mine own eyes I saw many of those gallants, whom I had heard before so boldly maintain there was no God, every one upon their knees, with eyes and hands lifted up, begging for help and mercy, and entreating that the ice might hold till they got over." It is not to be denied that some of your sort die in a calm; but it only goes to prove that sentiment, "Their hope shall be as the giving up of the ghost." Job 9: 20. "They retain their hope to the last," says a commentator, " and thle last breath they breathe is the finai and eternal termination of their hope. They give up their hope and their life together." Conversing one day with a missionary in Quebec, he told me the following well-attested fact: In a tavern, a number of men were standing, talking upon various subjects, among whom was an infidel of the foulest character. A gentleman of his acquaint. ance, turning to him, said, "I have heard, sir, that you deny the existence of a God, of a devil, and of a hell. Is it so?' The 314 THE INSUFFICIENCY OF INFIDELI'TY. man replied, "I believe there is a place of rest, ani that place is the grave; but no man, while I live, shall ever persuade me there is a hell." These words had scarcely passed his lips when his head dropped, and, reclining upon the shoulders of one of his companions, all was silent! When they laid hold of him, he was a corpse! The dying hours of a certain great poet of the present century wxuld seem to make in your favor; though it evidently appears hlie was on the point of yielding. A little before death, he asked, with deep emotion, "Shall I sue for mercy? " A few minutes after, hlie mustered fortitude to exclaim, "Come, come, - I must resume my bravery, and die like a man!" To these instances may be opposed the testimony of another. His wife, seeing him in great distress, said, "My dear, you appear as if your heart were breaking." He replied, "Let it break; let it break; but it is hard work to die;" and added, with a piercing look, "Lord, have mercy! Jesus, save!" and expired. On the bed of his last illness lay one of your brethren, in a certain town. The door opened, and a companion who had first led him into the path of vice entered. The dying infidel, recov ering himself for a moment, recognized him with a bitter smile saying, "Behold thy work; thou hast done this!" The wretch approached, and began to pour into his ear his sophistical arguments. Whatever effect they might have had upon the man in health, they had lost all their efficacy upon him, in this awful hour. Turning a face pale with rage, he cried, "Leave me! begone! you have poisoned my existence; you have directed my soul to hell; and dare you, in this hour, torture your victim?" The man slunk away rebuked, and left the room perhaps, in his turn, to die the same miserable death. The pool infidel raved, swore, and blasphemed, till the nurse, unable to bear the horrible scene, fled, and left him to die alone. The sullen silence of a death-bed is a poor argument for the triumphs of infidelity. It is not till such men are past speaking that their terrors, perhaps, begin. Some years ago, a bad man fell into a certain river; he was not permitted to remain there till the "vital spark" had fled, but was with difficulty restored 316 l}EVIVAL MISCELLANIES. to consciousness. He was asked what his feelings were when drowning. " The most horrible," said he, "you can conceive. A1ll the sins I ever committed rushed at once into my mind, and cor.nscie.nce portrayed the whole to me; yea, I beheld the flames of hell kindled before me." Before I sailed for this country, when in the State of Massachusetts, a man of God, in whose veracity I had the most perfect confidence, related to me an account of a couple of deaths kvhi'li had taken place. The first had carried out your princi pIles to their true results. "I often conversed with him," said my friend, " and urged him to renounce his infidelity. The last time I saw him, he got very angry: 'As if the legion-fiend his soul possessed, And a whole hell were worrying in his breast; And frenzy fired the bold blasphemer's cheek, He looked the curses which he could not speak.'" Were it not," said he, "that you are an old man, I would certainly horsewhip you." "I am glad," answered my friend, "that anything saves me from your vengeance; but hear me." He grew worse and worse, till God could apparently restrain his wrath no longer. He was struck with death at an unexpected hour. His agony of mind was greater than that of his body. He felt himself cited to appear before the eternal Judge. His diseased body could not live, but his disconsolate soul understood too well the risk of dying. His refuges of lies failed him, under the convincing arguments of death. Finding death unavoidable, he hastened to be away. It is not for me to say whether, even then, the Spirit of God was still not striving to the uttermost; but you know, sir, it is possible for at man "To feel his heart can bleed, yet not repent; To sigh, yet not recede; to grieve, yet not rele.rnt." Terror and distraction increased to such a degree tlat he entreated his physician to kill him. Receiving, of course, a )rompt refusal, he turned to some o,: his neighbors, beseechirg 'hem to despatch him. But he died 316 THE INSUFFICIENCY OF INFIDELITY. The second case was that of a surgeon, a man of talents. He had not, it seems, the cold privilege allowed such a character b) a poet: " He that will be cheated to the last, Delusions, strong as hbell, shall bind him fast." That guilt, which had stood its ground so long against the threatenings of God, was arrested suddenly by death; and, with very little warning, he found himself on the very verge of time, just on the point of appearing before his justly-offended Maker. The frequent gleams of remorse - transient, it is true - which he had experienced when in health, had now kindled into a flame ore mental agony. He had by some means arrived at a certainty that he must not entertain any other prospect than that of spend. ing an eternity in hell. The scene was one which cannot be described. Visiters fled in terror from his room. Only one wicked Universalist had the courage to remain with him. But he could not, after the surgeon's death, be persuaded lo relate the terrific utterances connected with his last breathing. Ah! sir, your principles should yield you much advanitage, with a great deal of comfort through life; for I assure you there is nothing in them to afford you consolation in a dying hour. That was a true saying of an old divine, that God was longer in destroying Jericho than creating a world. When Adam and Eve had sinned, it was not before the cool of the evening that the voice of the Lord God was heard in the garden. But it was the voice of God "walking," not running, affording, even then, an illustration of those attributes of his nature, "Merciful, gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin." An old writer has somewhere said that "Justice pursues thb enemies of God with leaden wings, but that it will lay hold of them sooner or later with hands of iron." A few years ago, in the winter, a large sleigh-stage started vith twelve persons from Hoboken, opposite New York, for the. city of Albany, on the Hudson river. Among the passengers was a most interesting young lady, deeply devoted to G,id, on 27* 317 REVIVAL MISCELLANIES. her w-ay to be nmarried to a missionary in Persia. There were also an elderly gentleman, from the State of Ohio, and a young man; but all strangers to each other. Sleigh-ridcing, in that country, is a very pleasant and animated method of travelling. All were in a pleasant mood, enjoying the scenery. Passing through several towns and small villages, it was remarked, " What an aspect of comfort and respectability is evident in places which are graced by the spire of a church!" The elderly person alluded to said that he had travelled and seen much in his time, but he would give it as a fruit of his observation, "Wherever there was a church, and stated mninister, the people five or six miles round weretnore orderly, sober, and circumspect, than were those who did nriot enjoy such a pri -ilege." I his brolught the young whisklered gentleman fully out. He was just returning from college, where he had been preparing for one of the learned professions. As the old friend had intruded religion, he would give his opinion. "Priestcraft, witchcraft, and all the crafty doctrines of Christianity," said he, "were only devised to scare the ignorant. The laws of Lycurgus are far superior to those of Moses. There is nothing to be feared from death; at the most, it is nothing more than a leap in the dark." The weather set in very bad, with rain in abundance, during several hours. At every tavern, while the horses drank water, the driver helped himself to rum. The winter road led them unto the bosom of the Hudson, covered with ice; and when upon its surface, they discovered their danger. Late rains had affected the ice, and the horses were up to their knees in snow and water. A deep and powerful river ran beneath them, with bold and craggy shores on either hand. A heavy snow-storm came on; the risk of plunging into air-holes was evident to*all. The heads of the horses could scarcely be seen through the storm; and the man of the whip drove on, declaring he neither feared death nor the devi.. All felt, should the ice give way (and it was becoming worse and worse), their destruction was inevitable. 31.8 THE INSUYFICIENCY OF INFIDELITY. The distress of the y)ung infidel was net to be concealed. I1) trembled from head to foot, but was silent. The young lady appeared pale and thoughtful, as she opened a small travelling basket, and took out a little red book, turned ever a few pages, and fixed her eye upon a passage. After a few moments, she closed the book, and shut her eyes. "The secret of the Lord is with them that fear him." The paleness dis. appeared from her cheek, and a glow of heavenly peace and confidence suffused her beautiful countenance. God was gracious to them; and, as they proceeded up the river, a way of escape from their peril opened. While changing horses at the hotel, one of the party asked her, very politely, but with an interest she appreciated, what it was she found in the little book which seemed to have such a happy effect upon her mind. " The book, sir," said she, "is named'Daily Food for Christians;' being a text for every day in the year. The one which gave me so much comfort was the text for this day: "As the mountains are round about Jerusalem, so the Lord is round about his people, from henceforth, even forever." Ps. 125: 2. We may say of the infidel, and all who travel in the paths of wickedness, "The way of transgressors is hard." None who have ever faithfully walked in those of righteousness have found them contrary to that other declare'ion of the Holy Ghost: "Her ways ar, ways of pleasantness, and all her paths are peace." He that has light within his own clear breast May in the centre sit, and sLe bright day; But he that hides a dark soul, and foul thoughts, Benighted wal is, under the mld-d.y sm; Himself is Ilis own dungeon!" 319 CIIAPTER XII. INFIDELITY AND FAITH CONTRASTED. DOUBTLESS yOU have read Ephesians 1: 18, -" The eyes of your understanding being enlightened." This implies that the mind has a looking faculty, as well as the body; and that our Creator has provided light as admirably adapted to the wants of the mental eyes, as natural light for those of the body. The Ephesians, it appears, had been blind. Total darkness renders the eyes useless, while it continues. St. John speaks of a sinner walking ill darkness, not knowing whither he is going, "because the darkness hath blinded his eyes." Now, a man may close his eyes against the light, and place himself in circumstances as if surrounded by darkness, or he may. destroy them altogether. 1 have read of an old philosopher, who put out his own eyes that he might not be disturbed by light. Would it not have been very irrational, had that man denied the existence of light, and affirmed that those objects said to be discernible through such a medium were all imaginary? Suppose he had been present at alecture, in which the sun, n)on, earth, sea, and colors, were the subjects of discussion; but, on returning home, should enterLain his friends with the absurdities of the lecturer, showing all to have been nothing more than a mere tissue of falsehood,- that 'uch things had no other existence than as the brain-creations of him who desired to secure their money. "I can only believe what I see," he might say, " and, therefore, it is all fabulous." Which would his hearers say he had flung away from him, his philosophy, or his reason? "Both," you will reply. Are you not aware, my dear sir, that this is the ridiculous position in which you have placed yourself? By a sophistry peculiarly infidel, you have either put out your mental eyes, or closed them so firmly that the light of truth shines no more into your soul; IN'FIDELITY AND F"AITII CONTRASTED. o., you have let the devil do it for orot; 2 Cor. 4: 3, 4. But, is it rational in you to deny that the light of truth is still in existence, or assert that those subjects made evident to the mental vision by faiti's "realizing light" are as "unsubstantial as a dream "? Had the old philosopher insisted that all other persons aerc blind, because he had chosen to make himself so, would men favored s ith sight have believed him? You have read of foolish Harpaste, spoken of b)y Seneca, who, insensible of her own blind. ness, alt-ays complained that the sun was down, and the house dark; but who, in daylight and sunshine, could have believed liarpaste? It is thus that infidels now talk; and shall those who live'under tihe full blaze of Gospel day believe them? "Infidelity, grown bold with joy, Forth from his dark and lonely hiding-place, Owl-like comes forth, sailing on obscene wings Athwart thle noon, and drops his blue-fringed eyelids, And holds them close, and, hooting at the sun,, High. in mid-heaven, cries out,' Where is it?' To revert again to the philosopher: admit that he and Madam Hflarpaste had been once familiar with light, and all the delightful varieties of visible thincs, which was really the case,-.they must have become the veriest dupes in the world, had they affirmed that light was fabulous, and all the glowing descriptions given of the beauties of our world the "visionary creations of heated enthusiasts." Thou(,gh the philosopher was much to blame for destroying his eyes, because light annoyed him, I shall not insult his memory by bringing this unfounded charge against his understanding. There is, however, no unmerited contempt )ffered to your character; nor am I preferring a false charge against your judgment, when I assert its applicatility to you int matters of religion. Once you we e as familiar with the light of the Gospet as w th that of day, nor were you any less certain )f things invisible than of those magnificent aspects and pleasing -rttures of the spacious landscape spread around your dwelling Dy the hatrd of your Creator. Now that "the light has become darkness," and that invisible world a bank (only to yourself 321 REVIVAL MISCELLANIES. observe, for others see and believe), allow me to say how greatly it affects r e, to perceive you either the dupe of your own impositions, having permitted the devil to swindle you out of principles which were at once your honor and your wealth, or basely actlng the hypocrite, in denying the existence of those things iou orate believed, and which your secret conscience may whisper still exist. The feeling is deepened by the probability that the last conclusion is the correct one,- that the impression of their reality has not as yet entirely faded from your mind. What was said of another soi-disant infidel, not improbably may apply to you: "He almost thinks he disbelieves, indeed, But only thinks so; to give both their due, Satan and he believe and tremble too." As 70u have closed your eyes, beware lest your doings are agaitst the Lord, to provoke the eyes of his glory, Is. 3: 8; and lest that should come upon you which he has threatened in Ezekiel 5: 11. Upon the bed of his last sickness lay one of your brethren in infidelity; he was asked a question, to which his countenance replied, before he had uttered a word: "Are your principles sufficient to sustain you in this trying hour?'. He answered, sternly, "No;" and, after a pause, unable to restrain his feeling, he exclaimed, "Surely I am the greatest fool in the world to have become the dupe of wicked and designing men; I am justly consigned to that hell, the idea of which I once laughed at." Offers of pardon through the blood of the Lamb were freely presented, but sadly and sullenly put away. He heard the exhortation with patience, till "penitent sinner" wvas mentioned; when he cried, "Penitent sinner! I am not penitent. It is the fear of eternal damnation that is at work upon my guilty soul; this is nothing else but a pledge and foretaste of the misery of the damned. Eternal fire! eternal fire! who can dwell with everlasting burnings'? My body cannot live, and my soul dare not die. O that I had another day! but this would be of no ise; I must Wrish, and reconcile iself to my lot as I car.; I am dying! I a. ing!" A seconllittenpt 322 INFIDELITY AND FAITH CONTRASTED. was made to turn his despairing conscience to the cross, which he heard with more than usual patience. When the individual ceased, he became very restless, and at last shrieked fearfully, crying, "See! see! do you not see them? They are come for me. I must go to my own place." The horror or his countenance was infernal. His last words were, "Darnn,d, damned, forever a,mned!" You say, "Christianity is a fable;" have you ever read of any faithful believer dying thus? Surely were it for rothing else than to avoid the terrors of a death-bed, the comfortless and dangerous system of infidelity should be abandoned. v 323 CHAPTER XIII. INFIDELS NOT SINCERE. MY persuasion'is deepened, as I become acquainted with infidels, that there' are few of them honest in the sentiments they pretend to entertain. A wicked course of life necessitates most infidels to espouse and contend for such principles. The following is a correct illustration of your position, as well as of many others: Two' gentlemen, infidels, often held free conversation before an illiterate countryman. One of them was afterwards converted to God. Fearing that injury had been done to the poor man, he, on a proper occasion, expressed a concern on the subject in his presence, and inquired whether their opinions had left any bad impression upon his mind. " By no means," said the peasant, "it never had any effect upon me." " But you must have known that we knew more than you; having better opportunities both for reading and thinking." "Yes," he rejoined, "but I was aware of your manner of living. I knew that, to maintain such a course of conduct, you found it necessary to renounce Christianity." Were it not for this, no rational mind could find anything charming in infidelity. It denies everything, but what does it affirm? and what but a vicious mind could find pleasure in a system of negatives? There is not a moral light under heaven that it does not attempt to extinguish. If successful in blowing it out, nothing but a blank is offered instead, and a fatal necessity of stumbling onward into deeper darkness. "If your system be true," said one to an infidel, "you have a bleak and comfortless lot; but if false, forever miserable is your fate, because you are making no preparation for it." It is easy and pleasant to reason with a mind sincerely searching for truth, and willing to abide by it when found. it it is INFIDELS NOT SINCERE. a difficult affair to break dot)wn a conscience embarrassed in its operations by passions enslaved to vice. " Against experience he believes, Argues against demonstration; Pleased when his reason he deceives, And sets his judgment by his passion." So is the old'proverb, "Men readily believe what they wish to be true." A few weeks ago, when in Limerick, I was conversing with the captain of a ship in port on the peculiarities of the mariner's compass Speaking of its variations, he told me that difficulties irequently occur when sailing through a certain gulf, in consequence of vast masses of iron ore in the neighboring mountains. So intense is the magietic action from that source, that the needle is often drawn one or two points from the truth. " Should the helmsman," he added, "allow himself, under such circumstances, to be guided by its dictates, it would bring him to the rocks of shipwreck. I have known the influence so powerful, when the wind was in a certain direction, that I have had to put my finger within the box, and shake the card, before the needle could be freed from the embarrassment; then it came round to the true point, and stood and trembled there." Shall I assist you in making the application? Your vicious habits and gusts of temptation conspire to derange the operations of your mind, and perplex your conscience. Thus situated, reason must not steer by these, unless you desire to strike the rocks of eternal destruction. The error of a sinner's ways, James 5: 20, and his belching out error in sentiment, are closely united. Working iniquity, speaking villany, primising hypocrisy, and uttering error in doctrine against the Lord, are singularly interwoven in Isaiah 32: 6. Your vices, unlike those mountains of iron ore, may be easily removed; then shall your mind and conscience harmonize with your chart, the Bible; and reason safely steer by the divine dictates. In such a case, were I allowed to be the pilot, there would be little difficulty in keeping your opinions in the proper 28 325 REVIVAL MISCELLANIES. course, till conducted into a safe anchorage in the harDor of redeeming love. Until you are willing to abandon those scenes and persons connected with your sinful course, it is useless for me to continue a controversy with you upon such subjects. "A man convinced against his will, Is of the same opinion still." So long as your soul is debasingly attached to those!bits to which you refer, my argument might, indeed, disturb you a little, as the captain's finger the card of the compass, and no more Without a continual shaking, the influence of those "local causes would, I greatly fear, prove the truth of that mournful senti. ment, " Experience but too plainly shows That man can act against the truth he knows." The hell awaiting you is terrible, if you persevere mn youi present wicked and inconsistent course. 326 CHIIAPTER XIV. INFIDEL OBJECTIONS ANSWERED. ~. two respects, I perceive, the infidels in Europe resemble those in America: 1st. Rejecting everything. 2nd. Affirming nothing. You consider Christianity false, but you seem quite unable to give us anything better. Why, then, should you be angry with "the Christians," ignorant or intelligent (as you please), if they are tenacious of what they have, till they know what it is they are going to receive in exchange? "Several of the doctrines of Christianity," you say, "I can not believe." Quite likely. Why not? "They are inconsistent." With what? "WVith reason; I cannot comprehend them, and I will venture to say no man can!" That is not unlikely. "I never will believe what I do not understand." Then you will never become a philosopher. "The following are my arguments in support of the principles (?) I have advanced; they have cost me much pains and trouble." So did a broomstick the Dutch painter; for he spent thre whole days in painting one, and after all it was only a broomstick. "By what mode of reasoning would you undertake to refute them? " I shall answer you as a lady did one of your brethren. In a large party, he had been repeating a number of absurdities to prove that men had no souls. The company contented them selves with staring at him, instead of "answering the fool accord REVIVAL MISCELLANIES. ing ti) his folly." Addressing a lady, he asked, with an air of triumph, what she thought of his arguments. She replied, "It appears to me, sir, you have been employing a good deal of talent to prove yourself a beast!" You go on, " I know I am a sinner, nor is it likely I shall die rnything else, according to Bible notions; but I object to an eternity of punishment for a class of sins committed by a finite being. Infinite for finite is too much." But is it fitting that you should decide upon the penalty, yourself being the transgressor, and God the injured party? Suppose th, courts of justice in these kingdoms should let every criminal determine the degree of punishment he should suffer; would there be any adequate penalty in the land? Such decisions come from a higher quarter. Thus the majesty of the law is upheld, and human rights secured. Most capital crimes are committed in a few minutes; yet for these the wisest law-giver of all ages and nations have inflicted the punishment of death or privation of liberty to the end of natural life. Why no, attempt a reformation in the civil law? If your principles arc right, all governments, divine and human, are wrong. If there be a God in heaven, and this earth belongs to him, he governs it. If the creatures upon it are accountable, he has given them laws as a rule of conduct. Sin is a transgression of that law, and a penalty is attached to its violation. Pardon is offered during natual life, on the conditions of repentance, and faith in the atoneue it. Here is mercy, which reaches every sinner's case. Who can object to this? The soul is eternal in its existence, and therefore cannot die with the body. The monarch ot haven and earth has decreed the penalty of "eternal punish ment" upon every soul that leaves the body in a state of sin. He who can receive this doctrine of revelation, let him do so, and live accordingly; but whosoever cannot, let him prepare to abide the consequences in eternity. Are you able to set limits to the heinousness of sin perpetrated against the laws of an infinite God? If sin merit punishment for a moment, are you sure it demands it not through eternity? But you will inquire, 'Upor what principle?" On that of its continuance. A sin. 328 INFIDEl OBJECTIONS ANSWERED. ner dying a sinner, continues on through eternity. If he reniains a sinner always, shall not the penalty coexist wi.h the crime? The torments of hell can no more put an end to the soul's sinning, than a pump in a river could drain it dry. It may throw out some water, but the source is exhaustless- the river remains. The argument, therefore, stands thus: "Endless sin creates a never-ending hell; a punishment, one would think, quite sufficient to warn you away from an'experiment' that may be everlasting." "I cannot believe there is a hell; who, alive, has ever seen it?" This is a very foolish objection, but it is not original. An old American sinner used nearly the same words; but his little grandchild, hanging on his knee, lookling up in his face, said, "But you have never been dead yet, grandfather!" You go on, "I once had those horrible feelings about my soul which you describe in your declamations, but since the adoption ,if my present views I have been quite easy." To this I reply: Some years ago a Socinian was travelling in Wales, and, meeting with an unlearned Welshman, broached his Christ-degrading doctrines, affirming that Christ was a mere man, and his blood of no more value than that of any other human being. The peasant, gazing steadfastly in his face, said, "Sir, Cthat did that opinion cost you? I'll tell you. It cost you many a hard battle! Long have you fought hard contests with your own conscience, and in many engagements have been overcome. You have at length so triumphed over your fo)e, that you have become the dupe of your own imposition."' Is this not applicable to you, sir? I wish it would affect you as it did the Socinian, who confessed that he never had a blow equal to that from the Welsh peasant. But let us proceed. "I attended closely to the operations ot mny own mind. I philosophized upon the subject thus:' I have stepped a little out of the beaten track of theology, and my horrors have subsided. This is the result of entertaining views of God different from those taught by men who have been earning their bread at the expense of my happiness. But I have my 28* 0-29 REVIVAL MISCELLANIES. doubts upon other points of the Bible. If a slight deviation frcm popular opinions has relieved my mind so much, why not throw the remainder overboard?' I tried to do so, and at length succeeded. I became confident, or' wicked,' as you would say, in proportion to my quiet, and all uneasiness has long since departed." Yes an& the course you have pursued may prove quite as fatal to your soul as the following to the life of a young woman in oine of the States of America. The treatment dispensed to your poor soul is so similar to the dreadful experiment practised upon her, that I think it worth the trouble of writing, although it may have no serious effect upon your mind. She wv-3 taken ill; so much so, that a physician was sent for. After a careful consideration of her case, he prepared two classes of powders, carefully folded and labelled. One of them was a preparation of opium, and the other a nauseating powder. When she took the former, she became quite easy; but the latter made her very restless. A convention of the women of the neighbor. hood was called, and one of them addressed her neighbors thus. " You see how it is; the doctor must have a living, and have it by his trade, too. One kind of powder makes her better,- the other worse; if he gave her only the bad kind, you see, he would soon kill her; and the good would speedily cure her; so that in either case he would have a small bill. This is why he gives two kinds. Now, let us act according to common sense, in disregard of the doctor's orders, whose interest it is to keep her still an invalid. Let us give her only the good powders." The proposition was well received, with an amendment, by another good woman, "And let her have two of the good powders at a tine " which was adopted. The patient became "quite easy,' slept quietly, but she never awoke again. Notwiths'anding your "quiet" upon religious subjects, (on nlen:e n-ay possibly assist you to "make the app lication." 330 CHAPTER XV. THE ANXIETY OF INFIDELS. A'V[TE', some years ago, when commenting upon the conc:uding article of the infidel's creed, "I believe in all unbelief," remarked, that it might have been better expressed thus: "I believe in all absurdity, that I may justify my unbelief in the Scriptures." Your ingenuity reminds me of the sentiment of another: "If a man will bring me arguments against the Bible, I will thank him; if not, I shall invent them." If you are satisfied with your principles, why such anxiety to jiscuss them? Surely you cannot imagine I should become a letter man by believing as you do; nor can I well con,eive how you could suppose that my soul would improve the safety of its condition, by adopting( your opinions. In no way could they be essential to my happiness, unless a complete change should take place in the honesty of my mind, and in the character of my morals. I feel perfectly willing to walk in the paths of right~ousness. There is nothing in sin desirable. Would it not, then, be quite foolish in me to throw up my hopes of immortality, which make me cheerful and happy? Nay, it would be madness to jeopardize my soul for nought; post to hell without excuse; and place myself under the possible necessity of being damned. It is not to be wondered that moles and bats love their dark receptacles, and hate the light and the sun. It is their nature to do so. But is this a good reason why the innocent and happy birds of heaven should hate the sun and his beams, and forsake the cheerful atmosphere to burrow in the earth, or flap their little wings amidst cobwebs and darkness? A gentleman in America, who had escaped from this snare of the devil, remarked to me, one day: " Two things may be said REVIVAL MISCELLANIES. of infidelity: 1. It is certain we can gain nothing by it; and 2. We may lose everything through it." Is it not a fact that you have serious misgivings as to the truth of your system? An anxiety to gain your point in an argument is not against my surmise; in this feeling there may be much of pride and selfishness, if not infernal malice. Is it not easy to conceive how a nman may desire a thing to be true, although at heart he may doubt its truth? I remember hearing of a case which happened, it was said, not far from where I had charge of a congregation. An individual, who, by a course of sin, had rendered Universalism, or a disbelief of futur3 punishment, essential to his happiness, was driving a ydke of oxen along the highway; a neighbor of his, coming up behind him, overheard the following soliloquy: "I believe that Uiiiversalism (another name for infidelity) is true. I do believe it is true. Yes, I do; and yet, I would give that yoke of oxen to be assured of its truth." You say, " From whence but from the Bible originated those strifes and contradictions of opinion which have distracted Christendom?" But a writer some years ago insisted that dissensions in religion flow from nothing else than ignorance of grammar! Would it be wise in you to assert that the sun is the cause of all the wickedness and misery perpetrated beneath his beams, because he affords men light to work out the disorders of their nature, while he renders their infamous conduct visible? Is there a man in these kingdoms who would agree with you in saying that we should be better off without the sun; therefore, let him be blotted out of the heavens altogether? If an individual miss his way in "broad day-light," is it likely he could succeed any better amidst the darkness of night? Ancient and modern paganism have long since answered this question. Permit me to inquire from what quarter the dissensions of infidelity have arisen, -I have never yet found two of your writers agreed. Each has a system of his own, widely different from all the rest. Christians differ, it is true, upon some minor points; but they perfectly agree in all the o'-ential doctrines of Christianity. 332 THE ANXIETY OF INFIDELS. To your oglie objections against the Bible, I shall let a poet reply: " What none can prove a forgery, may be trrue; What none but bad men wish exploded, muss "The greater part of professors of religion are hypocrites." I wonder you have not branded them all. " I have seen none that I could trust, -never." Pr)bably not. Your father and mother were not Christians, I presume; if they were, what a sad impression have they left ipon your mind! Perhaps you had forgotten them. A message fronm the death-bed of either might affect you as much as a similar event impressed one quite as bad as yourself. He had long renounced Christianity, and, while wandering in foreign parts, was the victim of infidelity. His pious mother was mourning and praying for her deluded son. Her last days were greatly embittered by reflecting on his dangerous errors. She was taken with sickness unto death, but her dying moments were employed in repeating his name, and dictating her last request, that he would abandon his infidelity, and return to the religion of his Saviour. After her death, his sister, to whom the document had been c,(mmitted, forwarded it to her brother. The letter reached h. a',:.l the seas; and shortly after that another, containing L n lews of the death of that lovely sister. "These two voices came upon me," he said, "as it were from the tomb." One death seemed to be the interpretation of the other in such a way as to strike him with a force that was irresistible. But hear his own words: "I became a Christian. I did not yield, I allow, to supernatural illuminations; but my convictions of the truth of Christianity sprang from the heart I wept, and I believed." You say, "I never look dowel upon one of your Christians without a feeling of contempt." Accept the reply I heard a good ran give to a similar bravado in America: "Look down upon a Christian! were you to look es lI,v as hell, you could not see a Christian. Y(u mu,s'ook aloft to behold him: he is above you." 333 RIEVIVAL MISCELLANIES. "I have not, it is true, associated much with those who have made any great pretensions to religion." I thought so; and I doubt whether you have ever been undet circumstances to test the honesty and piety of a real Christian. e' But, I have been an observer of the great mass of your good Christians." Nominal Protestants; but I presume you do not know the difference: you are not careful about nice distinctions -between nominal and real Christians. "Appearances or pretensions to religion always put me on my guard. The garb of Christianity is generally put on for the sake of advantage,- to cover some dark and villanous design. Were I a lonely traveller, I should be euspicious of the stranger whose mouth was full of Scripture. A sudden acquaintance with one maintaining silence upon such subjects would not so much alarm me." Sir, I cannot follow you through all your dark insinuations. The last few sentences confirm your own admission, that you have never associated much with Christians. They tend, also, to confirm my assertion, that you have never been placed in circumstances adapted to prove to you which you would prefer, - a man "whose mouth was filled with'ecr'pture," or one who maintained a sullen silence upon suck,'li cts If you have not had experience upon such matters, it.,..ited you will profit by that of one of your brethren in America. The circumstance was not without its effect, when made known to the public. Two men, belonging to one of the States of New England, were travelling together into the western country, on business. One was an infidel, the other a Christian. The sceptic on almost every ocasion intruded his injurious opinions; as if to prove himr.self the very character described by the poet: " The sprightlier infidel, as yet more gay, Fires off the next idea in his way; The dry fag-ends of every obvious doubt, And puffs and blows for fear they should go out; Boldly resolved, against conviction steeled, Nor inward truth nor ou ward fact to yield; 334 THE ANXIETY OF INFIDELS. Urged with a thousand proofs, he stands unrmcved, Fast by himself, and scorns to be out-proved; To his own reason loudly he appeals, No saint more zealous for what God reveals" .Vhen sorely pressed, he had still one resource always at hand, to denounce religion as an impostule, and professors as hypo'ites; asserting that he felt "particularly exposed in the com-any of Christians, and took especial care of horse and purse -hen the saints were around" him. They travelled westward, far into the wilderness. One night hieir situation was very trying; and, for a time, they had no .ts: prospect than to ride on till morning, or sit down, exposed o the inclemency of the weather. Having money about their ,ersons, they dreaded robbers more than the wild beasts of the crest.'Riding onward, they discovered a poor little hut; lighted, went in, and looked around. The house was as omfbrtless within as without; and the inmates were not at all ,-repossessing. An elderly man, his wife and two sons, were l,e family; hardy, rough, and sunburnt. Although made :.elcome, they were suspicious. "These coarse people," they b-ought, "seem kind, but this may be to deceive us, and put us ."f our guard. The place is lonely; just fit for scenes of robbery nd blood, and no help at hand, in case of extremity." Our avellers communicated their fears to each other. The sceptic .as greatly agitated, and expressed fears that this might be the :st night of their existence. Aware that to proceed would not essen the danger, they agreed thus between themselves: "An ppartment has been offered us; we shall secure the door, have .weapons of defence ready, one shall sleep while the other keeps .vatch, and, in case of extremity, we will sell our lives as dearly -s possible." Having settled their plans, they joined the family it supper, after which they proposed to retire. The old man equested them to wait a little, * * * and after a short pause aid that it had been his practice in better days, and he coninued it still, to call his family together before they retired to ,est, in order to commend them to God ir prayer; and, if the strangers hnd no objections, he should attend to it before they 335 REVIVAL MISCELLANIES. separated. The Christian rejoiced to find a brother i:. the wilderness, and the sceptic could not well conceal his sat:sfaction with the proposal. The family Bible was brought forward, an(t 1o dust had gathered upon its lids, although age had set its mark upon it. The old man selected a passage for the night, read it reverently, after which, they all prostrated themselves before God, when the aged man's voice was raised in earnest supplication for divine protection. " When such a man, familiar with the skies, Has filled his urn where these pure waters rise, And once more mingles with us meaner things, 'T is even as though an angel shook his wings, The balmy influence is diffused around, And tells us where his treasures may be found." He was evidently a man of prayer, and it was quite as plain that his was a cottage where prayer was wont to be made. The travellers were not forgotten. He prayed that they might be preserved on their journey, and at the close of life's journey they might have an eternal home in heaven. After prayer they retired, and, according to previous arrangement, the infidel was to take the first watch; but, instead of priming his pistols, and bracing his nerves for an attack, he was for wrapping himself in his great coat and blanket, as quietly as if he had never thought of danger. His friend reminded him of their dismal apprehensions, and inquired how he had come so suddenly to lose them. The infidel felt the force of the question, and of all that it implied. He frankly acknowledged the cause,- that he felt himself as safe as at a New England fireside, and should do so in any house o forest where the Bible was read as that old man read it, and prayer offered up as the old man prayed. Now, my dear sir, unti you are placed under similar circumstances, or until you ca explain satisfactorily to yourself how such a change could take place in that infidel's mind without a conscious acknowledgment of the truth and power of the religion of the Bible, I cannot allow you, unrebuked, to deal in those unfair insinuations against the character of the Bible Christians. 336 CHAPTER XVI. INFIDEL DEFENCES DEMOLISHED INFIDELS of the present day are greatly at a loss for some original vigorous spirit, -one who could skim off the old discolored froth, and dive deeper than his predecessors into the stagnant pool, in order to raise a new scum, wherewith to bespatter everything that looks like religion. " I rever gathered front infidel writers, when an infidel myself," said a good man, "any solid difficulties, which were not brought to my mind by a very young child of my own." "Why was sin permitted? What an insignificant world is this, to be redeemed by the incarnation and death of the Son of God Who can believe that so few will be saved?" Time will not allow me to go through the whole of your " negativing sentimentalism." Seldom have I seen a production so illustrative of the sentiment of a modern writer: "One false principle will lead to a hundred false conclusions." Were it not that I know you were not in the world when the following was written, I should incline to believe you had helped the poet to the idea: " As rivers, though they bend and twine, Still to the sea their course incline; Or, as philosophers, who find Some favorite system to their mind, In every point to make it fit, Will force all nature to submit." I shall, therefore, beg to be excused from "entering the lists" against fancies so ridiculous. There are, however, other sentiments worthy of a passing remark. "If all the world were free-thinkers,- that is, free from the trammels of religion, and the prejudices of an education peculiar to itself," -- what then? 29 REVIVAL MISCELLANi$. "We should have quite a different world from'what'' e have now." There is not a doubt of it. Suppose we call up Fr,,nce, with her witnesses. The experiment was tried thele; she had a revolution in favor of infidelity; but it clothed her i. sackcloth, and Irenched her in tears and blood. The civilized world stood aghast. Anarchy and cruelty, assassinations and wholesale murders, were the order of the day. " It turned," says a writer, "the hand of every man against his neighbor, sparing no age, nor sex, nor rank, till, satiated with the ruin of greatness, the distresses of innocence, and the tears of beauty, it terminated its career in the most unrelenting despotism." Infidelity had its reign; - thank God, it was short, and confined to that unfortunate country. It was sufficiently long to allow the infinite God to burn a mighty lesson into the heart of thoughtless France, never to be forgotten; long enough to set its bloody type upon the page of history. All civilized nations were compelled to denominate it "THE REIGN OF TERROR!" deprecating its return in one universal voice: "O! never, while time rolls onward toward eternity, let us again see the crowded prisons, the headless trunks, the spouting life-blood, the maniac features, of a revolution in favor of infidelity!" You stumble on: "I see nothing to hinder men from being upright and honest, who are infidels in principle." But I do. "Why should they not? Pray, tell me what is there in irfi. delity so pernicious to sound morals? " I ask you, in return, what one principle of infidelity can you point out that has not a direct tendency to foster immorality? What law, w at threatening, what obligation, or penalty of Christianity, (oes not infidelity attempt to repel? But take these away, and what rampart is left to withstan.l the overflowings of wickedness? Has not infidelity renounced every safe. guard thrown around life, property, chastity, and character, by Christianity, And what is offered to the family of man, in return? C.an you point me to a single principle of infidelity, 338 INFIDEL DEFENCES DEMOI,iSHEID. not involved and centred iii that question proposed by anoient infidels, " fIow doth God know?" Understand me; I do not say that all infidels are glaringly immoral, though most of them are, and you know it. Look around your circle, and give an honest reply. To attribute ' ound morals " to infidelity, is as unphilosophical as to impute effects to causes which never can produce them. Some of your biethren, I allow, -and it is a stretch of charity, -may spurn from them all that is mean and dishonorable. If so, the practice has been derived from principles which infidelity ridicules. ' Infidels are willing to think, and let think." I never yet have found one of that sort. "They are rational, candid men. They have ione of that fiery zeal and stubborn bigotry of the Christian party." You have either lost your senses, or you mean one thing while you express another. You must know that the facts are just the contrary. But one, who was once of your party, -an avowed infidel, - thought differently from you. He was well acquainted with infidel writers of all kinds, and especially with the most literary of the tribe. The following testimony was found among his papers, after death: "What sort of men are infidels? They are loose, fierce, overbearing men. There is nothing in them like sob-r, serious inquiry. They are the wildest fanatics upon eartl nor have they agreed among them selves upon any scheme of truth and felicity. Contlast the character of infidels with that of real Christians." Let the writings of infidels, and the hard sayings, wild imaginings, and Unsettled notions, of your acquaintance, bear witness to the above charge. "Your Bible calls itself'a lamp to our feet, and a light to our path.' But for what purpose has the light of nature been given us? By this I mean the light of reason. This, it is true, is but like moonlight, but by it we can see all we want to see." Quite likely. "And )f what use is a lamp in moonlight?" Try if you cannot gather a reply out of the following inci. 339 REVIVAL MISCELLANIES. dent. I shall assist you by a hint or two in brackets. Some years ago, a gentleman accustomed to walk the streets of Phila. lelphia, U. S., brought a charge against the corporation of that city. It appears that economic body regulated their gas by the almanac and moon. [Reason, or the light of nature.] When the almanac said "there is a moon," they did not light up. The complainant, returning home one night, had a stumbling time, jeoparding neck and limb. The moon was where she ought to be, but muffled up in thick clouds, and he had to pick his way by flashes of lightning. [Gleams of light from eternity upon the conscience, -flashes of terror from the violated Iaw of God.] Getting into a better temper, as he proceeded with his complaints, he advised, that as moonlight or lightning was such a species of celestial dependence, as not to suit oqr terrestrial circumstances, better, rather than run the risk of breaking our necks [stumbling into hell], to keep the lamps lighted hereafter, [the Bible], whether we have moonlight [the light of reason] or not. Do you understand me? You proceed, "Infidels should be men of integrity, as much so as any class of men in the world." Yes, but are they so? Should I not rather inquire whethe vou are in your right mind? Is it possible you can be entirely ignorant of the facts of the case? What is there, I ask again, in your system, calculated to make and keep them such? "They are free-thinkers and free-speakers, and what are they the worse for that?" Why did you not add free-doers? Perhaps you have read the following, as it has been published to the world; but facts will bear repeating. A certain gentleman, whose name and place of abode I need not mention, as they are not necessary to the moral of the story, was a great free thinker, and a free speaker, too, of hisfree thoughts. Being an infidel of the first rank, he made no scruple to disseminate his sceptical opinions wherever he could introduce them. Well, his free thoughts, with those ox his lady, were so freely and frequently discussed, hat the servar:s became quite as able disputants as the heads 340 INFIDEL DEFENCES DEMOLISHED. of the family Their free conversations at table flilly convinced the servant who waited upon them. Persuaded, as he was, that for any of his misdeeds in this world he should have no afteraccount to make in another, he made free with as many valuables as he could appropriate without detection. Resolving at last to profit as much as possible from the doctrine, he laid a free hand upon his master's plate. The free highway was before him, to which he betook himself, free from his master and all obligation whatever, except that of eluding his pursuers. Their movements proving too rapid for the thief, he was caught, brought back with his booty, and examined, in the presence of an assembly, by his deeply-excited master. At first the man was sullen, and would answer no questions; being urged to give a reason for his infamous behavior, he resolutely said: "Sir, I have so often heard you talk of the impossibility of a future state, and that after death there was no reward for virtue, nor any punishment for vice, that I was tempted to commnit the robbery." "You rascal," replied the master, "had you no fear of the gallows? " " Sir," said the fellow, looking sternly at his master, "what is that to you, if I had a mind to venture that? Ypu had removed my greatest terror,- why should I fear the lesser?" It was a powerful conviction of the risk of such, or more dangerous results, which led a certain great infidel abruptly to request a gentleman to be silent on the entrance of servants. When they had disappeared from the room, he apologized, -" If the servants should believe those sentiments, they might proba bly cut our throats." When an infidel asked the opinion of an American statestiali. on the propriety of taking active measures to advance the principles of infidelity, he said, "Beware how you wake a sleeping lion: if men are so bad under the restraints of Christianity, what will they be without them? " What a horrible scheme, to require such precautions! There is no necessity for anything of the kind, with the religion of the Bible. Who can deny its pure and moral tendency? Perhaps you have never read that noble anti beautiful epitome of the system you affect to despise: "Finally, brethren, ivhatsoever things are true. whatsoever thingJ 299 34!1, REVIVAL MISCELLI,ANIES. are hones't, whatsoever things are just, whatsoever things are pure whatsoever things are lovely, whatsoever things are of good report; if then-e be any virtue, and if there be any praise, think on these hings." Phil. 4: 8. Surely, sir, you are not unacquainted with the tremendous doctrines which call for such a pure and elevated morality. But could we expect a lower standard than the above, if we are to look for any harmony between principles md practice? Take away a single item from the above catalogue of moral virtues, and a defection from Christian principles glaring and inconsistent will immediately appear. What but the dread sanctions of the doctrines of the Bible could call forth, and sustain, such a lovely exhibition of pure morality in every-day life? A course of conduct this, which must be approved )f by men, and also by a holy God, who searcheth the heart. I shall not further contrast infidelity with Christianity. I; would be a loss of time to compare night with day, or winter xith summer, merely to show that there is a vast difference between them. There is an abundance of sophistry in what you have advanced against the resurrection and day of judgment. Perhaps you are not aware that, centuries since, the same ideas were recorded in a Jewish Talmud, of which the following is the substance: A crafty man endeavored to perplex a rabbi, thus: The day of judgment comes, and the soul and body appear before the great tribunal. The Supreme Judg(e is about to pronounce sentence upon both, for sins committed in time. But the soul blames the body for sins perpetrated during life, and the body the soul. Each argues thus: the soul proves it was an innocent party when united with the body, from the fact that, since it was freed by death, it has been flying like a bird through the air, without sinning as formerly. The body charges past sin upon the soul, on the ground that, since the bonds were broken which led them together, it had slept quietly in the earth, without doing good or evil,- senseless as a stone. " Therefore," said the sophist, "I ~onclude that both soul and body may free themselves from pun'shment on that day." The rabbi, in order to show the fallacy of such rea soning; 342 INFIEEL DEFENCES DEMOLISHED. resorted to a parable: A certain king had a garden of ripe fruit, and appointed two men to watch it. One of them was a bkind man, and the other lame. Having a desire, not only to eat a little fru't, but to gather much and share it between them, they entered into a partnership in the business. So the lame man, getting on the shoulders of him who was blind, plucked the fruit, and both partook of it. After a time, the owner came, and inquired for his fruit. The watchmen were called to an account, and charges were brought against them. The blind man said he had no eyes, and therefore could not see the fruit; the lame man said he Lad no feet, and therefore could not reach it. The king, knowing the guilt of the parties, ordered the lame man to mount on the shoulders of the blind man, and judged and punisned them both at once. "Thus," said the rabbi, "God will put the soul into the body, and judge and punish them both together." Forget not, dear sir, that the proceedings of that day stand among those things which have been revealed. That the body shall arise from the grave and be reoccupied by the soul on that great day, and both punished together, is clearly settled in the holy Scriptures. He who can receive it, let him; he that cannot must answer to the God of the Bible. You perceive how flimsy are your arguments, now, even when a poor mortal like myself touches them: " Frail as the gossamer, whose fibres span From shrub to shrub; which lightest zephyrs fan Away, away!" But if, on a future day, God shall acknowledge the divine Inspiration of that book which you affect to despise, all your sophistical cobwebs must be swept away. Alone? No! but your soul must go down with them into that fire " prepared for the devil and his angels." Please read, at your leisure, Dan 12: 2; John 5: 2829, Rev. 20: 11-13. A'very short reply will do for your concluding sentiments The fol.owing ep'taph, written by a witty man, for the tomb 343 REVIVAL MISCELLANIES. stone of one of your brethren, I would recomlnend for yours when your body is laid in the dust: "Here lies a dicer, long in doubt If death could kill his soul or not; Here ends his doubtfiulness, at last Convinced, but, oh, the die is cast I " 344 CHAPTER XVII. AFNIHILATION. Ax- the u in hea.th, my friend? Bad health, or an improper course:f Lfe. must'lave impelled you, surely, to espouse, -I shall not say such principles, for they are not worthy of such a title,but the "probabilities" of a blank so fearful, in your future history. But you may be ready to ask, "What has bad health to do with my opinions?" I know not that I can give you a better answer than in the language of a character somewhat similar to yourself, but just emerging into a happier belief. In a letter to a friend, he says: "I will just speak of another reflection. The ingenious Dr. C. reckons all gloomy wrong-headedness, and spurious free-thinking, as so many symptoms of bodily disease; and, I think, says,' The human organs in some nervous distempers may, perhaps, be rendered fit for the actuation of demons,' and advises religion as an excellent remedy. Nor is this unlikely to be my own case; for a nervous disease, of some years' standing, rose to its height in, and I was attacked in proportion by irreligious opinions. The medicinal partof his advice, a vegetable diet, at last cured my dreadful bodily distemper. It is, then, natural to think the spiritual part of his advice equally good. And shall I neglect it, because I am now in health? God forbid!" "Annihilation!" But what is that? Do you properly under stand the term, think you? Have you a right conception of all its appalling import? Is it not to be reduced to nothing, - forever nothing? as if you had never been? a deprivation, an utter ext':nction of being? a loss of existence throughout eternity? ETERNITY! Ur.meaning word! you have, it seems, discarded it quite from your vocabulary. But do you find it quite so easy a thing te expel it from your understanding, or to r.lot it fromir your REVIVAL MISCELI ANIES. memor? I will venture to assert, it lives there still, and bids defiance to.11 the exorcisms of infidelity to banish it thence; it abides there still, with a sense of all that it implies. I am not willing to allow that "Christian enthusiasts" are the only persons who "are constantly poring over eternity." There are few, perhaps, who think more aoout this important term than a certain class of infidels. The difference between them and'hose you call enthusiasts is, the former are necessitated to dwell upon the darkest and most terrifying aspect of the question. I think we may rather say: "Atheists are dark enthusiasts, indeed, Whose fire enkindles like the smoking weed; Lightless and dull the clouded fancy burns, Wild hopes and fears still flashing out by turns. Averse to heaven, amid the horrid gleam, They trace annihilation's monstrous theme; On gloomy depths of nothingness to pore, Till all be none, and being be no more." It is, certainly, a dread alternative for the mind to be in a "state of poise" between an eternity of misery, or annihilation. You have, it seems, renounced the former, while you retain the latter as the most tolerable of the two. Your predicament quite resembles that of one of your fraternity, some two or three hundred years ago, well expressed thus: "When death's dread form appears, she feareth not An utter quenching, or extinguishment; She would be glad to meet with such a lot, That so she might all future ill prevent." Annihilation! Death s last moment ushers in a blank which is to be everlasting!-' eternal!" for, although you profess to have excluded from your thcughts an eternity of existence, you do not seem shy of the term when applied to a state of nonexistence. But it expresses your meaning, doubtless, better and more strongly than any other word in our language. I wonder, however, why you venture to use it so freely, as you hazard "being tilted over" by it unto the other side of the question. D)epend upon it the word is contagious; therefore be advised, 346 ANNIHILATION. use it sparingly. Annihilation! -Consider! The sun shall rise and set; the moon shall present her varied face to the earth; nature shal change her dress through the seasons of countless years thunders shall roll through the heavens, and the light ings flash; science shall continue its march, achieving its won ders, and triumphing gloriously over all the difficulties of materi aiism; history shall continue its annals, while generation suc ceeds to generation, as the leaves of the forest in the revolving year. Your own particular circle of friends and acquaintances shall have disappeared from among men; the house in which you live must be occupied by others; and the trade, if you have one, in which you are engaged, shall be "carried on" by strangers unknown and unborn. Cities, now in existence, shall have ceased to exist; their very site be no longer known; while others shall lift their shining pinnacles and lofty domes in the sunshine. The mightiest empires which now throw their ample shades over millions of subjects shall have passed away, - their names may be lost, or dropped, as apocryphal, from the pages of history; and other empires, whose names are not yet recorded among the nations of the earth, shall be swaying their sceptres over unnumbered millions: But where shall you be? I mean, by you, hat thinking intelligent mind, which, through organs perishable as the grass of the field, is perusing this letter, and judging of its contents. Where, what shall you be? Be! according to your sentiments, you shall have no being, - extinguished as the " vital spark of heavenly flame," swallowed up and lost in eternal oblivion. How can you dwell upon a prospect so bleak and comfortless, without a chilly horror creeping over your frame? ' Is annihilation," inquires one, "so small a matter, that a reaonable man can look upon it with complacency?" "11 Vat must;e our cure, To be no more sad cure! for who would )Dse, Though full of pain, this intellectual being Those thoughts that wander through eternity, To perish rather, swallowed up and lost In the wide womb of uncreated night, Devoid of sense and motion?" 347 REVIVAL MISCELLANIES. Which horn of the following dilemma are you inclined tG take? " If your system be true, you have a bleak and comfort. less lot; but, if false, forever miserable will be your fate, because you are making no preparation for it." What reply could you make to the following inquiry and conclusion? "Who among us could be cheerful while he entertained the thought of not being at all after death, which must be the atheist's lot, it his system be true; or, of being forever miserable, which will be his case, if his system should be false? On a person of this cast, it should seem needless to inflict any other punishment than that of leaving him to the horrors of his gloomy imagination, till he feel himself to want those joys and comforts of which he hath labored to deprive others." The Sheffield bard has, I think, well described the bleak and lonely feelings associated, at a certain period of human life, with the opinions alluded to by the above writer. I shall give you the passage to which I refer; requesting you only to observe how ingeniously he lets in, at the close, a flood of heavenly light upon the drooping and cheerless mind; would to God it may irradiate yours also! " So I pass. The world grows darker, lonelier, and more silent, As I go down into the vale of years; For the grave's shadows lengthen in advance, And the grave's loneliness appals my spirit, And the grave's silence sinks into my heart, Till I forget existence in the thought Of non-existence, buried for a while In the still sepulchre of my own mind, Itself imperishable: ah! that word, Like the archangel's trumpet, wakes me up To deathless resurrection. Heaven and earth Shall pass away, but that which thinks within me Must think forever; that which feels must feel: I am, and I can ncver cease to be." 348 CHLAPTER XVIII. TIIE SOUL NOT IMATERIAL. I CANNor now find time to enter "minutely" into a 11 your srecu. lations- *ueculations they are, and ever must remain, so long as you have not a" Thus saith the Lord " attached to them. But, I would ask, is not God an immortal being? If you believe in the existence of angels, are they not immortal also? They are thinking beings, but they are not material beings. Man thinks, and reasons. These are attributes of mind, not of matter. Why, then, deny eternity of duration t the human intellect? Do you not perceive that the same mode of argument which you have em ployed against man might be wielded with equal force against the immortality of God and angels? A writer of no mean talent, one evho contended for the materiality of the soul, was so confounded by this very dilemma, that he was driven to the hard necessity of "an endeavor" to prove that no such beings as angels exist. But he had the good sense to perceive that his argument would be incomplete, unless he could prove to a demonstration that thete is no God. This blasphemy he saw the propriety of avoiding. Was it that he feared the title of an atheist, or that of a fool? His argument was left unfinished, and, therefore, was good for nothing, unless to prove his folly. "Lord, what a nothing is this little span, Which we call man! When not himself, he's mad; when most himse.~, he's worse." An ingenious wvriter of the last century, I remember, has some clear and beautiful thoughts upon the nature of the human soul, as distinguished from matter. He shows that atoms, whether original or in the aggregate,-that is, the accumulation of atoms, 30 REVIVAL MISCELLANIES. under any given form of organ:zation, -cannot Unink; that it ts equally impossible for matter to derive thought from attenuation; that is, that minute particles compounded, refined, and extended, even subtilized and etherealized, when thus modified, continue matter still, and must remain matter; -it cannot think. lHe shows, with equal clearness, that thought cannot be the result of iny chemical proprieties inherent in matter; chemistry never having been able to discover, in any of its processes, that atoms can be made to think. In all experiments of this or any other kind, these particles of matter, in collection, great or small, are still absolutely incogitative; nothing resembling thought having ever been discerned. He proves, also, that those two grand operations of the elements of matter, attraction and repulsion, are equally inefficient in producing the phenomenon of thought. Motion may operate upon matter; one particle of matter may draw or repel another; but neither in the capacity of drawing or being drawn. repelling or beingrepelled, can we find anything that bears a single resemblance to thought. He argues, most forcibly, that thought cannot be the result of "motion, in the abstract;" that matter in motion is as destitute of thought as matter at rest; the same in the cannon-ball, flying at the rate of four hundred and twenty miles an hour, as when safely lodged in the chamber of the cannon. Neither can matter be rendered cogitative by adding thought to it Thought, or consciousness, may be joined to, but cannot be )nherent:n matter. It may be appended to matter, but it is not, it cannot be, a prop. erty or attribute of matter. Thought or consciousness, when added to matter, cannot, by any method of reasoning, be shown to become a property of matter. They may be separated, and yet leave matter as perfect as before; not having deprived matter of one of its essential properties. It is possible you may inquire, "What does the authcr to whom you refer mean by'adding to and separating thought from matter'?" I arswer, were he alive to reply for himself, I think it likely he wou.l turn your attention to Genesis 2: 7, - " And t}-,3 Lord God formed man of the dust of the ground." Here is, 1st, matter in its separats particles, "dust of tho 350 THE SOUL NOT MATERITAL. ground," but without thought. 2. Matter in a sta te of organiza. tionI: "He FORMED man of the dust of the ground." 3. Thus formed, or modelled into the shape of man, it remained thought less, as it was motionless. 4. Here you behold matter in a perfect state of organization; perfect as it could be in all its properties. 5. Thought was still wanting. 6. This required a second act of the almighty power of the Creator. " Thought and consciousness," though not essential to matter, as matter, were yet necessary to the perfection of the being he was about to call into existence. 7. " He breathed into his nostrils the breath of life," or, as the original has it, "the breath of lives," - natural life, spiritual life, eternal life,- and "man became a living soul." 8. At death, the soul, which was superadded to matter, is separ. ated from it, without robbing it of any one single property that originally belonged to it; hence the origin and nature of an immortal and immaterial spirit are inferred. You inquire "What is an immaterial spirit? Why call it immaterial?" To this I reply: Because it is not material, not matter, but something widely distinct from it. "I can form no idea of an mmaterial substance." Be it so; but this is the principal reason, perhaps the only reason, why we employ a negative to express this peculiarity of an immortal soul. It is because we know of nothing in the whole visible world to which we can compare the soul, that we call it immaterial. It resembles not any known thing within the entire range of our acquaintance. We are, therefore, from the nature of the case, compelled to say, " It is an immaterial substance." The phase is, indeed, an imperfect one. It is an imperfection which seems decreed to our present state, and must remain till we know even as also we are known, and niio?al ty is swallowed up of life. 351 I CtIAPTER XIX. MISERY OF BACKSLIDERS. I CANNOT thb.nk of your sad case, dear backslider, without recurring to the followving mournful lines; cadences, which, if I am not mistaken, will find an echoing response in the wild workings of your own sorrow-stricken heart: "When will pass away from this sad heart The cloud of grief, the tempest of remorse? When will the winged hopes, that glanced and sang In joy's melodious atmosphere, return To welcome back the gladness of the soul?" I tremble when I realize how dreadfully the infinite God has fulfilled his own declaration in your unhappy soul: "Thine own wickedness shall correct thet, and thy backslidings shall reprove thee; know, therefore, and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of Hosts." Jer. 2: 19. You now see, when it is too late, the joy and peace you have lost. What an amount of real and solid happiness have you cast away! Vilely cast away! And for what? Let your own heart answer. Is it a secret? Not at all. The thing is known. But you startlingly inquire, "What! does anyhuman being know the matter, but yourself? " Yes; it is fearfully known and spread a',road in your own breast. Are you not aware that you carry within your own bosom many witnesses, witnesses which cannot let a secret sleep? They will ring it through the conscience, and the crowded halls of the mind will reecho with the whole asffir. You have probably read the singular declaration of My conscirence hath a thousand several tongues, And every tongue brings in a several tale, And every tale condemnt me as a villain.'" MISER Y OF BACKSLIDERS. "There is no such thing," says a.i elegant writer, "as perfect secrecy, to encourage a rational mind to the perpetration of any base action; for a man must first extinguish and put out the great light within him, his conscience; he must get away from himself, and shake off the thousand witnesses whizh he always carries abou him, before he can be alone." But a greater than either has said, "Knowing that he that is such is subverted, and sinneth, being condemned of himself;" ritus 3: 11; et peccat, existens, sponte condemnatus. The condemnation he feels is spontaneous; it requires no effort, no pointed rebukes nor exhortations, in order to produce a consciousness of guilt. It is there already. In the moment of sinning, the seed of remorse was sown, thickly sown over the heart. The gain of guilty pleasure was quickly followed by a perception of fearful loss. The fruits of the Spirit, "love, joy, peace, long-suffering, gentleness, goodness, faith," had no sooner been swept away from the heart, than they were succeeded by the bitter and abundant fruits of sin. A sense of condemnation *ang up and overspread the soul, as spontaneously as the brier ind the thorn spring up in the uncultivated field, which ask not the laborious efforts of the husbandman to produce them. How applicable to you are the lines of the old poet, " What bitter pills, Composed of real ills, Men swallow down to purchase one false good!" An old writer once compared sinful pleasures to bees; which though they may have a drop of honey in their mouth, the tail 'of each is armed with a sting. The pleasures of sin are not unlike the locusts described in Revelation 9: "Crowns like gold on their heads," they promised much, but "they had tails like unto scorpions." This you have found out by sad experience. I am not sure but that the above poet had an eye to the passage quoted, when he exclaimed, "Alas! thy gains Are only present pains, T) gather scorpions for a future wound; 'T is thus the world her votaries beguiles With fair appearances, and kills with smiles!" 30* 353 REVIVAL MISCELLANIES. Your heart, my friend, was once " an Eden of love," full of loly hope and humble joy. With what bitterness have you realized how sudden and how successfid a temptation may prove! Ah! how lamentable, that you should have lost, in one single hour, the fruit of all the toil and faithfulness of several years! You may well say, " I leaped desperate from my guardian rock, And headlong plunged in sin's abyss!" ' i')u have now formed a woful acquaintance with that of Wvhich it was your duty, as well as your interest, to remain in blissful ignorance. You have used your liberty, and gratified your curiosity. Passion has been satiated. But conscience has awoke upon you, and how terrible are its rebukes! It was the saying of an individual, that "the agonies inflicted by the wolf which fed on the life-stream of the Spartan, the poison injected by the tooth of the viper, or the three-fanged sting of the scorpion, are as nothing wvhen contrasted with the torments of an accusing conscience." Who can endure the tremendous upbrail ings of this faculty, when the Spirit of the living God sheds tlhe fearful light of the divine holiness upon the guilty soul? Where is the man who has sufficient fortitude to sustain, unflinchingly, such a visitation? Inspiration declares, "The spirit of a man will sustain his infirmity, but a wounded spirit who can bear?" What a comment on these remarks, as well as upon the above text, are those dying acknowledgments of a certain sinner, a few hours before he entered eternity! " As for a Deity, nothing less than an Almighty could inflict %nhat I feel. Didst, thou," said he to a friend by his bed-side, "Didst thou feel half the mountain that is upon me, thou wouldst struggle with the martyr for his stake, and bless Heaven for the fla:es! That is not an everlasting flame; that is not an unquenchable fire. This body is all weakness and pain; but my soul, as if stung up by torment to greater strength and spirit, is full powerful to reason, full mighty to suffer; and that which now triumphs within the jaws of mortality is doubtless immnor+,al!" A. ev e cats ago, I was deep y impressed with the sentiment 354 MISERY OF BACKSLIDERS. of an American -i-thor upon this subject: "There is no nianliness or fortitude man bear up under the horrors of gudlt. The thing is done; yet it rises in all its vivid coloring to the soul that has incurred it, overwhelming it with remorse and despair. The reproaches of conscience, orce thoroughly aroused, can never be silenced nor borne. They come, bringing with them the frown of God. They bring with them recollections of the past, which pierce the soul with anguish; and terrific forebodings of the future, which overwhelm it with horror. No human spirit can sustain its energies under such a burden, when it really comes." I recollect meeting with the following sentiments when perusing a French writer: "The pains of the mind are as lively and as sensible as those of the body. It has smitten the knees of a Belshazzar. It has rendered the voluptuous insensible of pleas ure; and has put many a wretch upon the rack. It has forced some, who, upon scaffolds and wheels, have denied their crimes, after a release to confess them. It has compelled them to find out a judge, to give evidence against themselves, and to implore the mercy of a violent death, more tolerable than the agonies of their guilty souls." But, should you not be thankful to God, that such feelings have not overtaken you upon your death-bed? that, when you fell from God, you were not abandoned to hopeless remorse and despair, or to total insensibility? This has been the case with not a few. You will probably reply, "In my case, such stupefaction would have been impossible. I have enjoyed too much communion with God, too much real and substantial happiness in the relation I sustained to him, ever to have that relation chlanged or destroyed, without being alarmed into horror by such an occurrence."' I must conclude by a word of encouragement. You must not rush into sin to avoid conviction, nor endeavo)r to shake it off. fhis is a commnon temptation It has ruined thousands. You cannot get away from yourself. You will be your own tormentor till you turn to the Gospel hope. Dare to look up. "Father I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son It is enough Thy Father sees .355 0 REVIVAL MISCELLANIES. thy heart. He knows all thy feelings. He waits to be gra cious. He is ready to pardon. Consider the case of the prodigal son: "And he arose and came to his father; but when he was yet a great way off," just as you feel yourself now, "his father saw him;" a father's eye can see a great distance, especially when an erring, broken-hearted, penitent child is returning, one for whom he has long felt the yearnings of parental affection; "and had compassion, and ran and fell on his neck, and kissed him." Here is a touching scene, one of unutterable tenderness. And he does not give the prodigal time to make any confession; he is embraced. Ah, his slowly returning steps, his starved countenance, ragged limbs, and downcast looks, proclaimed the secret workings of the soul to the eye of the advancing father. All the father was in his eyes, as he neared the returning wanderer. And he exclaimed, "This is my son;" and, in a moment, the penitent is overwhelmed with tokens cf the tenderest affection. The confession at last is begun: ' Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son." Here he is stopped )y the command of the father to the servants, to "bring forth Joe best robe and put it on him." See Luke 15: 22-24. Ah! you say, "If I thought God, my greatly offended God, but once affectionate Father, would thus receive my guilty soul, I would not remain at a distance from him; but he never can have mercy upon such a wretch as I am." You are mistaken, my dear friend. He is able to save you unto the uttermost; and if you come unto him in the name of Jesus, trusting in his atoning blood, you shall find him willing also to heal your back. lidings, and to restore unto you the joy of his salvation. I do not wonder that a recollection of the inward heaven you once enjoyed greatly heightens the bitterness of your distress; nor amn I surprised that you should painfully feel " One single moment of deliberate thought, And cloudless reason, would have spared me All this guilt-this agony." The following comment of an old divine on Ezekiel 18: 24 thllough cwr;i.en some centuries ago, is as applicable to you as if 356 MISERY OF BACKSLIDERS. penned yesterday, and with direct reference to yourse.f: "Would it not vex a scrivener, after he had spent many days and much pains upon a large patent or lease, to make such a blot at the last word that he should be forced to write it all again? Yet so it is, that as one foul blot or dash with a pen defaceth a who e wKiting, so one foul sin dasheth and obliterateth the fairest copy of a virtu)us life; it razeth out all the golden characters of divine grace, imprinted on our souls. All our fastings and prayers, all our sighing and mourning for our sins, all our exercises of piety, all our deeds of charity, all our sufferings for righteousness, all the good thoughts we have ever conceived, all the good words we have ever uttered, all the good works we have ever performed, - in a word, all our righteousness is lost at the very instant when we resolve to turn from it. As one drop of ink coloreth a whole glass of clear water, so one sinful anid shameful action staineth all our former life; yet this is not the worst, for it followeth,'In his trespass that he hath tresl,assed, and in his sin that he hath sinned, in them shall he lie."' I have seen the remark somewhere, in the course of my read,ng, that it has been supposed, that between the time of Satan's riumph over our first parents, and the coming of God to walk n the garden, one night intervened. This is but a conjecture; ,ret it is not unlikely that God did let them feel themselves a ittle. It appears they had time to contrive aprons of fig-leaves or themselves: "And they sewed fig-leaves together, and made hlemselves aprons." If the above supposition be correct, oh .hat a dreadful night they must have spent! What horror of oul! What fearfu. Forebodings! Nor is it likely they had the eavenly visitants, as in the happy nights of tLeir innocence, so '-autifully expressed by Milton: " How often, from the steep Of echoing hill or thicket, have we heard Celestial voices to the midnight air, Sole, or responsive each to other's note, Singing their great Creator! oft in bands While they keep watch, or nightly rounding wa.., 357 REVIVAL MISCELLANIES. With heavenly touch ol instrumental sounds In full harmonic number joined, their songs Divide the night, and lift our thoughts to heaven." All these had, perhaps, fled to heaven as messengers c the celesta. hosts of the dread intelligence of Adam's fall. And the elements, -were they immediately changed? Milton thought so, when he tells us that no sooner had Eve plucked and eaten the forbidden fruit than " Earth felt the wound, and nature from her seat, Sighing through all her works, gave signs of woe, That all was lost." If the heavens, on that dreadful night, were muffled with clouds, -if the forked lightning and the rattling thunder blazed and vollied along the threatening skies,- if the winds were raging, and the dark tempest was let loose upon the once peaceful Eden,-what horror must have seized the guilty pair! The expositor within their own breasts would, no doubt, give a faithful exposition of the meaning of that angry storm. Perhaps the presence of such warring elements was little needed. The fearful conviction of guilt was present. Conscience, doubtless, had raised a storm within. And the powerful voice of that vicegerent of the Almighty was far more dreadful to the soul than the loudest discharges of heaven's artillery. If there were such a space of time between their fall and the merciful visitation of their Creator, may it not have been necessary, in order that they should taste the unmixed bitterness of sin, and to prepare them, with adoring gratitude, to hear the gladdening news of the promised atonement? Whether we are right in all our conjectures respecting our first parents, is not, I apprehend, material. But it gives me an opportunity of saying, that it seems to me you have passed through scenes of mental anguish similar, ill many respects; and that now, through the blessed Spirit, you are prepared to receive the boon of salvation. You have no disposition to fly from the presence of God. You seem rather to say, with poor Job, who was s-,'ely afflicted both in body and mind,- "0 that 358 MISERY OF BACKSLIDERS. I knew where I might find him! that I might come even to his seat! I would order may cause before him, and fill my mouth with arguments. Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him ne hideth himself on the right hand, that I cannot see him." Neither do you attempt to palliate or excuse your sin, nor blame any one but yourself; the justice of your condemnation you readily confess, and can never forgive your apostasy from God. These are signs of real repentance. They cannot be mistaken. And I am as certain as that I have an existence, if you persevere, God will be found of you, to the joy of your heart. He will "heal your backslidings, and love you freely." Has he not commanded you to return, saying, "Return, 0 backsliding Israel, saith the Lord!" And what is his positive promise, in the same chapter? Hear it for your comfort: "And I will not cause mine anger to fall upon you; for I am merciful, saith the Lord, and I will not keep mine anger forever." Hear also the following declaration from the Lord thy God. O infinite condescension! boundless love! "Turn, 0 backsliding children, saith the Lord, for I am manrried unto you." Read the chapter upon your knees from which I have made these extracts,- Jeremiah 3. Fear not, "The Lord whom ye seek shall suddenly come to his temple."'' In the cool of the day, the voice of the Lord thy God will be heard in the garden of his promises, proclaiming mercy to your troubled soul. He is near who justifieth, who forgiveth iniquity, transgression and sin. Lo! hie comes not to coiidemn, but to give life everlasting. "If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world." " O believe the record true, God to you his Son hath given." Be patient, restless, resigned, yet vehement in your supplications for mercy. "From the days of John the Baptist until now, the kingdom of heaven suffereth violence, and /he violen 359 REVIVAL MISCELLANIES. take it by force." Repeat the following verses upon your knees, -perhaps you can sing them,- and expect the great salvatior every moment by faith; that is, trust in the merits of the atoning blood of Jesus Christ: - " My suffering, slain, and risen Lord, In sore distress I turn to thee; I claim acceptance in thy word, Jesus, my Saviour, ransom me. " Prostrate before thy mercy seat, I dare not, if I would, despair; None ever perished at thy feet, And I will lie forever there." Your experience brings to my remembrance a sentiment uttered by a minister of Jesus, now with God. " When a soul is convinced of sin, Jesus throws into it a portion of that fire, if I may so speak, which was kindled in his own breast when he died on Calvary." You ask, - and there is no doubt the inquiry agonizes you, — "Why is it that I do not obtain the blessing for which I am crying to God day and night?' I water my couch with my tears; they are my meat day and night.' I believe Christ died for me. I endeavor to trust in the merits of the atonement with all my heart; but the billows cease not to, roll over me. The tempest agitates my soul, and there is no deliverance, no salvation; I am lost, lost forever! " Not so, not so; hope thou in God, for thou shalt yet praise him. Though deep calleth uinto deep at the noise of his water-spouts, -though all his waves and his billows go over thee,- the Lord will yet command his loving-kindness in the day-time, and in the night his song shall be with thee, and thy prayer to the God of thy life. But, "Why is it that I do not obtain the blessing for which I am crying to God day and night? " The reasons may be various. To impute the delay of the blessing to any arbitrary determination or secret purpose of God is dangerous, and contrary to the general tenor of Scripture. Whenever an individual humbly revents, and unfeignedly believes the Gospel, he is made 360 MISERY OF BACKSLIDERS. Luat moment, the partaker of God's converting grace. Pardon is then and there imparted; and the love of (Cod is shed abroad in the heart, by the Holy Ghost given unto him. I could inimagine circtumstances which might seem to render necessary a procrastination of salvation on the part of God; JUt 1 alwvvs feel afraid to utter a single sentiment that would seem to contradict the universal applicability of that beautiful and conclusive declaration of God himself, "Behold, NOW is the accepted tinme: behold, NOW is the day of salvation." But, with reverential awe, I would suggest it as a possible thing that he may see something in your case to justify the keeping of you for a season in your present state. The cup of penitential grief has been put into your hands, filled with the wormwood and the gall; be wvilling to drink it to the dregs; it must have a tendency, when you are restored, to secure your future faithfulness. Reflect upon the past; may you not learn an important lesson from the retrospect? Call you make any discovery of what led you into this trouble? Have you failed to detect a proneness in you to that very sin which has led to your apostasy? Have there not been many instances in which you have felt the strongest impulses toward it, when nothing but the want of opportunity, or the controlling grace of God, could have restrained you from it? This was the sin of your nature, and from which the greatest danger is still to be apprehended. The apostle calls it "the sin which doth so easily beset us;"-that to which we are most inclined, and which has the greatest influence over us. Now, it would seem, that God intends to make you feel the plague of this prevailing evil of your sinful nature, and taste the bitter consequences of its indulgence, that you may carefully avoid, in future, the occasion of your present wretchedness. Temptations may yet assail you, after your adoption into the family of God; from falling into which, p.rhaps, nothing wouid contribute so effectually to save you as a terrifying re-nevrbrance of what you are now suffering. God may be teaching you the evil nature of sin, by a lesson aufully severe. I lni fully persuaded salvation will come, - it is very near. 31 361 REVIVAL MISCELLANIES. " Haste, my Lord, no more delay, Come, my Saviour, come awa. " See! the arms of your compassionate Saviour are Putstretched to receive you. Fly, oh, fly into those arms of everlasting love! He will not, he cannot, spurn you away. Can you doubt the sincerity of his invitation, "Come unto r:.e, all ye that labor and are heavy laden "? Dare you suspect tne veracity of his sacred promise,-" And I will give you rest:" "Him that cometh to me I will in no wise cast out"'? It is enough, my Lord! He does believe! He cannot doubt! He comes to thee as a helpless, guilty sinner! 0, let him see thy face and live! Your distressing case reminds me of an affecting incident connected with the explosion of the American steamer Pulaski, a few years ago. The vessel was on her voyage from Savannah to the city of New York. In a dangerous sea, and in the dead hour of the night, the boiler burst, and about one hundred souls were launched into eternity. The vessel was torn to pieces; and, upon a few fragments of the wreck, with the mast lying across it, a number of human beings floated out to sea. They continued to drift further and further from land, till nothing but sky and water met their view. During four days the scorching sun poured his rays upon their almost naked bodies, till they were blistered. They had no food to satisfy the cravings of hunger; their tongues were parched with thirst; and to drink the salt water they knew would only increase the dreadful feeling. A hint was given by one of the sufferers, that, in order to save themselves from death, they should cast lots who should die for the sustenance of the rest; but the idea of eating the flesh and drinking the blood of a fellow-being was so dreadfully repulsive, (t was rejected with horror. As they were gazing intensely into the far-off horizon, they were cheered with what at first appeared a dark spot, but which soon brightened into a sail. They raised their little flag of distress, but it was unroticed, and the vessel disappeared. After some time, another hove in view, but the signal was not seen, and she vanished away. In like mar,ner two others appeared, but, to their anguish, they also passed out 362 MISERY OF BACKSLIDERS. of sight. "Hope deferred maketh the heart sick," says the inspired writer; - so they felt. After several hours had elapsed, another sail appeared; it ~eemed c s if it was pasted on the sky. Soon its shape altered. The outines of a vessel could now be traced; and, to their trembling joy, seemed to be nearing them. Ah! the captain of that ship little thought how many eyes were fixed with a gaze of agony upon the white sails of his stately vessel. They hoisted their signal of distress once more, and uttered their feeble cries. But, alas! she also appeared to be shaping her course in another direction. One poor fellow, who had been dreadfully scalded, looked himself into despair, cried out, "She is gone!" and laid him down to die. The time of extremity was God's opportunity: one eye from that vessel caught the signal; the word was passed to the deck, and resounded through the ship, "A wreck! - a wreck!" In a few moments she began to bear down towards them. One of the sufferers, perceiving the change in her course, uttered the try, " She sees us! she is coming towards us!" Nearing them rapidly, a short time only elapsed, which they employed in thanksgiving to God, when the vessel loomed up a short distance from them, and the clangor of the captain's trumpet rang over the waves, "Be of good cheer; I will save you!" I need scarcely tell you they were soon on board, filled with adoring gratitude to God, and thanksgivings to their deliverer. I remarked, in the commencement of this letter, that your state of soul reminded me of the perilous condition of these shipwrecked passengers. You were sailing onward to heaven with a happy soul, and the breezes of grace were propitious. But an explosion took place, to the astonishment of heaven; and you made "shi)wreck of faith, and of a good conscience." Thank God, you have not gone down to hell, like many other backsliders. You have floated out upon the mere fragments of your hopes, into the ocean of despair. Of you it may be well said, " His passage lies across the brink Of many a threatening wave! And hell expects to see him sink, But Jesus lives to save I " 363 REVIVAL MIISCELLANIES. Yes, " Jesus lives to save; " and it is written, "He is alle to save unto the uttermost." The promises have been obscured from the eye of your faith by strong temptation. Again and again you have found yoursell' unable to reach them; and, like the vessels which hovered for a little before the vision of those distressed persons, and then vanished, so have the promises to your apprehension. But the God of the promises is at hand. Fear not, - your signals of distress are seen from hea-eii. There is an end, and your expectation shall not be cut off. The captain of your salvation has left the skies for your help. He is this hour drawing nearer to your soul. You may say, for your own encouragement, "He sees me! He sees me! He is coming towards me!" He is; see! " Lo! on the wings of love he flies, And brings salvation nigh! " "Only believe, and thou shalt see the salvation of God." "All things are possible to him that believeth." Do you not already hear the voice of your great deliverer, " Be of good cheer,-I will save you!" Soon, very soon, you shall be rescued froin your distressed situation; and, with adoring gratitude, fall at the feet of your gracious Saviour, and confess him " mighty t) s&ve." 364 CHAPTER XX. CHRIST A BACKSLIDER'S SAVIOUR. UNBELIEF is ever ingenious in the Invention of instruments therewith to torture the soul. You say, "It was suggested to me the other day, and it stung my soul to desperation, We find in Scripture many who were desperately sick, cured by our Saviour; but where do we read in all the Gospel of any man's eyes twice Nlightened? of any deaf ears twice opened? of any tied tongues twice loosened? of any possessed with devils twice dispossessed? No doubt Christ could have repeated these miracles; but where do we read that he ever did so?" This may be correct enough, and it is not imnproper, perhaps, to make it an alarming argument against returning to sin; but to infer that, because we do not find a single instance recorded of Christ re-healing any who had relapsed into affliction, there. fore there is no hope for the backslider, is a mere assumption. If none had a second miracle performed upon their person it was probably because none had fallen again under the powei of disease, during the remaining period of our Lord's ministry or, that circumstances may have precluded their second applica tion; but it remains to be proved that Christ would not have been gracious a second time to a wretched invalid. To reason thus, is to set up a defective supposition in contradiction to the plainest declarations and promises of Scripture, Jeremiah 3: 12 -14; Ho3ea 14: 4. It is, also, against matter of fact, and the history of the church, front the day backslidden Peter was restored to the favor of his Lord, down to our own times, in which instances to the contrary are most numerous. If the above sentiment has left a remaining tinge upon your mind, may the following considerations entirely erase it: First. If the 31* REVIVAL MISCELLANIES. sick are healed in answer to prayer. or by the blessirg of God ulpon medicine, it is C'lrist still exerting his healin, power; but multitudes have been thus raised up, more than twice or thrice, iii each individual case. Second. The Lord Jesus has lately restored many wretched backsliders in this city. You go on to say, "M ly sin is ever before my mind, and the constant recognition of it distracts and terrifies my soul." This proves that the mind has a looking faculty, as well as the body. When the eye looks at black or red, the mind is conscious of correspondig(r sensations. It is the same with the eye of th, mind; emotions are produced in the soul in accordance with the object that fixes its regard, whether it be the black and heinous nature of sin committed, or the crimson blood of Jesus Christ, which was the atonement for it. Now, so sure as you have power to command your bodily eyes, you have e(oal power to control the looking faculty of your soul. The Psalmist said "My sin is ever before me;" but he also added, "I have set the ILord always before me;" and you can do the same. 0, think of "Christ and him crucified!" My heart was made better, several years ago, when reading a most affecting account of an aged Christian. It is with some hesitation I insert it in this letter, lest you would consider it foreign in the great end I had in writing to you. But hoping that it may serve to relieve and cheer your mind for a few moments by turning it off itself, if I may use the expression, I will relate it: An aged American Christian had entered upon those few lass hours in human existence which God has set apart for the work of dying. A long life of usefulness had drawn the affections of his country around him. Nearly one hundred years had he sojourned upon the earth; but his days were numbered. The lady who related the circumstance tells us that she stood by his bed-side, when a message of love was conveyed to his ear from a friend, a fellow-statesman, -one to whom he was uniited by the strongest bonds of friendship, in years long gone by. But the aged man had totally forgotten the friend of his early years. These links of friendship, once so delicately interwoven with hia 366 CHIRIST A BACKSLl)ER' $ SAVIOUR. very being had all been broken. She endeavored to restore his recollection; but, alas! a great gulf was between his mind and the remembrance of the past. The name and the image of his friend had fleil from his memory, and could not be recalled. A vase:f inassy silver was brought before him, on which his country had Paused to be sculptured the record of his services and her gratitude. He gazed vacantly upon it, but no chord of association viirated. The love of honorable distinction, so long burning like a perpetual unceise-flame on the altar of a great mind, had forsaken its temple. Her eyes filled as she gazed at the mournful wreck of mental power; feeling, doubtless, that nG darkness is so great as that which overshadows and extinguishes the glorious light of mind. An individual at that moment happened to mention the name of God, "the God of all grace;" and his lips, till now so still and motionless, began to tremble; his cold blue eye sparkled through the frost of death; his thin, bloodless hand clasped hers; and, with a startling energy, he repeated the following lines: "When by the whelmning tempest borne High o'er the broken wave, I knew thou wert not slow to hear, Nor impotent to save." And as she passed down the avenue from the patriarchal mansion, she said, the voice of this aged saint of God, lifted up in prayer, fell upon her ear; and she learned the further lesson, that the s.irit of prayer may survive when intellectual endowminents, and the consciousness of high renown, have been aliko totally effaced from the tablet of the memory. I wish, my dear friend, if the thing were possible, you could in some way be separated from that remembrance of the past which seems not only to terrify you, but to drive you away from Jesus I could wish, vain as the desire may be, that the links whicLt connect you with those painful transgressions were broken off, in some sort, as in the case of this aged Christian; at least, th it a inc-nent's respite might be afforded you, to turn the distracted eye of your soul t) the "Lamb of God, which taketh away fie sin of the world.".,a;uld ask for you what poor Job so 367 REVIVAL MISCELLANIES. mournfully desired for himself, "How long wilt thou not depart from me, nor let se alone till I swallow down my spittle?" So that, forgetting all past associations, all your past sins, your present unworthiness, -losing yourself, so to speak, in the contemplation of the glories of redemption, so completely absorbed in the adoration of that name "which is above every name,"JEsus, -as to extinguish every other remembrance. And if you wish to repeat a few lines, like the servant of God referred to above, here they are for you: " Before the throne my Saviour stands, My Friend and Advocate appears; My name is graven on his hands, And him the Father always hears; While low at Jesus' cross I bow, He hears the blood of sprinkling now." A certain poet might well say or the name of Jesus, lthat it was " The talisman and spell Of the Gospel's earlier hour." It cleansed the lepers, healed the lame, unsealed the dleafest ear, unchained the speechless tongue, tore away from the heart sorrow's darkest veil. It had only to be uttered, and a flood of cloudless light irradiated the hitherto darkened eye-balls. At its sound, the fever fled away; but mentioned, and the Holy Ghost descended, and thousands were converted to God. Devils obeyed the authority of its mandate, and came out of the possessed, and fled in terror to their native hell. "Handkerchiefs or aprons," brought from the person of the-apostle, when applied to the sick or the possessed, calling over them the name of Jesus, the diseases departed, and the evil spirits went out. It was but uttered, and the ankle-bones of cripples received strength; proclaiming, by walking, leaping, and praising God, how powerful the charm of that wondurous name. The miraculous power attending its utterance extorted the humbling inquiry, from the tribunal of the persecutors, "By what power, or by what name, have ye done this?" The miracle was wrought; tlhis they could not deny; but the secret power, spell, 36S CHRIST A BACKSLIDER S SADVIOUR. or charm by which the thing was done, excited their most intense ibt,uiry. Triumphant Peter, full of the Holy Ghost, standing up sublimely among his wondering foes, his eye lighted up with holy transport, announced the secret in a tone of flame, " By the NA-IE of Jesus Christ of LYazareth, whzom ye crucified, tihomn God raisedfrcm the dead, even by hwz. doth this man stand here before you whol?." Yes, the name of Jesus was associated with every splendid achievement in the early days of the Gospe triumph. " The pure believing multitude" were drawn together by the music of that name. In every deliverance from bloody persecution, and after every conquest which the Gospel achieved in the conversion of sinners, their select meetings resounded with the confident exclamations, "Signs and wonders may be done by the name of thy holy child, Jesus." Dear sir, there is yet an omnipotence in that precious name. It is, to the present day, "The true Christian talisman." It has lost nothing of its ancient power. I have seen thousands converted by it; of each of whom we could say, to astonished observers, what St. Peter said to the amazed multitudes, when they saw the cripple, who had long sat at the gate called Beautiful begging, now leaping and praising God: "And his NAME, through faith in his name, hath made this man strong, whom ye ;ee and know; yea, the faith which is by him hath given him this perfect soundness in the presence of you all." An old divine has somewhere said, " There is majesty implied in the name GOD. There is independent being in JEHOVAH. There is power in LORD. There is?unction in CHRIST. Therc is affinity in IcL.ANUEL; intercession in MEDIATOR; and help in ADVOCATE; but there is salvation in no other name under heaven, but the name of JESUS." Acts 4: 12. A few months befoe I left America, I had the privilege tof witnessing a very extensive revival of religion, in a certain place One nigh' I was peculiarly interested in the case of an individual who was at th. altar, with many others, for the instruction and prayers of th servants of God. Her cries and tears were very affectin(g, and really alarming. When spoken to, she said that luring twelty years she had bec l under concern for her 369 REVIVAL MISCELLANIES. soul, but had never yet been converted to God; adding, that she was noi determined, if mercy were to be found, not to rest till she obtained it. The meeting closed, and she left the house in great distrezs of mind. No sooner had she arrived at home than she fell down upon her knees, weeping in agony, and pleading for salvation, as if she would not be denied. A dear brother, who was happy in the love of God, went to her at the moment when she was saying, " Lord, here is my heart, I give it to thee this night. 0, have mercy upon me, a sinner!" She repeated the words over and over again, with the deepest emotion. The brother saw there was a deficiency, both in her faith and prayer, and immediately supplied the defect,-oringing Christ crucified before her mind,- and insisted that JESUS should be in her supplication. "Say, for Jesus' sake," urged the brother. This, for some time, she positively refused to do. "Say, for Jesus' sake," he again reiterated; but, driven on by a sense of her SinS, she appeared firm in the determination to avoid that name. "Say, for the sake of Jesus," he again urged, "and God will bless you." At last, almost suffocated with sorrow and distress, she feebly said, "Have mercy upon me, for the sake of Jesus." " That is right," said the brother; "repeat it again." "Have mercy!" &c. " Pray on," said he, "for Jesus' sake." She did so, and, in a few minutes, unbelief fled away; faith triumphed; the peace of God, which passeth all understanding, filled her happy soul, and she rejoiced with joy unspeakable and full of glory. But you inquire, "Have you ever known a case so desperate as mine which resulted in salvation? " Yes, many. Vast num. bers of those I have seen brought to God were pre-ssed with their sins, like a cart beneath its sheaves, until they despaired of mercy for a time; and the Lord Jesus, by faith in his mighty name, saved them. Come, then, my unhappy friend, come to Jesus. Say in youi heart, and su t the action of your soif. to the words, c From sin and fear, from grief and shame, T hide me, Jesus, in thy name." 370 CHRIST A BACKSLIDER'S SAVIOUR. Forget all. Leave all you have and are behind; think of Jesus, -of his atoning blood; -think of nothing else; dwell upon his name; repeat it with energy; do so again and again, until your soul draws virtue out of him. " Looking unto Jesus," says the apostle. When you thus think of him, and for this purpose, you are then looking unto him. When the serpentbitten Israelite looked at the brazen serpent erected by Moses. he was healed immediately; so shall you, if you thus lookl to Jesus. Soon he will kindle a flame in your heart that all hall may not extinguish. When this is done, you may think of your sins, and be humble; but the retrospect sha 1 not make you unhappy. 371 CHAPTER XXI. PAST SINS OF BACKSLIDERS. DRYDEN'S sentiment, in the following lines, if applied to unpardoned sin, or when seized upon by a mind that is flying from the Saviour, as it is endeavoring to escape from remorse is not only bad theology, but highly dangerous to the soul: - "T is done, and since't is done,'t is past recall; And since't is past recall, must be forgotten." No; we must notforget, until we know that God has ceased to remember our sins. We may forget, but Eternal Justice cannot. The law of God shall ever be seizing the soul by the throat which has incurred guilt, saying, "Pay me what thouz ovest." Nor is it likely that oblivion's antidote shall long be effectual in banishing from the memory this debt of guilt, when the dunning importunity of this eternal creditor, served as it is upon the mind by conscience, compelling the soul so often to say, "Have patience with me, and I will pay thee all." The mind, in such a case, must be lapsing evermore into a retrospection, which is often as great an enemy to peace as it is to forgetfulness. An eminent writer inquires, "Can they imagine that God has therefore forgot their sins, because they are not willing to remember them? Or, will they measure his pardon by their own oblivion?" If they do, it is a most dangerous mistake. Our oblivion may not be God's pardon, nor our forgetfulness (if the thing were possible under some circumstances) the oblivion of our sins fromn the remembrance of the Almighty. True, God has said, by the prophet Isaiah, " I, even I, am he that blotteth out thy transgressions, for mine own sake, and will not remert PAST SINS OF BACKSLIDER& ;er thy sins." True, he has repeated the declaration by the prophet Jeremiah. "For I will forgive their iniquity, and I will remember their sin no more." And, I will add, all this is confirmed in two places by the apostle, and he uses the same words in both: "And their sins, and their iniquities, will I remember no more." But, then, the same apostle tells us how this important and wonderful event is to take place: "Be it kIcnown unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins." And, in another place, the instrumental and meritorious cause of the remission of sins. "Whom God hath set forth to be a propitiafion, through faith in his blood, to declare his righteousness for the remission of sins that are past." Now, to attempt to forget our sins prior to the time that God has forgotten them, before we have taken refuge at the cross of Christ, before the reliance of the soul upon the blood of Jesus for immediate and conscious pardon, would, unquestionably, be the very method to ruin the soul eternally. Therefore, you must not suffer the recollection of your sins to keep you from your Saviour. There is a danger of thinking too much about our sins, as there is of thinking too little of them. When the eye of the soul is fixed upon the ' sins which are past," and the circumstances which led to their commission, to such a degree as not to have a moment left to took unto Jesus, then the matter is carried too far. You have eceived injury enough from your sins; but, by this course, you must surely draw new and deadly poison from them. An embargo must be laid upon your thinking faculties. Yol must prohibit your thoughts from travelling over your sins so repeatedly. You say, "I may as well try to control the whirlwind as ny thoughts. They must have employment,-I cannot possibly lay them to rest. A sense of my danger, and a dread of dying without forgiveness, forbid my thoughts to be lulled into repose." I do not require that they be "lulled into repose," nor drowned in oblivion; this is, perhaps, impossible; but turn them into another channel, - send them to Calvary. Let them circulate, with ceaseless activity, around the bleeding cross. Employ them in the wi-k of associating with a sense oL guilt 32 3"3 REVIVAL MIS'ELLANIES. an equal perception of that blood by which it is to be R,shed away. Let those untiring operations of your mind spend themselves in fathoming the love of God in Christ Jesus We may indeed, say of this, as of the depths Df the sea, no humrran sounding-line has ever reached the bottom; yet, you wil find it much more profitable to let thought, in its sleepless energy, travel this fathomless profound, than explore the dark abyss of your sins. Better, at every landing-place in that descent, to be forced into the exclamation of an apostle, "0, the depth!" than with the awakened sinner (Romans 7), sinking in "the hoitible pit, and miry clay," crying in anguish and despair, "0, wretched man that I am! who shall deliver me?" Had the poor serpent-bitten Israelite only bemoaned himself; had he, in spite of every entreaty, obstinately fixed his eye upon the wound, or agonizingly gazed upon the path taken by the gliding serpent, which had given him his death-wound; if he had firmly persisted in mourning over his own carelessness, in permitting himself to be bitten, reproaching his own culpable indifference to personal safety, when so many were writhing in agony insupportable, and the camp was horribly vocal with the hissing warnings of the flying serpents; suppose, also, that his eye had continued wildly rolling to and fro, in order to guard against another attack, and all the time madly refusing to cast one look at the brazen serpent, erected upon the pole what, but death, and that a dreadful one, must have been his portlort, if he had persisted? I have not time to show how applicable all this is to your case; your own good sense, however, can make the application. When the Israelite cast a dying look at the serpent on the pole, were it even through the mists of death, he was healed in a moment. May I entreat you again to look to Jesus? Your repentance and convictions are deep enough when they bring you to the cross, and leave you there with your weeping eyes fixed on your bleeding Saviour, as your last and only hope. But when they drive you past, and far beyor d, into the region of despair; or, when they frighten your approaching soul away from it; and this, either from a dread of repulsion, o, that your sins are so great that the atonement' ii;ufficient; then they 374 PAST SINS OF BACKSLIDERS. are to deep. The devil has then the advantage of you; he is most assuredly using the remembrance of your sins to complete your ruin, just as he did the commission of them to begin it. Think of the aged dying Christian, with which you were so much pleased. Neither friendship, nor honor, nor high renown, interested his mind, nor for a moment carried away his thoughts to a retrospect cf the past. They were calmly and serenely centred in God. The name, the precious name of God in Christ, was dearer to his faltering heart than any object that had eve] arrested that heart's affections. This name was the centre of his soul; here it rested; all else was forgotten as a dream; thit was enough; this possessed a charm which defied the assaults of death, and saved him from dismay in his dying hour. "Hi., final hour brings glory to his God." "You see the man; you see his hold on heaven! A silent lecture, but of sovereign power! To vice confusion, and to virtue peace." 0, then, withdraw your mind from all the past, from all you sins. Your thoughts are intense; let their intensity be fixed oi Jesus. Again I say, look unto him and be saved. Think about Christ, -his death, -his blood,- his sufferings. Now, let Jesus be precious: "To you who believe he is precious," says the apostle. Precious Jesus! He died for thee, my brother. Is he not " the chief among ten thousand, and the altogether lovely" Think of what one has said about him: "All the names that love could find, All the forms that love could take, Jesus in himself hath joined, Thee, my soul, his own to make." Are you not this moment in the act of falling upon your knees? MAatt. 6: 6. Behold him, Lord! In imagination I see you just going to the cross, approaching Jesus, saying, "With throbbing head, and heaving breast, Saviour, I fly to thee for rest; With trembling hands, and tottering teet, I reach the cross, my sole retreat." 375 REVIVAL MISCELLANIES. I think 1 hear you there; the fountains of the great deep are broken up. The windows of heaven are opened; the wounded breast is discharging all its grief into the bosom of Jesus. The cry is ascending, "Save, Lord, or I perish! ": It is enough; by faith I see the Lord passing by and proclaiming himself, "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in g)odness and truth." I think I hear Jesus saying to your t)rtured(i hearts a Peace, be still!" and there is a calm, a sweet, h-avenly calm. Sunshine, glory, and heaven, descend from God l.to your k-art. 0, my Lord, let it be while he is reading this paper! 376 CHAPTER XXII. BACKSLIDERS MUST TAKE RIGHT VIEWS OF GOD. Youa state of soul surprises me. I feel persuaded the hin(trance must be in yo;rself. I verily believe God has no excepte,ns against you. He is as willing to bless you as the scores oi immortal souls who are now finding pardon in this city. Broken-hearted penitents are obtaining mercy every night. God is the same everywhere; and he is able and willing to bless you in * * * *, surely he is. I could, it is true, wish you were with us'n this powerful revival; but, as this cannot be, it need not be a bar. 0, no! I do think you may adopt the language of a verse in our hymn-book: "In me is all the bar, Which thou wvouldst fain remove." That bar may be unbelief, or impatience, or indistinct and confused, perhaps erroneous, notions of faith. There may be an unwillingness to venture fully on the merits of the atonement, in the absence of peace and joy; not knowing that these always follow faith, but never precede it. You must first believe; that is, venture freely and fully upon the merits of Christ's blood for pardon and acceptance with God now. When you thus repose upon the merits of Christ's death, by faith, for the present and elverlasting salvation of your soul, saying, "This all my hope and all my plea, For me the Saviour died," - hold here. Remain fixed on this ground. It cannot fail you. Now, I,:k up; honor the Father, as you honor the Son. Perhaps yor ask, "What, do you mean by this?" By what? "You REVIVAL MISCELLANIES. tell me t4 nono. the Father as I honor the Son." I will explain it. You could not trust in the blood of Christ, unless you believed that his blood was an atonement for your sins. Further, is it not the oelief that Jesus loves you and makes you welcome to trust in his blood for salvation, which encourages you to come to him, confiding in the merits of that blood? But is it not a fact, tha+, as often as you have ventured thus upon that atonement, you have felt that if there were no other hindrance than Jesus you would soon be happy? At such seasons you think of Jesus as the only person in the adorable Trinity who has any kindly feeling for you. Your unhappy mind cannot think of "the everlasting Father," without the idea being associated that "he is a consuming fire:" and Jesus is considered as a raminpart of defence between you and him. This must be the state of your mind surely, or you would not refer to t'at verse in the Wesleyan hymn-book: " I trust in Him who stands between The Father's wrath and me; Jesus, thou great eternal Mean, I look for all from thee." The sentiment of the verse is correct, when applied to the state of sinners out of Christ. It is written, " The wrath of God s revealed from heaven against all unrighteousness of men." Another passage teaches us the solemn lesson, "God is angry with the wicked every day." It is also written, "It is a fearful thing to fall into the hands of the living God, for our God is a consuming fire.' And the reason why this wrath is not inflicted with fury, - the reason why this "consuming fire" does not break forth in scorching flames upon a world of sinners,- is, that we have an "Advocate with the Father," and "he ever liveth to make intercession." Jesus Christ is "the propitiation for the sins of the whole world." The word propitiate means to render favorable; to conciliate an offended person, so as to lead him to ne prop'tio'.s, merciful, and kind to the offender. The offended Crento' is then, " The indulgent God, Swift to relieve, unwilling to destroy." 378 BACKSLIDERS MUST TAKE RIGHT VIEWS OF GOD. 379 The wicked provoke the wrath of God, but Christ is the Mediator. Our Lord illustrates this in the parabl'e oi the barren fig tree. As long as mee. continue to sin against God, there is wrath; Christ intercedes, and sinners are "saved from wrath through him." But when the wicked continue to do wickedly, and the divine forbearance becomes exhausted, then the wrath of God breaks forth, as it is written, "They mocked the messengers of God, and despised his words, and misused his prophets; until the wrath of the Lord arose against his people, till there was no remedy." Strictly speaking, however, the sentiment of the first two lines of the above verse is not applicable to a soul which Jflly trusts in the blood of Christ for the forgiveness of sins. The moment any penitent sinner rests upon the atonement, as I have been describing, God is that moment reconciled; wrath does not then exist. God is then love, nothing but love; and when the mind believes this, the love of God is immediately shed abroad in the heart by the Holy Ghost. In order, therefore, to receive the benefit of believing in Christ, this must be believed, also; that is, that God is reconciled. It is only when we believe that God loves us, that we can love him in return. If so, the mind must recognize priority of love in the bosom of God, before it can reciprocate, and offer love for love. The following beautiful passage, from the writings of St. John is constructed upcn reciprocal love, - love mutual, - love in return for love; but, that love existing previously in God the Father: - "We love him, because he hath first loved us." God's love, therefore, kindles ours. There are certain glasses which concentrate in a focus the rays of the sun, so that sub stances are kindled into a flame; and thus blaze back again the heat which the orb of day originated. "He that cometh unitt God must believe that he is." Belief is faith. Faith reflects God up-n the mind. A poet says, " Faith lends its realizing light, The clouds disperse, the shadows fly; The invisible appears in sight, And God is s,en by mortal eye." REVIVAL MISCELLANIES. Faith sits upon. the soul, and realizes the glory of the Almighty. God shines on {al'. Faith discovers that God in Christ is love, - love beyond degree. Faith becomes the burning-glass to the soul. It collects, as in a focus, the rays of love issuing from God. This kindles our hearts into a flame, and our souls blaze ack again the holy flame which God's love originated. Then we can say, as one said upon a different occasion, " Hanc animam infiammts ofero, Christe, tibi." In flames of fire I offer this soul of mine to thee, oh Christ." Until you thus realize that the moment you thus trust in the merits of CIrist you are loved of the Father, and with a love as ardent as that which is felt by the Son, you never can honor the Father even as you honor the Son; and, in that case, you cannot be converted to God. The bar, therefore, is all in yourself. God would willingly remove it. 0, permit him to do so, by thinking rightly of him. You say,-" I do not consider God as a consuming fire, when I trust in Christ. This is not my difficulty. It is this: when I thus trust, I am unable to view God in any other position than as removed to an immense distance from me. I feel I have a days-man with the Father; and, that infinite as the distance is oetween me and God, yet he lays his hand upon both to effect a reconciliation; but I cannot consider the Father in any other state than cold and repndsive, and unwalling to be reconciled. Though I endeavor to trust in the merits of Jesus, conscious that I can do no more, I am unable to think otherwise than that my Miediator has hard work to persuade the great God to look with compassion upon me." How insulting to God is this cursed unbelief! How it wrongs him! How injurious also to the soul! With such thoughts you never can be happy nor accepted. Were your views of God the same as noticed in my last, "that God is a consuming fire to the approaching penitent, although venturing to trust in Christ," then I should consider you as standing in dread before "the God of all grace." It may be well said of the soul, when realizing such elements of terror, that peaa, must be as absent from the heart as love. But if a notion 380 BAC.SLIDERS MUST TAKE RIGHT VIEWS OF GOD. 381 so errineous as the above does not fill you with fear, it must certainly chill your soul into alienation and distrust; both of which awe p)siti,e enemies to that warm and confiding love which is so essential to a religion which makes the soul happy. In the above sentiment you honor the Son, but you dishonor the Father. As long as you do this, your mind will be overcast with the gloomiest clouds, and its abiding state "the spirit of bondage again to fear." Perhaps you anxiously inquire," What shall I do? How can I change those views which seem to be the very elerment of my mind? I may wish these perceptions of God banished, if they are wrong; but I cannot, by dint of resolution, driv-e them fromn me." No; probably not. The mind cannot, perhaps, act in this case witnout motives. It may be powerless to expel wrong ideas w thout assistance; but what your mind may be unable to do under certain circumstances, it may accomplish under others. I recollect, some years ago, reading a sermon, the title of which was the "The Expulsive Power of a New Affection." Now, may there not be an expulsive power in a new class of ideas? If those are usurpers with which I have been finding fault, may they not be forced to abdicate in favor of those whose right it is to wield the sceptre of the mind? If the former are but visionary, is it likely they shall long contend with realities? Do you inquire, "What are the ideas you wish me to entertain? Let me know them, and I will give them as welcome a reception as those which have hitherto swayed my soul." The first passage I shall quote wherein is a leading idea, is John 5: 23,-" That all meli, should honor the Son, even as they honor the Father." This passage proves that Jesus Christ is a proper Person of the Holy Trinity, upon an equality with the Father, and to be honored equally with Him. This is the evident claim. Now, this claim of our blessed Lord was not only designed to guard his own right to divine honors, but thole of the Father also. It is just as evident that he does not clainr mnore honor than is given to the Father, as it'is that he does not admit of any less. The passage, therefore, is calculated to impress this sentiment upon the mind, that the Fa,ther is not to be honore- ss than the Son; this is REM' VAL MISCELLANIES. just is clear as that the Sonl is not to receive any les3 honor than the Father. But is there not an infringement upon this rule when, under certain circumstances, you suppose the Father loves you less than the Son? The sentiment that Jesus is all love, when you endeavor to trust in the merits of his death, but that the Father is cold and distant, with respect to you, is dishonoring to the Father. You are then unquestionably wit.h olding from him an honor which is justly his due. It is quite plain to me that you and the Socinians are in opposite extremes. The Socinians give Godhead honors to the Father, but offer to the Son an honor infinitely less, because they consider him a mere creature, though a created being of the highest order; yet what proportion can magnitude, however great, if only finite, bear to that which is infinite; seeing that c A million Is full as far from infinite as one!" In the estimation of the Socinians, he is a creature still; and that places him at a distance infinite from-God. Thus they refuse to obey the requirement of our Lord Jesus Christ. You go to the other extreme. Christ stands forth to your faith as the Second Person in the adorable Trinity. You adore him as God. This is right. In the merits of his blood you feel it to be your duty to trust, singly and alone, for salvation; and your faith anticipates Christ as full of compassion and tender love towards you. Now, this is perfectly scriptural, so far as Jesus Christ 5s concerned; but your faith is sadly defective upon another point (f vital importance, -that the Father is cold and repulsive, and that, were you to cast yourself fully upon the atonement, he would frown you away from his presence. Hence, you asperse his character by impeaching him with affections which he has never felt towards any penitent sinner who has renounced every other plea for mercy, and trusted sincerely in the merits of Christ's death for pardon and acceptance. The Socinians di3honor the Sor by denying him the honors of the EFternal Godhead, and that on an equality w'th t e Father; you 382 BACKSLIDERS MUST TAKE RIGHT VIEWS OF GO. 383 dishonor the Father by refusing him the honors of redemption, and that on an equality with the Son; as if the Father had no lart in the wonderful scheme, but as if Christ alone planned it, as well as became incarnate and died for our race, without the approbation or consent of the Father; or if anything like a con sent was given, yet that in the sight of all heaven it was "icy, cold, unwilling." The Socinians refilse to believe that the fol [owing declaration of John proves that Jesus Christ made the world, and is, therefore, God: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made." But you refuse to believe the declaration of Jesus Christ himself, a declaration which equally proves that love in the bosom of the Father was the procuring cause of the " unspeakable gift," the incarnation of his own Son: "For God so LOVED the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Do you not, therefore, wrong and dishonor the Father? Was there love in him in the bestowing of the gift; and shall there be no love in the acceptance of it? Can you assign any reason for such a reserve? Shall we impute it to the believ.mg act of the penitent sinner, or tax the Everlasting Father with capriciousness or inconstancy? Strange, that the doings of the penitent should fan the flame of love in the bosom of the Son, and at the same time extinguish it in the bosom of the Father! Strange, that he of whom it is said, "In whom there is no variableness, neither shadow of turning," should beseech the sinner to be reconciled to him; and also continue his entreaties during the many years of his rebellion; and now, when the sinner is reconciled, and entreating pardon on the part of God, fulfilling at the same time the conditions of reconciliation, that he should, all at once, refuse to be propitious! Surely such views of God cannot be right! Consider: was not the plan of reconciliation laid by the Holy Trinity in heaven, and carried into effect when the whole world was in a state of rebellion? Reflect upon the declaration of the REVIVAL MISCELLANIES. apostle: " When we were enemies, we were reconciled to God )y the death of his Son;" and is it possible, when the sinner .rasts away his weapons, and accepts of the terms of reconcili~ttion, that God will then put on an altered look, and be less willing to be reconciled to the penitent sinner, now that he is sup plicating for mercy at his feet, than when he was an enemy? Is it not evident to yourself that the ideas you have entertained, is stated at the beginning of this letter, are visionary and unjust? Do not those which I have suggested appear scriptural and rational? Certain I am, that if you give them a place in your belief, those imaginary phantoms shall, as a dream in the night, vanish away before the light of God's reconciling countenance. Say not a word respecting any trouble you may imagine me to be at in writing "so many letters to one so unworthy." You are worthy of all this, and a thousand times more, especially from a fellow-sinner like the writer. True, my sins are forgiven, my soul is cleansed; but then I owe the more unto my Lord, and to the precious souls for whom he died. I shall fee] myself abundantly compensated, when I learn that God has visited your soul with his pardoning love,- when I learn that, "The winged hopes, which glanced and sang In joy's melodious atmosphere, returned have, To welcome back the gladness of the soul." 384 CHAPTER XXIII THE BACKSLIDER ENCOURAGED. I AM not at all surprised that your feelings are sc milcn changed for the better. The cause is plain; your views. f your Heavenly Father are materially improved. Had you continued to entertain those wrong thoughts of God, your soul would still have been involved in clouds and darkness. I perceive, however, that the state of your mind is yet "the spirit of bondage again to fear." You are more encouraged than happy. You have some light, but no heat, no love; I think you have the daylight of religion, but not the sunshine. Day-break, you know, is often cold and cheerless. Sometimes there is quite an uncertatnty as to the indications of the heavens, as well as to the aspect and identity of surrounding objects; but when the sun ascends the horizon, uncertainties vanish; the appearances of things have changed wonderfully; a flood of day comes forth from the east; the heavens and the earth are showered with rays; a sunny glow spreads itself over all nature; a new creation appears everywhere to the admiring eyes; all is soft and glowing variety; light, heat, animation, bustle, and surrounding joy, render a doubt of day impossible. Thus it is with the soul. There is a promise which runs thus: " But unto you that fear my name shall the Sun of Righteousness arise, frith heamAgi in his wings." Until this takes place, the sky of the mind, and the surface of the heart, shall be, like the heaven and earth on a winter's day-break, black and cheerless. At such a tmne it is not surprising if the unhappy sinner is compelled, by his wretch edness and dread uncertainty, to say, wrifh Arbuthnot, 33 REV'VAL MISCELLANIES. "Almighty power, by whose most wise command, Helpless, forlorn, uncertain, here I stand; Take this faint glimmering of thyself away Or break into my soul with perfect day." Light may have come, and faith have recognized it too, bitt uibelief is not asleep; the voice of the demon will be nea.d from the murky shades of the soul. Unbelief will say to glirrmering faith, as Zebu to Gaal, when he reported at such an hour, 'Behold, there come people down from the top of the moun tains." "Thou seest the shadow of the mountains as if they were men." Increasing light may silence unbelief on this point, but the comfortless state of the soul shall invite it to others just as annoying. Light may encourage, but it is only love which can render the soul happy. "There is no fear in love," says St. John. Love is the sunshine of religion. God's love towards us produces love in us. What but love can beget love? "We love him, because he first loved us," says the same apostle. Confidence is the daughter of love. A poet might well term it " love-born confidence." But this can never take place till the command is applicable to the soul: "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee." Ther shall the "Sun of Righteousness" arise upon the soul "with healing in his wings." All then shall be real, conscious sun shine. God's lovely countenance beams friendship upon the irradiated mind; the soul, through all her powers, feels the glowing influence; or, in the language of the apostle St. Paul, "The love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us." How expressive is this language of the apostle! And yet some will tell us that a converted person cannot enjoy this in such a measure as to remove all doubt whether he be a child of God. But what is that to thee or me, seeing that it is written: "He that believeth on the Son of God hath the witness in himself"? As in nature it is not long from the break of day till sun. rise, so I trust the period is not far distant when you shall sing with a glad heart and free, 386 THE BACKSLIDER ENCOUrAGEFD. " The Sun of Rightmusness on me Hath rose, with healing in his wings; Withered my nature's strength, from thee My soul its life and succor brings; My help is all laid up above; Thy Nature and thy Name is Love." As you wish me to enlarge a little upon a sut.ect which appears to have afforded you "much light, and some comfort,"that is, that we should honor the Father even as we honor the Son, -I shall offer you a few additional thoughts upon the subject. I do this the more willingly, because I do believe your faith is yet quite defective upon this point. It is not to be wondered at that your mind is continually lapsing into "the spirit of bondage again to fear," when there is such a frequent recurrence of the unhappy sentiment, that God the Father stands at such an infinite remove from reconciliation. When your weak faith, or rather unbelief, represents the Trinity as divided, and disagreeing in their desires to save and bless, your soul cannot but be confused, as well as unhappy. Were it even possible for you to honor the Son of God with love in return for love, your chilling and alienating views of the everlasting Father would speedily destroy the affection. Love would soon give place to fear. The probable impotency of Jesus to bring the Father to a reconciliation would very soon displace the pleasurable sensation; and others, such as distrust, disquietude, perplexity, and despair, would, ere long, succeed, and sway their sceptre over a heart in which a single tender emotion could not be found. Allow me, therefore, to correct the evil by carrying your mind forward to a set of just and scriptural notions upon this important subject. When Christ had made the atonement, the point was not really then to be settled whether the b ather was on reconcilable terms with the world; but whether the world wouldi a-cept the terms of reconciliation, and be reconciled to him. Every particular connected with the incarnation of Jesus Christ implied that God was desirous of a reconciliation between himself and the creatures who had revolted from him. Cbserve further; the whole phraseology of the New Testament goes to sh)w that the very first overtures for a reconciliation wvere made 397 REVIVAL MISCELLANIES. by the Father; and that these proposals were offered under circumstances, and from affections, which should forever enthrone the Almighty Father in the grateful hearts of his redeemed creatures. I might quote a variety of passages from the word of God, to illustrate and prove this point,' - passages which shall be everlasting witnesses between God and us, whether we are finally saved or damned. Perhaps two or three may, in this letter, be as good as many. Consider the following: "But God ~omniendeth his love towards us, in that, while we were yet sinners Christ died for us." Here you will observe the circumstances as well as affections referred to, and brought forward in a very condensed form. " While we were yet sinners, Christ died for us." "We," our whole race, are represented as in the attitude of hostility,direct and glaring rebellion against God; the omniscient eye of Jehovah beholding us in this state, throughout the entire of our generations, to the end of time. At the same time, he himself is the insulted monarch. And while nothing was heard but the cry of rebellion against his eternal throne, - nothing seen but the polluted exhalation of our various abominations, coming up before him like the smoke of the bottomless pit, if I may use the expression,- the heart of God warmed into love for our race; and this, too, when as yet there were no signs of returning loyalty, or softening penitency, on the part of a rebel world. St. John might well say, "Herein is love, not that we loved God, but that hlie loved us, and sent his Son to be the propitiation for our sins." Love is not an inactive passion in human beings; neither was it in our Almighty Father. Love prompted the effort to save, and wisdom contrived the means of saving us. Hence it is said, "He hath abounded towards us in all wisdom;" and again, "The manifold wisdom of God." Christ, in another place, is called the "wisdom of God." The plan was devised, that the Son of God should die in our stead, and thus make an atonement for the sins of the whole world. "While we were yet sinneris, Christ died for us." If our world had suddenly become oenitenit; }ad the cry ascended from millions of weeping suppli. ea. ts, and the burden of that cry, "Mercy mnercy!" as it hap. gsg THE BACKSLIDER ENCOURAGED. pened at the conclusion of a certain civil commotion, when a considerable number of young men were about to suffer for their ;nqurrectionary crimes; but they had cast away their weapons, tr.i approaching the ihrone of their highly offended monarch, 'Mercy! mercy!" was the one and universal cry. Hearing their imploring voices, he was moved out of his indignation, and, melting into compassion, exclaimed, "Take them away,- I can iot bear it!" that is, show them mercy. Ah, had such a scene as this taken place before the costly plan of our reconciliation was laid, we never could have had such an exhibition of the unmerited love of the Father! This, however, was not the case. And, at the.period in the history of our globe when the standard of rebellion was proudly waving under the whole heaven, - when the nations of the earth had, as if by common consent, ceased to fight with each other, that they might have the more time to carry on the war against the laws and government of God, - it was now that God loved us. When rebellion was at its climax, God's love was in its noonday splendor. I speak after the manner of men. When the fulness of time was come, and the measure of our iniquities was full to overflowing, the love of the Father was a boundless ocean. When our transgressions had reached into hell, and mounted as high as heaven, God's love became so immeasurably great, so inexpressible, so inconceivable, that description was an impossibility. Human or angelic minds could not grasp it, nor language declare it. Christ himself did not attempt it, but just said: "God so loved the world, that he gave his only begotten Son." It will require .ternal ages to fathom the meaning of that little word "so." Now, had it been said, the Father loved us, but refused any oken of his love, then there might have been much room for Ioubt; but when he gave such a demonstration of it as to part vifn his own Son, delivering him up for us all, that he might taste death for every man, and in a manner with which you are Perfectly familiar, then, I will assert, there is no room for a i ngle doubt of his love; and not the least foundation for such ,views as have infested your unhappy mind. If the Almighty iatsr had made us a free donation of heaven, and all its un 33* 389 REVIVAL MISCELTANIES. utterable glories, it could not have been such a convinming demonstration of his love as that which he has afforded us in tre gift of his own Son. It might well be said, "God commendeth his love;" marnifests it, and sets it forth in the highest possible manner "to 7ts." Our salvation was dearer to him than the life of his Son. And has God ever repented of this redeemng act? Never! It was, indeed, said on the eve of the deluge, that it repented him that he had made man; but nowhere can yo, find it writte i that it has repented him to have redeemed man. Can yo' Sail, therefore, to be convicted of this great truth, that the p)int to, be gained by the Gospel ministry is to bring about the reconciliation of sinners to God? Has it ever occurred to you that there is not a word ill the New Testament about the reconciling of God to us? I know not that the word is used in this sense in any part of the New Testament. Everything, therefore, necessary to a perfect reconciliation, has been prepared by God the Father; and nothing is wanting but a believing acceptance upon our part. Can anything be more encouraging to a penitent sinner? How unjust, therefore, have been your past conclusions! St. Paul, in 2 Corinthians, 5: 1S, calls the Gospel ministry " The ministry of reconciliation;" and again, that the "word of reconciliation" is committed to the preachers of the Gospel; and in verse 19, he fixes upon )he very point for which I have been contending, that the sum and substance of the Gospel is, that "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them;" "not imputing," that is, not exacting the penalty due to our sins; because the pei-alty has already been suffered in the person of Jesus Christ for us. That the suspicions and the jealousies so closely connected with guilt may depart from your soul, together with the enmity of your heart toward your reconciling and Almighty Father, is the sincere prayer of your affec. tionate brother. It is singular that you have so long overlooked that remarlkable expression of the apostle, respecting the part the Father has sustained, and does sustain, in our redemption by Jesus Christ: 'A'l things are of God." 2 Cor. 5: 18. That is, he is the 390 THIE BACKSLIDER ENCOURAGED. Author and the efficient Cause of the plan of our salvation. Nothing can be plainer than the Scriptures upon this point, together with the unity of the Trinity in the redemption of our lost race. The plan of redemption is imputed to the boundless love of the Father, the working out of it to the boundless love of the Son, and its success among men to the efficient agency and love of the Holy Ghost. Thus, there is an unbroken harmony among the Persons of the Eternal Godhead in the work of saving our 1Gst world. If it is written, "God so loved the world that he gave his only begotten Son," it is also stated in another place, " Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savor." And again, as if to render the harmony of the holy Trinity complete, the apostle, in the last chapter but one of the Romans, secures the same to the Holy Spirit; "the love of the Spirit." I deem it unnecessary to multiply passages; but how surprisingly has our gracious God provided for our faith upon such an important subject; that if there are three Persons brought before our faith in the unity of the Godhead, to whom we are accountable, that the assurance should be so full an d convincing, we are equally loved by each! How delightful to reflect that we owe our salvation to their equal and united love! That if there was a unity in the plan, there was a unity in the love which accomplished it. How sweet to reflect that this love is this moment united in one undivided flame toward all who approach the throne of grace, through the alone merits of Him who poured out his soul unto the death for us! It seems to me that you are this moment ready to sing, with an overflowing heart, what our congregations in this city often unite in singing, when it has been announced that some poor sinner has just been born of God: "To Father, Son, and Holy Ghost, Who sweetly all agree To save a world of sinners lost, Eternal glory be." Come, then; but as you approach the mercy-seat, he boldly con. fident of a welcome to tile bosom of your heavenly Father. 391 REVIVAL MISCELLANIES. "If any man serve me," says Jesus, "him will my Father honor." Now, to serve is to obey. But the penitent obeys Jesus when he obeys that blessed command, " Come unto me, all ye that labor and are heavy laden; take my yoke upon you, and learn of me, for I am meek and lowly in heart." When this is sincerely done, we honor Jesus. But is the Father, then, a cold and d stant spectator? No; but him shall my Father honor." But how can he honor the obedient and believing peni. tent better Alan to accept, pardon, and love him? Hear what Jesus says, in John 14: 21, -" He that hath my commnandments, and keepeth them, he -it is that loveth me: and he that loveth me shall be loved of my Father: and I will love him, and will manifest myself to him." So, then, if we love Jesus, by obeying him, we are immediately loved by the Father; and when the Father loves us, Jesus Christ loves us also. Does this show a coldness and an unwillingness on the part of the Father? Behold, then, how visionary and unjust have been your views! If anything can be required to strengthen all that has been said, it is with delight I refer you to a passage to which one of the class-leaders in this city has just turned my ittention, when conversing upon this subject (John 16): "At hat day ye shall ask in my name: and I say not unto you, that I will pray the Father for you." As much as to say, this shall be a matter of course, in virtue of my Mediatorship; this you need not doubt; this you cannot doubt; the many proofs of my love to you forbid it. But the Father shall require no entreaty: "For the Father himself loveth you, because ye have loved me, and have believed that I came out from God." These are beautiful and touching expressions. I hope in God that faith may soon realize their blessed import, and that the time is at hand when you shall be enabled tc rejoice in the L rd, "with joy unspeakable and full of glory." 392 CIIAPTER XXIV. THE BACKSLIDER RESTORED. You may, rideed, well call upon heaven and earth to assist y)u in celebrating the high praises of your pardoning God. How -learly do you now see that the Father, Son, and Holy Ghost, were united in the great work of saving you out of the hands of all your enemies! "Now, unbelief, stand forth, and tell What is too hard for God." How peculiarly awful has been your case! Through what a scene of mental conflict have you passed! You have, indeed, paid dearly for your sin; nor is it likely you will ever repeat it, or anything similar; the penalty is too great,- you have learned wisdom from what you have suffered, - should you again backslide from God, the suffering to be endured is now no secret to youi conscience It is not, therefore, likely you will hazard another such trial. It has been in your case, during your late trial, as it is with the damned in hell. Hell begins upon earth. and therefore we may look for a similarity in some respects, such as self-reproach, self-torture, and unavailing regret. The extremes are great, it is true, as much so as time and eternity, finite and infinite; and therefore the degrees must be different, while the mental materizls are the same. An hour after yout felt your innocer.e and peace had departed, you would have given a thousand world the zircumstance had not occurred; but what was done could not be undone, nor yet banished front your memory, - the sting was left behind; and, in all the bitterness of unavailing regret, you gave yourself up to " lam enta. tioris, and mourning, and woe." Thus, while the justice of Go& has re;eived a sufficient vindication, your future faithful REVIVAL MISCELLANIES. ness is also secured; perhaps, your zeal and usefulness also What humility and gratitude are manifest in your expressions! What a dread of falling into sin again! How strong and det,ernined the resolution to avoid everything that would grieve your Lord! '; After all that I have done, Saviour, art thoui pacified? Whither shall my vileness run? Hide me earth, the sinner hide! Let me sink into the dust, Full of holy shame, adore! Jesus Christ, the Good, the Just, Bids me go and sin no more! "0 confirm the gracious word, Jesus, Son of God and Man! Let me never grieve thee, Lord, Never turn to sin again: Till my all in all thou art, Till thou bring thy nature in, Keep this feeble, trembling heart; Save me, save me, Lord, from sin." How has God frustrated the designs of the devil! He thought nothing less than that he had effected a breach between God and you, which would last forever. How wonderfully has the Lord overruled the works of the devil: "Out of the eatel came forth meat, and out of the strong came forth sweetness." Judges 14: 14. And now that you are forgiven, -now that the storm is hushed, and a holy calm has overspread your stormzbeocaten heart. - now that all the clouds with which conscious guilt had overcast your sad and shuddering soul have vanished away before the sunshine of that countenance which has beamed upon you from above, -now that the light of the glory of God, in the face of Jesus Christ, has illumined your soul, you may venture a look upon the past. Is it not a matter of surprise to yourself, that after all the rich blessings you had received from God, - the many months of;weet communion you enjoyed with himself, when ' With cords of love he drew ya- on, And hi; reveale t his face,' - 394 THE BACKSLIDER RESTORED. that you should have been so much off your guard as to have permitted the devil and your own corruptions to drive you to and fro, as a leaf in the wind, until you were carried away, body and soul, into captivity and death? Perhaps, when you take your education unto the account, your astonishment may be increased. Illumined as your mind was, by the light of science as well as by that of religion, ycu were much better prepared to judge between vice and virtue than the vulgar herd of mankind. You were capable, both by education and religion, to look over and far beyond the multi tude; qualified, not only to give an example, both in word and deed, but also to profit by the example of others, whether good or bad. The punishment of many for their follies should have been admonitory and instructive to you. It was quite enough for you to know, by observation upon others, that "the way of transgressors is hard," without proving it to be so for yourself. Had you been faithful, the example of others should have made your cautioned soul withdraw from the road which led them to ruin; and this should have been your happiness. Instead of having obtained wisdom at so dear a rate, you might have looked upon the damage sustained by others, and so have become more wise and happy. I write not these things to reproach you, nor to cast a gloom over your happy mind, but from an anxiety that you may profit as you should from your melancholy fall. Now that you have recovered yourself out of the snare of the devil, by whom you have been "led captive," deep humility is brcoming. That is a very remarkable passage in Ezekiel 16: 6S: " That tholi mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God." Humility is taught here. Never to open thy mouth any more to boast, to murmur to judge harshly of others. But the passage does not mean that you should bury your talent, by refusing to speak for God, or to bear testimony as to what God has done for you, as well as to exhort others to seek the same salvation. Beware of this snare of the devil, -he 395 REVIVAL MISCELLANIES. will drive you to extremes, if he can. It is highly proper that you should learn some important lesson from what you have suffered, for the guidance of your future history. But I must close. Be watchful. Live much in the spirit of prayer. Live a life of faith on the Son of God. "Forever here my rest shall be, Close to thy bleeding side." If you wish to ward off "the spirit of bondage again to fear," keep the love of God in your heart; but this you never can do unless you keep faith there,- faith in the blood of Jesus. Press after holiness; rest not till you love God with all your heart. 396 CHAPTER XXV. OF PRAYER. CONCERNING prayer the Scripture phraseolocy is, pray alwys, pray continually, pray without ceasing, pray with perseverance. Mr. Wesley describes it as "a spiritual respiration, by which the life of God is kept alive in the soul." The soldier may have his weapons, and the bird its wings, but th,:y may not be always using them in the fighting and flying sense; there should be in us a gracious aptitude to pray, although we cannot oe always upon our knees. "Praying always," says the apostle, " with all prayer and supplication in the spirit, and watching thereunto with all perseverance." I remember reading a remark somewhere equivalent to this, -that, when the saint is likely to be foiled by the world, the flesh, or the devil, prayer is the letter which he sends post to heaven, for fresh supplies of the Spirit, whereby he becomes more than conqueror. That was a fine saying of a good man, now with God, " God looketh not so much on the elegancy of our prayers, how neat they are, -nor on the geometry of our prayers, how long they are,- but to the sincerity of our prayers, how hearty they are." The heart should always be in tune; ready, upon the least touch of the Holy Spirit, to discourse in the ears of God the sweetest music. " o may my heart in tune be found, Like David's harp of solemn sound!" As to "language," who wants a display of eloquence from a needy beggar? Love and sincerity in the heart, and the deep necessities of the soul, never fail to " set off," and render agreeable to the Lnrd, the most blundering language. When in Leeds, Yorkshire, I was told of a poor ignorant peasant, who got awakened to a concern about his soul, and was'n great dis 34 REVIVAL MISCELLANIES. tress. He was at work, one da, upon the to; f a nighli hilii, which encouraged his heart much, because the c(d man,hu,ught Surely, I am now nearer heaven than in the lowlands, and therefore I must be nearer God." But he was sorely exercised and buffeted by the devil, notwithstanding; and on this account partly,- that God seemed, to his apprehension, to be still a great way off; and, being surrounded with a bulky material, he raised a great heap, clambered to the top of it, and considering that it was not possible to get any higher, he steadied himself upon his knees, and cried with a loud voice, "God Almighty, and his Son, Jesus Christ, baith [both] on ye, hear me!" His supplications entered into the ears of God, and the distressed sinner then and theie found mercy, and descended from his elevation freely justified through the redemption that is in Christ Jesus. I have heard many singular and coarse prayers offered to the Divine Majesty, during the last few years, and have wondered at the condescension of God; but it was easy to perceive that the heart of the supplicator was sozn?zd, and full of faith and love. When we hear a bell ring, we can readily tell whether it be "sound or crackled," or what kind of metal it is made of. The bellman may ring it badly, and the clapper may be none of the best, and the frame-work very indifferent; but, however awkward the toll, there is no difficulty in deciding whether the bell itself be sound or the contrary. A spiritual mind may often make this distinction in regard to a praying brother; but with God there can be no uncertainty, however we may be deceived. If many "Christians of taste" would but allow such a consideration to weigh with them, they might obtain much more good from the prayers of the poor, who are often rich in faith and love. Prayer mnust be sincere. Jacob said to his mother, "If I dissemble, my father will find me out, and I shall receive a curse, instead of a blessing." It is written in the seventy-eighth Psalm that backslidden Israel "flattered God wit. their mouth, and lied unto him with their tongues," and nc doubt made many long and eloquent prayers. But it is said in the one hundred and forty-fifth Psalm, "The Lord is nigh unto all them that 398 OF PRAYER. call upon him; to all that call upon him in TRUTtH.' I vas told, the other day, of a good man, in a certain place, who was kneeling beside an individual in a prayer-meeting. The latter began to pray by addressing a long list of elegant compliments o the Almighty. At length, giving the coat of the praying brother a sharp twitch, the good man said, "Ask him for something, brother!" War must bc declared in the heart against all sin, though dear and necessary as a right eye, or foot, or hand (Matt. 5: 29, 30), or the Lord will not answer prayer. Hence, the cautionary reflection of the psalmist, "If I regard iniquity in my heart, the Lord will not hear me." Prayer must be ardent. "Prayer without a heart," says one, "is like a body without a soul; what a deformed, loathsome thing is a body withoit a soul! truly, so is thy prayer without a heart." And it must be persevering. Instance that remarkable prayer of Daniel, ninth chapter; how earnest the following words: "O Lord, hear; O Lord, forgive; 0 Lord, hearken, and do; defer not for thine own sakle, oh my God; for thy city and thy people are called by thy name." I have read of one Pa'-lius Emilius, who, on the eve of a battle with the Macedonians, would not give over sacrificing to his god, Hercules, until he imagined there were signs of victory. What a lesson is here for Christians! "Every good prayer," says Bishop Hall, "knocketh at heaven for a blessing; but an imnportunatt prayer pierceth it, and makes way into the ears of God." I have listened, before now, to the clock when striking; how actively end nimbly the wheels within seem to be going! It is even thus with the converted heart, and even with the true penitent, - there is a stir within. "Prayer ardent" draws out the whole soul after the blessing sought. When this is continued some time, for any special object, it is then supplication. Both terms are used in Ephesians 6: 18; but they are not synonymous. Prayer is the simple desire of the heart expressed in words, and may be immediately answered, -or may gradually subside,-in the same hour, into a silent and patient submission to the will of God, accompanie 399 REVIVAL MISCELLANIES. with the comforting promise, " My grace is sufficient for thee." Supplication is prayer continued; it follows God up and down, as it were, day and night, begging, crying, entreating, and will give iim no rest,- will not let him go, until he says, " Be it unto thee even as thou wilt." The great and good Mr. Cecil used to say, when one of his children cried, he would remain in his study, thinking that some toy or other might probably satisfy it; but when it contnued to cry, and nothing would do but his presence, then he came to the child immediately. This is supplication. You may probably remember the anecdote of Demosthenes and the client. One came to him in a court of law, where an important case was pending, and whispered in his ear that, unless he undertook his cause, he feared he should lose his suit: " I am already beaten," said the client. The orator replied, " I don't believe you." At last the man cried out, in great distress. "Ay! now I feel your cause," said Demosthenes. He only whispered before, and the statesman could not believe his cause was so desperate, and consequently had no feeling for him; but when he "cried," the effects were of quite a different character. Have you never observed the motions of a mother toward her child? When it whimpers and whines a little, she will not run to it immediately, although she may cast many an anxious look in that direction; but when it cries outright, she drops all, and is with it in a moment. We lose much for want of earnestness. James 5: 16. "A low voice," says one, "does not cause a loud echo; neither doth a lazy prayer procure a liberal answer. Sleepy requests cause but dreams,- mere fanczed returns. When there is a cushion under the knees, and a pillow of idleness under -he elbows, there is little work to be done. A lazy prayer tires before it goes half way to heaven. \When Daniel was fervent all day, an angel was sent at night wlith the answer." Prayer must be according to the charter in I John 5: 14; nor need we desire a larger. "If we ask any. thing according to his will, he heareth us," elc. Prayer, like a building in course of erection, must keep on the foundation of iffh, w:rd and promise ot God, else the whole fabric must come 400 OF PRAYERP. to tile ground. The psalmnist understood this when he said, "Remember the word unto thy servant, upon which thou hast caused me to hope." "God," in the language of another, "like a wise father, denies us liberty to cry for the candle that would burn us, and the thorns that would prick our fingers;" thoulgh the 7edges are in the bloom of spring, and every thorn has its flower; "but he gives us liberty, nay, commands us to besiege and storm heaven; day and night to give him no rest to be instant, urgent, fervent, that our persons may be justified, our natures sanctified, and our souls and bodies glorified eternally." We should look for answers to prayer. This proves our sincerity, while it honors the veracity of God. There is a fine allusion in Psalm 5: 3,- some think it relates to archery, "I will DIRECT my prayer unto thee," take aim, "and will look up." "I will watch the arrow, and see where it lights, or whether it hit the mark." Others have supposed a martial idea implied: "I will direct," -" set in order," as a general would say, -"I will rise early, set my requests toward God, as soldiers in battalion; in rank and file: I will so marshal them hat they be not routed, by being out of order; I will see that they stand in their places, and keep their ground. When I have so done, I will go to my watch-tower, and see the fight and observe what execution they will make upon my adversa ries; whether my troops [prayers] have power with God, lose ground, or win the day." 2 Sam. 19: 24, 28. "Prayer," says one, "is both a charm to enchant, and a scourge to torment Satan; it engageth Christ in the combat, and assureth the soul of conquest." Come, then, my dear sir. Come to the throne of grace. You niieed a blessing. Come boldly, "Heaven is never deaf, but when man's heart is dumb; Heaven finds an ear when sinners find a tongue." "T Te kingdom of heaven suffereth violence, and the violent take it by force." Matt. 11: 12. Fear not to agonize and cry to God. The mercies of God may be like fruit upon a tree; tiough fully ripe, they may want a shaking to bring them down; 34:* 401 I REVIVAL MISCELLANIES. pray ferv~ently, and in faith, and this will cause them to descend in blessings on ycur soul. " Your views of drawing near to God are perhaps correct enough, only they would seem to carry the idea that God is cold, distant, and immovable. If such was your meaning, nothing can be more incorrect. "Beware of too much refining." A writer, some years ago, attempted to illustrate prayer thus: A man in a small boat grapples a large ship with a boat-hook, and draws himself alongside, but he never stirs the ship; therefore, it is by prayer we draw ourselves to God,- not God to us. Another uses the same figure, but substitutes a rope for the boat-hook, by which he pulls the boat to the ship, and not the ship to the boat. It is quite true we approach God by prayer; and he who never prays has no right to expect any favor from God; and, dying a prayerless sinner, the separation between him and his Maker must be perpetuated throughout eternity. But I do not like the idea, however ingeniously carried out, that God is as stationary with regard to the returning sinner, or praying believer, as the ship to the boatman. It seems to make against the analogy of Scripture: "Draw nigh to God, and he will draw nigh to you." James 4: 8. This seems like a proposal to meet us half way; and if we take the example of the father, in the case of the prodigal son (Luke 15), as illustrative of the willingness of God to receive returning sinners, our Heavenly Father performs the largest part. The prodigal did not run to meet his father, but the father ran to meet the repenting son, "and fell upon his leck and kissed him, 402 CIIAPTER XXVI. THE BELIEVER IN AFFLICTION. I'HE rea er probably has often said, "It is to me a great rnystery, why the Lord suffers his children to be afflictec, while the wicked are in prosperity, and have what they like." The reasons are unquestionably wise, though we may not be able to find them out in this world. You are aware that those who have often tried to turn baser metal into gold have always acted first upon the Latin motto, Abstractio terrestrietatis a materia, "The abstraction or drawing away of earthliness from the matter of their metal." It is thus that God has to begin with our base souls, before they are turned into fine gold; by ajtiction, if not by the fire of his Spirit, he abstracts our earthliness, etc. You may remember that Hercules could never conquer Antaus "till he had lifted him up above the earth, his mother." The "furnace of affliction" not unfrequently accomplishes what other means cannot. That is a pretty idea of a poet: "As iron cold, and dark, and dead, Into a furnace cast, Warms by degrees, grows sparkling red, And turns mere fire at last, So to the furnace of thy love Clay my cold heart aspire, Till, all transmuted from above, It glows a heavenly fire!" The sentiments of an old divine, which just now occur to rnme may perhaps be more satisfactory. "Why doth a father, whtlr he seeth twvo boys fighting in the street, correct his son, and not the other Why doth the schoolmaster take a stricter account of the scholar he Ist affecteth, than of others, whom he suffereth to play the truant W\hy dothli the husbandman let the unfruit REVIVAL MISCE'LLANIES. ful and unsavory trees grow out at length, without pruning, but pruneth the fragrant roses, and pricketh the fruitful vines till they bleed? Why, but because the former are designed for firewood, and the latter for fragrance and fruit? Why doth the physician, when he seeth his patient desperate, give order to them that are about him to deny him nothing that he hath a mind to; but if he hath any hope of the recovery of any patient of his, he keepeth him in diet, forbiddeth him such things as he most desireth, and prescribeth for him many meats and potions which go against the stomach? Lastly, Why doth a captain set the best soldiers in the fore-front of battle, and appointeth them to enter in at the breach, with apparent hazard of their lives? Why, but that they may get the greatest honor?" "Better," said a good man, "weep in Christ's school, than sport at the devil's games; better to want all things, and to have God's love, than to have all things else, and want it. If it had not been better, Moses would never have chosen to suffer affliction with the people of God." Hleb. 11: 15. I have read of an ancient nation, the nobles of which considered it a great honor to be corrected by their prince; and, though painful, yet they seemed to rejoice in it, thanking him for taking such pains with them as to minister the correction to them himself. Read, at your leisure, Revelation 3: 19; Deuteronomy 8: 15; Proverbs 3: 11, 12; Hebrews 12: 9 to the 13th verse, inclusive; also, Genesis 4: 13; Job 31: 3; Hebrews 10: 29; Leviticus 26: 18. These passages, though they belong to separate classes of Scripture declarations, and refer to very different characters, resemble so many glasses placed opposite to each other; they reflect a mutual and harmonious light. And surely you cannot deny that the wicked are also afflicted; their afflictions, however, are penalties inflicted by their sovereign Judge; but there is a difference between chasteninfg and punishiig; the former implies a father, but the latter a judge; in the one we have love, but in the other satisfaction to justice. "God as a Father," says some writer. "inflicteth with grief and cominpassion, rn oderateth with mercy, and directeth by providence all the strokes laid upon his children."' "Is naot that elegant speech of 404 THs BEL[EVER ItN AFFLICTION. St At;stin a riddle," said an individual,-" God chastens whorm he loves, yet loves not to chasten?" "Not at all," was the rerly, "for a surgeon lances the flesh of his dearest friend or brother, in love, yet he takes no delight in lancing; nor would he do it, but to prevent the festering of the sore." Perhaps your friend is saying, with one of old, "Show me that the countenance of God is not changed towards me, nor his affections estranged from me, and it sufficeth; surely, kisses and embraces, not blows and strokes, are love compliments. How may I be persuaded that God layeth this heavy cross upon me in love? " " Nay," was the reply to the discouraged saint, "how canst thou not be persuaded, seeing he himself hath said,' As MIANY AS I LOVE, I REBUKE AND CHASTEN'?" Rev. 3: 19. Let her consider the case of poor Benjamin. Did not Joseph love him better than all his brethren? and yet he suffered most severely; for the cup was found in Benjamin's sack. "Afflictions oft but serve to hide Some good as yet unknown." I know not that we are called to have a liking for affliction nature, I think, may recoil, where there may be the elements of real submission to God; Matthew 26: 39 is worthy of ]ter consideration: "If it be possible, let this cup pass from me," would seem to indicate an unwillingness to suffer, -at least, a shrinking from it. "Nevertieless, not as I will, but as thou wilt," "seems to show," said a good man, "a resolute will. Here is u consent of will, without a will of consent; a will against a will, or a will and not a will;?on mea, sed tua. As man, our Loid had a natural fear of death, and a desire of life, yet with a submission to the will of his Father. It was not his will to take that cup for itself, ax I antecedently, and as he saw wrath in it; yet as he saw the salvation of man in it, and greater glory, it was his will to drink't off conseqtently, because such was his Father's good pleasure'o which his -,vill was always subordinate." Go] has said, "As many as I love, I rebuke and chasten.' Mrs. * * *,then, is one of the many. It is her privilege 405 REVIVAL MISCELLANIES. to have it to say in the future, although at present it is not joyous, but grievous: " It was a sanctified distress, And brought new joys to me." Moses doubtless saw many interesting things ir. the pleasant gardens of Egypt, but he "must needs" go into the wilderness of Sinai to see what he saw in the thorny bush. It was not in pleasant scenes, nor in the gardens of spices, nor in the sunshine rf prosperity, the spouse in the Song of Solomon found him whom her soul loved; but in the dark night of adversity, when tfere were none to help, and many discouragements. Her Heavenly Father is only making good that prediction of our Lord, "Ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful." Let her, however, remember, that the same verse contains a blessed promise: "But your sorrow shall be turned into joy." Matt. 16: 20. "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." 2 Cor. 4: 17. Tell her, from me, that it does not seem unfit that those who are to enjoy a high state of honor, a weightier glory, and a brighter crown in heaven, should carry a heavier cross upon earth. It would seem that the Lord, who is all goodness, is desirous of making her a partaker of all the happiness of which she is capable; but still, it requires another world to explain and illustrate all the ways of God towards us in the present. What you mention has been termed by one "Satan's master. piece." Yet I find it difficult to inake those nice distinctions vou require. That the devil often attempts to rob those of the true jewels of grace who have them, and to deceive them with counterfeits in their place, I cannot doubt; and that he palms them off upon those who never have had saving grace, I do not question. "He imitates," says a writer, "a cunning lapidary, who insinuates into the company of a rich merchant, and getting a sight of his cabir.et of jewels, cheats him with counterfeit stores." I happened upon a listir.ction, the other day, in an old book. 106 THE BELIEVER IN AFFLICTION. which may render you some assistance in the work of self. examination. 'Religion is a true jewel, Superstition is a counterfeit. Humility a jewel, Pusillanimity a counterfeit. Spiritual Wisdom a jewel, Worldly Policy a counterfeit. Liberality a jewel, Prodigality a counterfeit. Tenderness of Conscience a jewel, Scrupulosity a ccounterfeit. Severity a jewel, Cruelty a counterfeit. Clemency a jewel, Indulgence a counterfeit. Zeal a jewel, Indiscreet Fervor a counterfeit. Diligent Search into Divine Mysteries a jewel, Curiosity a counterfeit. Inward Peace a jewel, Carnal Security a counterfeit. Confidence in God a jewel, Presumption a counterfeit. Constancy a jewel, Pertinacity a counterfeit." You may inform Mr. * * * that it has never appeared to me there is any difference, or wvant of reconciliation, between St. Paul and St. James on the subject of "faith and good works." True, St. Paul speaks of our being ustified by faith only, without works; and St. James, of our being justified by our works; but the former refers to works done before justification, and of the impossibility of obtaining pardon of sins by them; but the latter speaks of works done after justification, and that faith without works is dead, being alone, -that we justify our assertion, that we enjoy saving faith, when we prove our faith by our works. I think a divine, of the seventeenth century, grapples effectually with the dangerous principles of * * *; it is the only reply I have time at present to send, whatever may be done in the future: "Let no man adulterate the truth, nor impose upon Christ's mercy what it will not bear, nor endeavor to sever faith from good works, lest he sever his soul from life. For though faith justify our works before God, yet our works justify our faith before men. Hence, saith St. James,' Show me thy faith without thy works, and I will show thee my faith by my works.' James 2: 1S. All persons who hope for eternal life should desire, with the apostle St. Paul, Phil. 3: 9, recognizing at the same time those expressive words of Christ Jesus, Mat. 5: 20. Faith and good works must and do ever accompany each other, when faith is genuine and say 407 REVIVAL MISCELLANIES. ing; and anything short of that is devilish. James 2:19 And again, in the same chapter:' Even so faith if it hath not works, is dead, being alone.' It is evident unto all, except'they be blind, that the eye alone seeth in the body, yet the eye which seeth is not alone in the body, without the other senses; the forefinger alone pointeth, yet that finger is not alone on the hand; the hammer alone striketh the bell, yet the hammer which striketh is not alone in the clock; the heat alone in the fire burneth, and not the light, yet that heat is not alone without light; the helm alone guideth the ship, and not the tackling, and yet the helm is not alone, nor without the tackling; in a compound electuary, rhubarb alone purgeth the choler, yet the rhubarb is not alone without the other ingredients. Thus we are to conceive, that though faith alone doth justify, yet that faith which jtstifieth is not alone, but joined with charity and good works. Many please themselves with a resemblance of Castor and Pollux, two lights appearing on ships, sometimes severally, sometimes jointly: if either appeareth by itself, it presageth a storm; if both together, a calm; (with their leave be it spoken) this their simile is dissimile. For those lights may be severed, and actually are, often; but justifying faith cannot be severed from good works, nor these from it. Thus far it holdeth, that unless we have a sense and feeling of both in our own souls, we may well fear a storm. St. Bernard's distinction of via regni, and causa regnandi, cleareth this point:'Though good works are not the cause why God crowneth us, yet we must take them in our way to heaven, else we shall never come there. It is as impious to deny the necessity, as to maintain the merit, of good works." " Easy, indeed, it were to reach A mansion in the courts above, If swelling words and fluent speech Might serve instead of faith and love. But none shall gain that blissful place, Or God's unclouded glory see, Who talks of free and sovereign grace, Unless that grace hath made him free." 408 THE BELIEVER IN AFFLICTION. With regard to your own experience in the tnings of God, there is nothing surprising that you find yourself encompassed by unexpected difficulties, while aiming at entire devotedness to God; or that, in digging for the hidden treasure of "perfect love," you only find a little of it now and again, beneath a heavy cross. We are, indeed, "sanctified by faith;" Acts 26: 18; but crosses may lie in the way, and they must be taken up, in order to the steady venturing of soul, body, and spirit, upon the veracity of Jesus Christ in his promises. And, even after you have received that great blessing, in order to advance to the ;perfecting of holiness," the cross must not be avoided. The cross may indeed, cost you "more trouble and pain than the other part of the toil," but then you may find a treasure of love underneath every cross; I cannot, therefore, see that you have any cause of complaint, though your crosses are numerous. It is recorded, that Tiberius Constantinus, in the year 577, ordered a golden cross, set in marble, to be dug up, that it might not be trodden upon by the unthinking; but when his was done, there was another gold cross beneath it, and a secor.' and so a third and a fourth; but there is no intimation that (,. nstantinus was sorry to have had so much trouble; the gold of tte cross made ample payment for the toil and expense of the digging. The persecuted Rutherford used to say: "Some have one cross, some seven, others ten, and some half a cross; yet all the saints have whole and full joy; and seven crosses have sz-ven joys." 35 409 CHAPTER XXVII. HINTS TO MINISTERS. A CALL to preach is frequently just what Jeremiah descriles it to be. Although he was tempted to say, "I will not make mention of him, nor speak any more in his name," yet when he held his peace, he tells us the word of the Lord was in his heart as a burning fire shut up in his bones: "And I was weary with forbearing, and I could not stay." Jer. 20: 9. The following verse shows, that when he ceased to be the aggressor against the devil and his children, they united to injure his character and infi'.ence: "I heard the defaming of many," says he, " fear on every side. Report, say they, and we will report it. All my faLniliars watched for my halting, saying, peradventure he will be enticed, and we shall prevail against him, and we sharl take our revenge on him." The minister of Christ should ever be the assailant, -the invader of the devil's territories. He is always the safest in a revival of religion. This is his proper sphere; and if called o,f God to preach the Gospel, in this he will be in his congenial element,-more happy in such active warfare than in any other part of his ministerial office. A call to preach may be burled in the heart, as live embers on the hearth are frequently covered with ashes; there is no flame, nor perhaps scarcely a glow. What is to be drone? Clear away the incumbent ashes; stir up the coals, add fuel, and you may have a blaze; a glorious revival! "Jesus, confirm my heart's desire, To work, and speak, and think, -or thee; Still let me guard the holy fire, And still stir up thy gift in me. HINTS TO MINISTERS. I think you will find an answer to your inquiries in those striking sentiments of Mr. Wesley. I have not his works at hand, but I shall give the substance, as correctly as I can, fiom memory. "I have often been musing why the generality of Christians, even those who are really such, are less active for God when middle-aged than when they were young. May we not find an answer in those remarkable words of our Lord repeated no less than eight times by the evangelists:'Foi whosoever hath,' that is, improveth what he hath,' to him shall be given, and he shall have more abundance; but whosoever hath not,' hath not improved the gift of God,' from him shall be taken away even that he hath.' A measure of zeal and activity is given to every man when he is born of God; but if he cease or intermit to do good, he will insensibly lose both the will and the power." This I consider directly to the point. To every man, when called of God to preach, there is a measure of zeal and activity given; zeal for the glory of God, and vigorous, con stant efforts for the salvation of lost sinners. I also as firmly believe, that those who have entered the ministry without any such feelings, and from other motives, have miserably mistaken their calling; nor have learning and theological reading in general, nor the exercise of their ministerial functions, called into exercise any such feelings in the heart of such men. But a man may backslide from first principles; he may lose that burning and consuming desire for the conversion of sinners; he may cease or intermit to put forth active exertions for the;r salvation, so as insensibly to decline from his usual "zeal mnd activity," until he totally lose out of his soul' the will and the power " to do good, and thus become weak and feeble as another man. Thus, that which he had has been taken away; and, not unfrequently, he loses his ability (in whatever sense you please), until he become the veriest drone, and a burden to the church of God. Let, therefore, the minister of Jesus continually improve upon what was given him when first called to preach the Gospel, and he shall gradually and rapidly increase in zeal and activity, - mn power to do good, and success in doing it. But, if he " cease or 411 REV VIVAL MISCELLANIES. intermit" his revival efforts, unless in case of ill health, or uncontrollable circumstances, he will insensibly lose his revival power, ind become I.ke another man. .t is not necessary, perhaps, that a minister should backslide in heart or life, "popularly speaking," to lose revival zeal, activity, and ability. Let him change or soften down the matter and method of his sermons, and adopt a corresponding mode of operation, differing from what characterized him when he was as a flame of fire, and continually encompassed with penitent sinners and new converts; let him be content with his pulpit exhibitions, to the neglect of "those varieties of means,"prayer-meetings, exhortatiois, select meetings for penitents, personal conversation with sinners, joyful reception of and cooperation with local preachers and leaders, ill prayer-meetings before and after sermon; and very soon "the gift of God" will not only be taken from him, but he will most likely be found speaking against those things which were once his glory. It is a dangerous state of mind, when a minister begins to suffer himself to change plans, etc., which have been hitherto successful in the conversion of sinners. Not a few cases, during the last twenty years, have presented such glaring and fearful contrasts. A minister may still be popular, though he has backslidden from soul-saving. Secularities are hazardous. They may, indeed, be nothing more than church usages, which custom has thrown within the range of the duties of the preacher. He may become secular, "an active business man," without going out of the ministry; but it is often at the expense of his spirituality and usefulness. He may, it is true, be doing all these things "for the good of the church," and her institutions; still he may become secular in his spirit, and be more concerned for pounds, shillings, and pence, than for the number of sinners likely to be awakened and converted under his ministry. When 'the collection" has been made and counted, he is satisfied (if it has been a good one), and will go home, and let poor sinners do the same, without staying to see whether the " good sermon," o powerful ant stirring truths, he has uttered, have taken effect ,pon the ranks )f wickedness; whether there is not some pool 412 HINTS TO MINISTERS. wounded penitent who may want healing, and for whose conversion faithftll prayer should be offered. The church is frequently to blame; although the minister, from past associations and business habits, acquired before he entered the ministry, may have a bias for "arranging and transa-ting temporalities." The apostles themselva were in danger of being ensnared by these very things. They took the alarm, however, called the "multitude of the disciples" together, and said, "It is not reason that we should leave the word of God and serve tables. Wherefore, brethren, look ye out among yourse,.ves seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word." Acts 6: 1-5. It seems "the saying pleased the whole multitude," and proper men were immediately appointed over the "temporalities of the church." The results were just what might have been expected; we are told in the seventh verse of the same chapter, "And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly." But, you will say, "What is to be done, when, in many places, there are none to undertake the management of such matters; at least, with the proper spirit? They must, therefore, be left un(lone, unless the preacher throws his energies into them." Well, then, I suppose the minister must take hold of them, and when a necessity is thus laid upon him, God will give him grace according to his day; and, I am happy to say there are ministers of God within the circle of my acquaintance in England who, though almost pressed to the earth by such cares, yet fre(luently rise above them, and preach the Gospel with the Holy (Ghost sent down from heaven; and who enter into the revival as if they had not a single anxiety connected with the "secularities of the church." Your remarks upon the "splendor of pulpit talents, and absence of fruit; an.d on the inefficiency of such efforts in the awakening and conversion of sinners," are very good. I have known ministers who have substituted " eloquent preaching ana well-st,iied Fezmons' for prayer-meetings after preaching, fre. 413 35* REVIVAL MISCELLANIES. quent exhort tions, personal conversations with sinners, vigorous efforts for the conversion of penitents, and the cooperation of local preachers and leaders in such meetings; nor have I ever yet observed sp'.endor of talent, and blazonry of pulpit imagery, make up for the absence of these powerful auxiliaries to a Gospel ministry. Wh:hreas, I have noticed men whose talents and learning wert far inferior crowned with the most abundant success, by the employment of the helps to which I have just alluded. It is, however, to be feared that some repose over much confidence in prayer-meetings, etc., and too little in the preached word; as if more could get converted in these means than during the deliverance of the Gospel message. This is to be regretted; for, surely, it would seem a most fit and proper time for God to save sinners, during the proclamation of the glad tidings of salvation. But let it be remembered that others run to the very opposite extreme; and, if they do not scout the idea of a prayer-meetinrg, are seldom, if ever, seen in one. So far from staying to manage such a service, they disappear from the congregation as soon as their work is finished in the pulpit. Now, I think those preachers are most successful who unite both means together; who do not put asunder what God hath joined, -faithful, pointed, searching preaching, preceded and followed by the effectual fervent prayers of many righteous men. We are to wield the tremendous truths of God upon the consciences of sinners, and to offer them salvation just then, through faith in the blood of the Lamb. But, should it be discovered (and an earnest preacher will leave no means untried to find this out) that sinners have been awakened and wounded,- not healed,not converted by the truth, what is his next duty? Let hire have a prayer-meeting immediately: "Pray one for another that ye may be healed," saith the apostle. And, after all, what is a faithful p ayer, but a repetition of the Gospel message in the serm: a? I have often listened to such prayers after I had finished my liscotirse, and have perceived in them ten-fold more point an energy than i!l anything I had said, and far more effectual, P nitents r; called forward to the communion rail 414 HINTS TO MINISTERS. for prayer and instruction; can there be anything wrong in this? The local preachers and leaders, and the minister himse.f, if you please, become acquainted with the feelings and hindrances of these individuals. The sight of their eyes affects their hearts, '.lcir sympath.s are at once excited; and there is a close zonnecticn between sympathy and "the prayer of faith." Is it to b)e wondered at, then, that the prayers are fervent and to the point, and full of that important declaration of Jesus: "As Mioses lifted up thle serpent in the wilderness, even so must the Son ot Man be lifted up; that whosoever believeth in him should not perish, but have eternal life." Whatever others may, do, my brother, consider not your work finished when the sermon is over. Enter into the prayer-meeting. But you need not kill yourself. Wield the talents of the church of God. You are surrounded with praying men, or will be very soon, if your plans are once known; men who will esteem it an honor and a privilege to cooperate with you in this blessed work. As to "the sudden grievous pause" in that revival, I cannot say whether the affair of which you speak was the cause; but I do not think you have cause to write bitter things against yourself. Joshua, by his faith, could arrest the sun over Gidteon during the space of an entire day, so that he had two days in one, in which to pursue his victory over the enemies of his Goa; and by the same faith was the moon stayed in the valley uf Ajalon; but he could not stop a wicked Achan from coveting a wedge of gold, and a goodly Babylonish garment. He could not prevent the sinner hiding them beneath his tent, nor could he rally his dispirited troops to battle. For wickedness was in the camp; his mighty men of war fled and fell before their enemies, and the hearts of the people became as water. " O Lord God," cried Joshua, "what shall I say, when Israel turneth their backs before their enemies!" It is!'.cult Perhaps impossible, to lay down rules as to how the Spirit of God may allow himself to be influenced by such cases of "backsliding or treachery," during a revival. A great work a' God was advancing in majesty and poaver, in an Ameri 415 REVIVAL MISCELLANIES. can city, some years ago. But, in the very midst (f it, the minister of that church committed a horrible sin, and fled from the city, with the companion of his guilt. The servants of God, however, remained at their post, humbled themselves before God, held fast their ccnfidence, and stood forth before the public the undaunted champ.ons for Christ and his truth. Other ministers.ame to the assistance of the weeping but fighting church; and, notwithstanding the sneering contempt of the ungodly, the revival continued to spread on the right hand and on the left, and many souls were added to the afflicted people of God. " If the teacher," says Cecil, "whom this man (a mere proselyte to truth) has chosen for his oracle, disgrace religion, by irreligious conduc., he stumbles. He stumbles, because he is not fixed upon the sole immovable basis of the religion of the Bible. The mind well instructed in the Scriptures can bear to see even its spiritual father make shipwreck of faith, and scandalize the Gospel; but will remain itself unmoved. The man is in the possession of a treasure, which, if others are foolish enough to abandon, yet they cannot detract anything from the value attached to it in his esteem." I knew a case, but not similar in all respects, which happened on my circuit several years ago, during a remarkable out-pouring of the Holy Spirit. At a certain period of the revival an individual came to me, and confessed he had fallen from God. 1 was, as it were, thunderstruck. He had been one of my most zealous men, praying and exhorting every night. Again and again, it appeared, he had left the house of God, and allowed himself to be carried captive by the devil at his will. He was now, however, enduring the agonies of a remorse which showed how deep and sincere was his repentance. But, during the times of these occurrences, the work never ceased, and the vilest sinners were converted to God. I believe, supposing penitents are sincere, that the Spirit of the Lord would come down and convert them, though surrounded Dy devils, or the most abominable of our race. Ordinarily, however, we may suppose that defection, or positive wickedness, umong professors of religion, will retard or extinguish a revival 416 HINTS TO MINISTERS. Wha; you mention, I consider trying indeed. But, "What is that;tr- thee, -follow thou me," says your Lord. Whatever other preachers may do, your duty and mine is plain, to bring as man3 sinners to God as we can. Who is accounted the best seldi'r on the field of battle? Surely, the man who uses his weapons in the most effective manner; he who makes the bloodiest work among the enemies of his country. Who is the ablest minister, the best soldier of Jesus Christ? He, surely, who wields to the best advantage "the weapons of his warfare," and who makes the greatest havoc among the servants of the devil,- the widest inroads upon the ranks of wickedness. In )ther words, he who obtains most seals to his ministry, -the most numerous company of souls for his hire. For an officer to recline in the shade, when the troops of Immanuel are in the field of battle, is both mortifying and discourag.ng to the other officers and soldiers of Jesus Christ. Were a British officer to do the like, under such circumstances, the rigors of martial law would disgrace him forever. There is a discipline quite as strict and severe in Immanuel's army; with this exception, that cowards, traitors, and deserters, are not, perhaps, so speedily dealt with. "Sentence against an evil work is not speedily executed," says an inspired writer. But to trifle with a revival, and turn into ridicule the efforts of the faithful and laborious servants of Christ, is a species of wickedness which is difficult to be tolerated, -quite as difficult, perhaps, as to touch the case with a soft and lenient hand. I have read of a philosopher, who, in a great tempest at -ea, endeavored to amuse the passengers with many trifling iand impertinent questions, and was thus answered, according to his folly: "Are eve perishing, and dost thou trifle?" Are sinners grieving the Holy Spirit, wearying the patience of God, disappointing the expectations of all heaven, and affording malignant triumph to all hell? are believers and God's precious ministers weeping between the porch and the altaI crying, " Spare them, oh good Lord "? Are they casting themselves into the breach, and wrestling in mighty prayer, lifting up their voices like trumpets, at the risk of health and life, crying, 417 REVIVAL MISCELLANIES. " Come, oh my guilty brethren, come, Groaning beneath your load of sin; His bleeding heart shall make you room His open side shall take you in: He calls you now, invit!s you home; Come, oh my guilty bre thren, come! " Benol. this, oh * * * *, and wilt thou trifle 7 I rejoice'. your spirit, my brother, is stirred within you One of the fathers felt something similar when he exclaimed, "'0 that there were given unto me, from the altar above, not one coal, but a fiery globe, -a heap of coals to scorch the abuses of the times, and burn out the inveterate rust of vicious customs." This state of mind requires to be carefully guarded, lest it should degenerate into a fiery zeal. See to it that your own soul is a flame of love to God and man. Cry earnestly unto God for a baptism of fire, and of the Holy Ghost. Without thee, you may preach "hell and damnation" as you please, but you will have little success among sinners. It is not by the terrors of the law of God, but by offers of mercy through the atonement, we are to win men. Not that you are to neglect the law; it has its use, but beyond a certain point it cannot go. "As the flame in the bush," says a writer, "made the thorns visible without consuming them, so the fiery law discovers men's sins, but does not abolish themn." "The whole," remember, "need not a physician, but they that are sick." Let sinners be wounded first, before you attempt to heal. Inattention to this is the great cause of ineficient preaching. Some men are all honey, all kindness and mercy; they expatiate most eloquently and ingeniously upon the nature and extent of the atonement, and the willingness of God to save sinners; yet yo: hear of very few souls converted under their ministry. The Gospel, as they preach it, needs a Boanerges, or a John the Baptist, going before to prepare the way, crying, "O generation of vipers, who hath warned you to flee from the wrath to conie? Bring forth, therefore, fruits meet or repentance." When such a messenger has aroused the careless to a concern for their souls, or broken ;bern down into repentanc(e, and inflicted deep wounds in their 418 HINTS TO MINISTERS. bleeding consciences, then these "kind and winning preach. ers " may have good success in the free and full declaration of the redeeming plan. lIe is, however, the ablest minister of the New Testament, who has that combination of talent within himself necessary for "breaking down and building up " such as was manifest in our Saviour's preaching,- "Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? " " Wherefore, if thy hand or thy foot offend thee, cut them off and cast them from thee: it is better for thee to enter into life halt or mnaimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire." " Bind him hand and foot, and take him away, and cast him into outer darkness: there shall be weeping and gnashing of teeth." "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Preach, therefore, plainly and poirrtedly; call things by their scriptural names. Be not afraid of the faces of the wicked; make heavy thrusts at the conscience, -wield the terrors of hell, and lay around the sword of the law, and hew on all sides with a giant arm; but preach Christ crucified,- lift him up upon the cross, bleeding, groaning, dying for sinners; cry, "Jesus drinks the bitter stup, The wine-press treads alone; Teass the graves and mountains up By his expiring groan. "0, my God, he dies for me; I feel the mortal smart! See him hanging on the tree, A sight that breaks my heart! " 0, that all to thee might turn! Sinners, ye may love him too; Look on him, ye pierced, and mourn For one who bled for you!" 419 REVIVAL MISCELLANIES. Preach thus, and sinners will not flee from you; but they wvill be drawn towards and around you, as by an influence from heaven; and Jesus shall see of the travail of his soul, and be satisfied. What saith your Lord? "And I, if I be lifted?tp fronz the earth, will draw all men unto me." But repeat the blow, again and again, night after night, week after week, till the wicked stagger and fall, because they can hold out no longer. " Sinners get the pores of their souls opened by an awakening sermon," said a good man, "but, going into the cold atmosphere of the world, they get a cold, which shuts all up again, and this frequently proves fatal." If you wish to avoid this, don't give them time to cool; not a whole week, not two days, if you can help it. Come upon them again as soon as possible; follow the blow. They cannot stand up under such a Gospel hammer, when wielded systematically, uninterruptedly, and vigorously. Let your heart all the time be right with God. Have one single steady aim, to glorify God and save sinners. "When we want an arrow to go right home," says old Humphrey, "there is nothing like taking a single aim." This is what a good friend of mine calls "using a rifle-barrel instead of a scattering blunderbuss." Lay siege to the sinner, to every sinner, in this series of sermons. Thunder at the door of his heart; but offer him mercy, through the blood of the Lamb. "When Popilius," says a writer, "by order of the Roman senate, required Antiochus to withdraw his army from the King of Egypt, and he desired time to deliberate, the haughty Roman drew a circle about him with his wand, and said, In hoc stans delibera, "Give a present answer before you move." This is the kind of preaching we want in the nineteenth century. 420 CHAPTER XXVIII. MINISTERIAL CONFLICTS. WHAT you say is perfectly correct. "Is not my word t. hammer, sMaith the Lord, to break the rock in pieces?" "But," adds an old divine, " it will never break the stony heart, if lightly laid on. What is preached coldly is heard carelessly." I dare not judge in the case of * * * * * *. A cold and languid manner may arise from various causes. Ill health, sore temptation, indifference of God's people, or smallness of the congregation, may for a season produce this, in a sensitive or nervous constitution; but the individual may not have "backslidden from God," in the proper sense of the term, notwithstanding. I have known ministers get into this state, when they have not been in a revival for some months; in fact, I have myself, when so circumstanced, been frequently thus. When out of a revival for some time, I am apt to become, as to vigor in preaching, quite another man. Engaging in a revival has a remarkable tendency to invigorate the soul of a preacher, and to impart a keenness of edge, and a piercing point, to his preaching. Lessons upon the true method of preaching to sinners are 'earned during a revival, which are seldom or never to be obtained in the retirement of the study. During several years of my ministry, I have Deen conmpelled to retire from revival efforts, in the summer months, in consequence of the extreme heat peculiar to the American climate. I preached regularly, of course, to my people on the Sabbath, and attended to my pastoral visitations; but was unable to go on with special services, such as I am engaged in at present. My ministrations, during such seasons, were often feeble, and my mind not unfrequently drawn to what may be termed a 36 REVIVAL MIISCELLANIES. speculative theology. I have now before me a whole pile of manuscript sermons, written during such intervals: but they are Iquite useless to me in this reviva. tour; in fact, were I to preach them to my present congregations, they would soon put an end to the revival. Not that they are erroneous, but they dc not con,tain that class of truth which is adapted to promote a rev,ival i actual operation. My revival campaigns in Amnerica began usually in the autumn, and were continued until April or May. Hostilities against the devil's kingdom had no sooner commenced in good earnest, than the style of my preaching underwent a marked change. New,energies seemed to be infused into my soul and body, with a large increase of spirituality of mind, with a clearer evidence of holiness, and a proportionate augmentation of conscious happiness. My health, too, has always improved on these occasions; so that, in reference to physical as well as intellectual strength, many times I have been led to exclaim, "1 am a new man!" You will not, I hope, understand me, that I totally neglected to warn sinners to flee from the wrath to come, during summer. Not so; my preaching sometimes manifested considerable energy and point; and now and again, sinners got awakened and converted. But not being able to follow the blow, sinners, after a few weeks, got hard, and fortified themselves against feeling the power of truth; and this discouraged and weakened me. Neither would sinners hear those alarming and tremendous appeals in my ordinary ministry, that were often witnessed, and by which frequently whole ranks were mowed down, during an extraordi. nary and long-continued conflict. In these "special services" unconverted people expect to hear terrible things, as a matter of course. It is distinctly understood, "designs are on foot against them;" that nothing less is intended than to rmake them the prisoners of the Lord. A fearful catastrophe this to the carnal mind! The line of demarcation has been drawn between the world and the church; and so clearly, too, that if an alien to the commonwealth of Israel has mistaken his ground, " lie soon finds the place too hot for him," and must either be tormented like a devil, or surrender to the truth, or retreat among the enemies of 422 MINISTERIAL CONFLICTS. the Lord. "The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who amon; us shall dwell with the devouring fire? Who among us shall dwell with everlasting burning?" Isaiah 33: 14. The minister now occupies independent ground. The devil's children have little time for mutiny against his ministry. The servant of God does not allow theni half a week to criticize his sermon, nor to band together to leave him empty seats on the coming Sabbath. One sermon, whenre taken apart from the rest, may have many hard and unbearable things in it; but, before they can well enter their protest in behalf of their fellow-sinners, whomn they consider " outraged," two or three of a similar character follow it, and with such "stunning power" that they are thrown into confusion, and know not what to do. Five come to the house of God, where one stays away. Reports of all kinds are afloat, and those who concluded not to go again are impelled by curiosity, or by a secret uneasiness, to mingle with the multitudes on their way to hear the truth. To their surprise, the chapel is as full as ever; and, notwithstanding all the ridicule they have heaped upon the. preacher, they discover his popularity to be above and beyond their control. The minister has thrown down the gauntlet of defiance against the devil and his children. The faith and expectation of God's people are rapidly ascending to a climax, and a glorious victory. There is now no beating of the air with idle words. Nor is there anything like trimming between sinner and Christians, so as to please both in the sermon; niIINC1NG of the truth; no fear of offending; the truth, the whole truth, nothing but the naked scorching truth, in all its tremendous power, is throwvn into the ranks of wickedness, like balls of fiie; and with a physical and intellectual energy that amazes tle man of God himself, while it strikes terror and universal consternation throughout the hosts of the ungodly. This is not a 5" fancy sketch." I have seen it thus often, when the slain and the healed of the Lord have been very many. This is the reason whv the Methodist Episcopal Church, in one year, receives her one bundred thousand converts; and why she has arisen, during the last twenty years, from three hundred and twenty-eight thou 423 REVIVAL MISCELLANIES. sand five hundred and twenty-three members, to about zi million one hundred a-id fifty thousand members; * showing an increase of upwards of eight hundred thousand during those twenty years! I repeat it again. in one revival of religion, a man will learn better how to preach the truths of Christianity in such a nianner as will awaken and convert men, than he could in many years' close study in connection with his ordinary ministry. Hardhearted and impenitent sinners are to be broken down into repentance. This may require heavier metal than he has in his collection of sermons. VICTORY or DEFEAT are two tremendous words to a minister thus circumstanced; they have cast me down upon the floor, in agony and tears, crying, "\Who is sufficient for these things?" He is now thrown upon his own resources, though trusting firmly upon the power of the mighty God of Jacob. His mind is now tasked to the utmost, and his genius too. "Necessity is the mother of invention." New ideas are created in his mind; new methods of illustrating and applying truth, suitable to the exigencies of the case, spring up before his imagination. He cries to God for the holy unction without which all his efforts will be weak as helpless infancy, and all the thunder of his arguments but as the chirping of a grasshopper. He knows it; and, with a certain minister, he says, "0 Lord God of hosts! out of my study and into that pulpit I will not go, unless thou engage tc go with me." He prevails: " My presence shall go with thee! " " Enough, Lord!" He enters the pulpit; his soul is a flame, "and longs its glorious matter to declare." And what shall I say? His words go blazing from his lips, and fall like heaven's own fire upon the hearts and consciences of multitudes. Lo! the power of God descends in dreadful grandeur upon the whole assembly; sinners are struck with remorse; new inroads are made in their ranks, and many are converted to God. The servant of God, too, has obtained a new sermon, which, by the assistance of the Holy Ghost, may produce similar effects upon other coingregations. * The nuimnber of Methodists in tie United States at present (1851) is 1,312 295, of which the M. F?hurch has 720,471;-the M. E. Church South, 501,501, -other braiches, 90, 3 3. - Ed. 424 MINISTERIAL CONFLICTS. There is now a revival; and multitudes, if they are followed ii,) withl such a sharp and piercing mninistry, will nearer rest, until they find peace through faith in the blood of the Lanmb. The services are continued several weekls or months, now that it is clearly evident to all beholders that the grand design of a preached Gospel is being accomplished. Gospel truth is inow pTTct iucing its distinct and positive effects, - effects which should gladden every Christian's soul, and which cause that minister's heart to dance for joy. Thi's, lmy dear sir, is the kind of preaching the world needs in the nitieteenth century. Sinners are to be awakened, penitents brou,ght to God, and new converts built up in their most holy faith. " And who is sufficient for these things? " He who desires to save souls from death must understand how to adapt and wield the truth so as to produce an immediate effect. It is not enough that it is practical; it must be effectual. It will not do to lay down the truth, and leave it there, either to succeed or fail. No! After truth in all its bearings, truth in every aspect and in all its lustre, has been radiating over that mass of mind, the faithful minister must comre down from the pulpit, invite those who are seeking pardon and holiness to come forward, in order to be prayed with and instructed. Now that the locai preachers and leaders have plenty of work to do with those who have bowed for prayer, let him go from pew to pew, persuading others to go and do likewise. "But," you are ready to say, " lihe will siiorten his days by such tremendous efforts." Be it so. God will raise up others. Better accomplish a great work in a short time, than live many years and do little, perhaps, for his generation. No man can estimate how much he may do for God, without injury to himself, if he is prudent, and fully baptized with the Hol ('hllost. Let hini exercise the habit of self-control, avoid screa-lincg and. unnecessary wasting of his strength in loud sing ing; let him wield the talent of the church, by bringing forward in the prayer-nleetings able and vigorous leaders and local preachers. These men of God may be qur.lified, both by gifts and grace, to pray luite as well as he can himself; they have good voics 425 36 , REVIVAL MISCELLANIES. physical ard intellectual strength, and a good understanding in the things of God. But they want one to lead them forth to war and victory. Let him do this, but avoid attempting to ao everything himself; let others share with him the glorious toil, and his health may be as good at the close of such a campaign as at the beginning. In a revival, A preacher studies mind, - mind at rest, and mind in motion; human nature unawakened, and awakened; in its sin-sickness, and in the enjoyment of a perfect Gospel cure, He is now a curate indeed; and he learns what truths are most suitable to mind in all these cases; the proper truth has been administered, and, like a great philosopher experimenting upon nature, he beholds the effects with joy, and by the results, iii the experience of fifty or one hundred cases, he calculates with great certainty the effects upon thousands more, who are yet to be brought under its searching and saving power. This increases his faith and confidence in the truths of the Gospel. The revival affords him the same privilege as is enjoyed by a physician. He stands by his patient, administers to his sin-sick soul the medicine of the Gospel, and has all equal opportunity of observing its effects. Again and again hlie enters the'pulpit, with fresh views of the state of his patients. He will illustrate, compound, enforce or soften the truth, as the different states of the people require, and with a tenderness of heart, manner, and power, surprising even to himself. He is no longer a mere speculating, theorizing preacher. New gifts have descended upon him from above; which he may never entirely lose, nay, may increase continually, so long as he appropriates, at least, a part of each year for such extraordinary efforts. In the ,.iean time, his power and influence with the people of God, and, indeed, with the entire congregation, advance daily. His prayers, sermons, and general character, are invested, in their estimation, with such a moral grandeur and power as will be almnost irresistible, and by which he may speak the most unpalatable truth. Thus, by means of the honor put upon him by the Lord of hosts, if his eve be single, with the help of the Holy Spirit 426 I MINI TERIAL, CONFLICTS. he may bear dowsn al' opposition, and carry everything before him in the conversion of sinners. During the progress of a revival, if he is a careful observer of human nature, he may accumulate a mass of revival materials; - that class of truth which is illustrated by facts, anti which will be most suitable and effectual in bringing about a revival, or promnoting one where it has already commenced; and by which, if he continue to walk closely with God, he may arrive at such a point in his pulpit preparation, that, aided by an influence from heaven, sinners may not be able to stand )efore him all the days of his life. Thus he may become the instrument of the conversion of thousands and tens of thousands of imniortal souls, who shall be the crown of his rejoicing in the day of our Lord Jesus Christ. Every minister of Jesus should aim at such results. How can he rest satisfied without the conversion of sinners, when the means are within his grasp by which such a glorious event may be effected? Who wants to " fight windmills," or "fight as one beating the air"? Any preacher of the Gospel, who has been called of God to the work (and if he have not been so called, better that he were earning an honest livelihood by breaking stones by the highway side), may be successful, if lihe will, in thus winning souls to Jesus Christ. It is a sad event in the history of any church, when the pas tor says, " I have no talent for this kind of work." And pray, what has God sent the poor man into the church to do? What object had he in view on entering the ministry? But perhaps he has a secret desire to be such a successful instrument in btringingr sinners to God. It mnay be that he is coveting ear nestly the best gifts; such as the church of God needs in the nineteenth century; - an age of commercial and scientific enterprise, of general and universal speculation, and exctement to money-makingff, such as the world has not seen, I believe, since the days of the apostles. The church ants a ministry of strength and power, - men havinv one desire and one aim, men capable of bring(ing the claims of eternity before the con Scienctes of their hearers, and with such a vividness as will 427 REVIVAL MISCELLANIES. neutralize the tii-ait(Jsobing interests of time; so as to "stem the domineering influeice of things see," as Dr. Chalmers expricsses it, " and to invest faith with a practical supremacy, to give its objects such a vivacity of influence as shall overpower the near and the hourly impressions that are ever emanating upon man from a seducing world." Show me a minister who is panting for the necessary qualifiCetii;n or turning many sinners to righteousness, and I would say to him, fast and pray, and weep before the Lord, till that Spirit whose office it is to bestow spiritual gifts upon men, especially to those who are coveting earnestly the best gifts, shall descend upon your soul in a baptism of fire, filling the heart with that perfect love which casteth out all fear. A yearning pity for lost sinners will then take possession of his heart, and God will openti him a door that no man can shut. Regardless of what man may say, or do, and only intent upon one thing,- the conversion of sinners,- he will very soon see a revival that will strike terror to the hearts of devils and men and send a tide of joy throughout the innumerable legions of heaven. "My talents, gifts, and graces, Lord, Inito thy gracious hands receive, And let me live to preach thy word, And let me to thy glory live, My every sacred moment spend In publishing the sinner's Friend. "I would the precious time redeem, And longer live for this alone; To spend and to be spent for them Who have not yet my Saviour known, Fully on these my mission prove, And only breathe to breathe thy love." There have been few ministers of the Lord Jesus who have been really called of God to preach, but who have unfortunately neglected to ctivate the "revital spirit," who have not, in some way, been compelled to the utterance of regret on their death-bed. "I have," said a celebrated Archbishop of the church of England, "passed through many places o)f honor 428 MINISTERIAL CONE'LICTS. and trust, both in LLurch and state; more than any man of my order in England fo: seventy years. But were I assured that by my preaching I had converted one soul unto God, I should herein takle more comfort than in all the offices that have ever been bestowed upon me." "My brother,"' said another to an active minister, "to have one poor sinner to own thee in the day of judgment, as an instrument in God's hands of plucking him as a brand fromt the burning, will be a greater comfort to thy glorified spirit, in the day of the Lord, than if thou hadst been the greatest orator that ever engaged the attention of an audience."' A certain minister, during his last hours, was greatly dejected on account of his want of success during his ministry,;-hich seemed to plant thorns in his dying pillow. Before he departed, however, a person came in and informed him that two persons had voluntarily made themselves known as having been converted to God by his labors. His countenance immediately brightened, and gathering up his feet, he said, with Simeon, ' Now, Lord, lettest thou thy servant depart in peace according to thy word, for mnine eyes have seen thy salvation." Nor is this feeling to be wondered at, if we consider how vividly such an one must realize the glorious character of that declarationi of the prophet Daniel: And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever." Is he not the wisest minister, then, who takes upon himself the character -f a revivalist in early life? And what else does the term imply, than to be a soul-saver; or, as in the case of Elijah, a converter?- a term of reproach among some, we allow; and so was "a Methodist" at the beginning; but we kL-now the benefits of' MIetlhod m too well to love it anv the less on that account. Observe; the passage I have quoted does not say, They that are learned and eloquent preachers, whio have drawn immense crowds to hear them, and who have won for themselves an honorable standing( among their brethren, and a high position in ecclesiastical authority, on account of high intel lectual powers, and statesman-lik talents, shall shine as the 429 REVr[Ali MISCELLANIES. stars for ever and ever. No; but "they that turni many to right. eousness." If the knowledgre of having been instrumental in the conver sion of two souls has been a source of so much comfort to a dying minister, how unspeakable the delight, in the closing hour of one's life, to know of scores, hundreds, thousands! "0," exclaimed the great and good Dr. Payson, a few hours before he went to heaven, "0, if ministers only saw the inconceivable glory that is before them, and the preciousness of Christ, they would not be able to refrain from going about, leaping and clapping their hands for joy, and exclaiming,'I'm a minister of Christ! I'm a minister of Christ!" It rejoices my heart, that many of the churches of Christendom are awaking, as oiut of a deep sleep, to the importance of securing to themselves a soul-saving ministry. And, it would appear, they are beginning at the right point; not with a violent attempt to remodel those ministers whose habits, with regard to preaching, have been long formed, and wvhose sermons have become so stereotyped in their memory as to leave but little room for any newv ideas or plans for the salvation of sinners, but in the proper traiuing of their student candidates for the ministry. I was delighted, the other day, with the followinig, from a very able pen: "Circumstances are now beginning to call the attention of the churches to their students. It is well. For how can any church expect a race of godly ministers to arise out of students whom she had utterly neglected, over whom she had never watched nor prayed?.... The demand for laborers has, on the one hand, called us to consider how these may be obtained, and, on the other, led us to inquire anew into the whole subject of their previous training for the ministry of the Gospel, and the feeding of the church of God, which hlie hatli purchased with his own blood. The first question, no doubt, was, How shall we get ministers? But this, after all, s not the main one. With any true church of Christ, the main question is not, How are we to get me;z but how ate we to get living mnen? How are we to secure a'ace of living ministers, pastors after God's own heart, 430 MINISTERIAL CONFLICTS. who will warn the wicked. and watch ovei the b.ood-bought heritage? "It is not the getting of men that is the question now. Nor is it,' How may we best secure that they shall be learned, able, eloquent, polished, educated men?' No; these may be very needful points; but they are of the second grade. They are niot the essentials; they are not indispensable. They ought net to he overlooked by any church, but care ought to be taken that they shall only occupy the second, and not the first place, in the trairing of our youth. They have too long been treated as para. nmount;.... they have too long been held in undue estimnation by the people of God. Hence the wisdom of man's words has often made the cross of Christ of none effect. Hence the taste and passion for eloquence, pulpit eloquence, have vitiated she simnplicity of our taste, and destroyed the relish for ungar-ished truth, and mightily contributed to hinder the simple and iatural preaching of the everlasting Gospel... "We do rejoice that the question regarding ministerial character and qualification has at length found its way into a higher region, and is to be treated on higher'principles, and as embracing more spiritual elements than it has hitherto done among too many even of the reformed churches of Christendom. We rejoice that our circumstances have at length brought us to this. It is high time that it should be so. We have long enough occupied worldly and secular ground in this matter, and weighed ministers in the balances of earthly literature, or science, or eloquence. We have long( enough treated our students as mere aspirants to literary fame, instead of being those to whom we were to commit the weightiest charge, and the most solemn responsibility, whichi can devolve upon either man or angel. When the question is put,' WVho.-3 suffic ent for these things?' it is high time to answer it as the Lord himself teaches us,'My grace is sufficient.' W- siave often, in time past, said that learn. ing, and talent, and eloquence, were enough to make a man sufficient. Right glad are we that this time is gone by, and that a different standard and different balances are coming into use, - the standard of the apostles, the balances of the sanctuary. Right 431 REVIVAL MISCELLANIES. glad are we that we have more fully been led to see that noth ing but living men, men of God, men full of the Holy Ghost and of faith, can be ministers in the church of Christ. Our circumstances. we say, have forced this point upon our notice, and compelled us more fully and solemnly to ponder the question, How may we obtain a supply of faithful pastors? Perhaps to some it may seem unwise to take up this point too hastily, or act upon it too strictly. It may seem that our circumstances call on us to widen the door, instead of contracting it, when there is such a demand for laborers, and such an abundant harvest whitening over the breadth of the land. But it must be obvious, that, if we are to gain ground, or maintain our footing, merely by reason of the popularity, or talent, or eloquence of our preachers, the hold we shall have of the people will not only be of a worldly and unspiritual kind, but of the most precarious nature. No, eloquence and learning will not avail us. They cannot lay the foundation deep enough. They may attract more, win more, bring( about a larger amount of apparent adherence to our cause. But that is all. Our prosperity must have something far deeper and broader for its base.'It must be laid in the conversion of souls. Any foundation less deep than this must be too shallow, too superficial, too crumbling, to withstand the coming flood, the first waves of which are already beginning to ripple round our embankments. "It is to this that our circumstances are leading us. And we trust that no earthly, short-sighted, unscriptural desire of merely swelling our numbers, will draw us away from this. It is God's finger that is pointing us to this, and too intelligibly to be mistaken. What have the revivals of the last five years been doing for us? Have they not been laying a deep foundation for the church in the time of trouble? And have they not been teaching us that our strength and security rust lie in the number of souls converted to Christ, and not merely in the number of adherents to our cause? Is not that their meaning? We fear that they have been too little regarded in this light. We have looked on and wondered. We have been interested, and perhaps have rejoiced in the tidings concerning them. But this 432 MINISTERIAL CONFLICTS. was all. We overlooked the mighty lesson whi-h God was seeking to teash us by such living and legible examples. It was not merely to gather in a people for himself that God has been doing such great things for us. It was not merely to prepare a remnant for the days of trial into which the church was passing, that there might be some, at least, who would not turn back ma the day of battle, but would be ready to go, for Christ's sake, to prison and to death. It was not merely to train and discipline a noble band of warriors for the church's welfare,- men to pray, as well as to contend for victory. It was also to show us of what men he wished his church to be composed; what ministers he desired to see in our churches; and what preachers of the Gospel it. was that he would bless. Have these revivals not taught us these things? And shall we not learn from them that our stability and prosperity must ever lie in the number of sinners converted, of living saints within the walls of Zion? Shall we not learn from them that it is the ministry of living, praying ministers that he blesses? Shall we not learn that it is not eloquence, or ability, or human wisdom, that are mighty in the pulling down of Satan's strongholds, but prayer and simplicity, devotedness and perseverance, the naked word of God, the simple preaching of the free Gospel of the grace of God? It is t.hus that the word runs and is glorified. It is thus that souls are converted. It is thus that the ministry is honored and blessed. It is thus that the church is built up, even in stirring times. Has not God been teaching us these things? And shall we, a maturing our plans, and constructing our different schemes, overlook so distinct a leading of God, or turn away with indifference from a lesson so important, so essential? " But here, perhaps, a glance at the past may not be unpr,fitable, nor out of place. We read the annals of the seventeenth and eighteenth centuries, and gaze with eager joy upon the career of glorious success afforded to those instruments which God then raised up as his chosen witnesses. Whence, then, arose the success of these apostolic men, and wherein did their great strength lie? It is with the spirit of the men, more than of their works, that we are to be imbued, if we are eriulous of 37 433 REVIVAL MISCELLANIES. a ministry as powerful, as victorious, as theirs. Its tr ot the cola marble of the statue that we are to make our inodfel, however perfect in its symmetry and polish; it is the breathing form ot man, the living person. The marble is but the cold outline, the material resemblance, incapable of reproducing itself, or imprinting its lineaments on surrounding objects, or transfusinp any secret qualities and virtues into the most ravished beholder "If this be true of the servants, n uch more is it of the Mao. ter. If the study of their characters be so profitable, much more must be the contemplation of his. If personal contact with them be so fitted to mould us into their likeness, how much more -nust personal contact and communion with him be fitted to fashion us anew after his resemblance? And being thus trans formed into the Master's likeness, how certain to be blest in oir labors, to be successful in our ministry! "In these troublous times, and with the prospect of confusion and harassment before us, it is hard to maintain this intercourse Nay, it seems impossible. Time and solitude are a-wanting. Nevertheless it must be so. In the case of the apostles it was so, in spite of all their endless tribulations and tossings. In the case of our own fathers it was so, in spite of their multiplied labors and hardships. It must be so with us; and, doubtless, it will be so. The tumult of the storm will make the solitude of the closet doubly welcome. Man's wrath and enmity will render doubly precious the love and friendship of the Saviour. 'i hen there shall be in the world a ministry of power, and times of refreshing from the presence of the Lord, - a precious earnest of THE TIMDIES OF REFRESHING at his appearing and his kingdomn." I can say, as did the Rev. John Brown, on his death-bed, to his sons in the ministry: "Whenever the Lord has led me out to be most diligent in this way, he has poured most comfort into my heart, and given me my reward in my bosom." "0 labor, labor tc win souls to Christ," was his language in the same conversation; adding the words of his Lord: "Work while it is day, for the night cometh when no man can work." This is H our " harvesttime," my brother. The fields around you are "wwhite already" 434 MINISTERIAL CONFLICTS. taut in the sickle and reap fruit unto life eternal. Let not "an oppressive sense" of the "inferiority" of your talents discourage you. Have you never observed the variety of talent evident among the reapers in the harvest-field? Some there are who can impart to their tickles a noble sweep, and the grain is grasped and levelled with a sort of commanding and solemn majesty But there are others who, perhaps, having neither mental nor physical ability for such a grasp, "make up for it" ny the quickness of their motions. Their nimble reaping-hookls make two or three strokes for one of their competitors, and thus they keep pace with, or "go a-head" of, their mnore talented companions. I know an individual w.ho is as bold and active for God as if conscious he possessed the first talents of the land; yet none can be more sensible of the mediocrity of his abilities, when compared with other ministers of Jesus Christ. MAlore than once I have heard him modestly apologize for the frequency of his attempts to do good, by adverting to the advice given by a Spartan mother to her son, who was going forth with the army to the wars. "Mother," said the lad, "my sword is too short." The reply of the mother was, "Add a step to it, mu boy." A sentiment which one would expect from a Spartan mother, but it required a Spartan boy to hear it; one who had been taught to carry out the advice, or never return alive. Let the conviction, then, of the defectiveness of your talent imnpel you forward to increased diligence in your holy calling. "Add a step," my brother; ilay if possible, take five steps for one taken by your superiors,-five sermons for their one,- and you may do more for God, and have a brighter crown, than the man who has ten talents. There can be no doubt you were, at the time you mention, on the verge )f a glorious revival; nor am I much surprised, at what you justly consider a "mortifying failure." If we will not do God's work in his time, but perform our own work first, it is presumption to expect his blessing, either on his or our own work. When the Israelites disbelieved the report of the sp es, despised the promise of God, and murmured against Moses and Aaron, they were ordered back again into the wilderness. A 435 REVIVAL MISCELLANIES. plague also went out from the Lord, and slew the spies who had brcught up an evil report upon the land of promise. The children of Israel, upon beholding the displeasure of God, "mournei greatly," and early in the morning they were upon the top of the mountain, saying, "Lo! we be here, and will go up unto the place which the Lord hath promised; for we have sinned." Moses told them not to go, "For the Lord is not among yo i; -it shall not prosper. Ye are turned away from the Lord; therefore, the Lord will not be with you." And so it was; they gave battle, but God was not in their camp, and many of them were slaughtered by the hands of the Amalekites and Canaanites. They attended to the suggestions of their carnal hearts, and would not obey in the accepted time; but, repenting of their doings, they determined to meet their enemnies upon the strength of commands and promises which had been annulled and forfeited. Their time, you have seen, was not God's time; therefore they were thrown into confusion, and discomfited by the enemies of the Lord and of Israel. There is a lesson here, but I must leave it with yourself to make the application, - only, I may add the following remarks of the judicious Bates: There are two branches of folly visible in the world; men will not do when they can, and afterwards cannot when they would." When the breeze is brisk and fair, will the captain wh) has long been waiting for such a propitious event permit hi: crew t o while a way their time on deck, and himself go and lounge ill the cabin among his books and papers? If so, and the wind shonlld change, so as to detain him in port for weeks to come, there would be few to pity him. But, no; master and men are on the alert, - the anchor is weighed, —the sails are unfurled, "9 ~ ~ They hearty wave Their lasg adieu, and, loosening every sheet, Resign th a spreading vessel to the wind!" But it often happens that the children of this world are wiser r- their generaton than the children of light. We are the servants of God, and we must not think he will 436 MINISTLRIAL C )NFLICTS. excuse us frokn doing his work, when the evidences of a revival having commenced are convincing, because we have much of our own to attend to. This remark will apply to local preachers and class leaders, as well as to ministers,- I mean, as it regards their cc6peration with the Holy Spirit, when he comes down to revive his work. Suppose that you had a servant, and he should neglect your business, and, when pressed for his reasons, should excuse himself on account of having so much of his own to manage;- what would you do? "I would discharge him at once!" Doubtless you would; and who could blame you? Has not somethirg like this happened to not a few in since the occurreice? Have not some backslidden both from work and wages, while others have been singularly laid aside? Are there not others, who might do good, but who are standing idle in the Lord's vineyard, having apparently neither the will nor power to work; while a few are doing something, "feebly," 'ut the "fruits are hidden'? Now, the disapprobation of the Lord is not always expressed thus, as in; but where the call of Goa to enter into a revival eqort has been plain, and neglected through love of money, pleasure, or idleness, there is, usually, a barrenness among the people, and a humiliating want .f success in the "ordinary means." You inquire, "But are there not frequent intervals of a pain.u'l character, between one revival and another, in some of your American societies?" Yes. "If so, what are the usualcruses?" They are various; but I have known instances, where we could assign no other reason than the unbelief and impenitency of sinners. In most, however, the causes were very evident to all who had the work of God at heart. Love of ease, money, pleasure, honor, among professors of religion, rather than an ardent and laborious desire for the conversion of perishing sinners. A self-indulgent and indolent spirit; a decrease or loss of holiness, humility, and dependence upon God, on the part of the offial members of the church,-local preachers, classleaders and prayer4eaders. And last, though not least, the absence of the revival spirit and zeal from the hearts of the ministers, who,;n some instances, ha-r preferred ease and books 437 27* RtEVIVAL MISCELLANIES. to soul-saving; - the splend( i of pulpit eloquence, which drew the admiration of the wicked, rather than the plain, pointed ser. mon, and tle direct aim at the consciences of the ungodly; — the neglect of visiting from house to house, and vigorous efforts in the prayer-meeting, after preaching, for the conversion of penitents; -all of which are absolutely necessary to the comnaencement and continuation of a revival. Some societies owe such painful pauses to laxity of discipline,- allowing backsliders and hypocrites to remain in church fellowship,- winking, at the neglect of class-meetings, and other means of grace. "The wealthy are necessary to us;numbers are creditable to us. If we expel Mr. * * *, and Mrs. * * *, and * * *, they will leave our congregation, and attend the preaching of a minister of another denomination." Thus the Spirit of God is grieved, and no revival is obtained; while other branches of the same church are favored again and again with gracious outpourings of the Holy Spirit. "In case of the long absence of a revival, when the fault has not been in the church, or when she has repented, and is everything God would have her be, in order to a revival, what do you suppose is the prevalent state of feeling among the members?" I cannot give you a better answer than the following extract from a letter, written by one of oir ministers, for the revival department of the New York Christian Advocate and Journal, previous to my leaving America for Europe: "We are obediently waiting, anxiously looking, fervently praying, confidently hoping, and every day living, for a revival of the work of God in our charge." Nor is it likely they remained long in suck. a state of preparation, without an ingathering of converted souls to their ranks. Tzke the following account of another revival: "The friends of the ledeemer will everywhere rejoice, that Lexington has been visited by the Lord in mercy, -so lately the scene of judgmnent sickness, death. Still, of thousands, it may be well said -- Mercies and juigmenl+s have alike been slighted.' 438 MINISTERIAL CONFLICTS. "Comnnenceme. t. Christians began to mourn over their cold ress, and the lost condition of others. They wept together 'confessed their sins one to another,' and resolved to' work fo, God.' "Means used. Those who loved Christ prayed all the timie, labored all the t me; and all the timefelt that, unless the Spirit were poured out upon saint and sinner, not one soul would be converted. They offered constant, special, earnest, agonizing, united prayer. While they prayed, they labored, conversed with their friends, persuaded them to come to the house of God, and in several instances prayed with them hour after hour, until they gave themselves to the Saviour. Frequently they prayed till midnight; -and, after all, they sung and prayed, and felt, 'Lord, revive us! - all outr help must come from thee.' "Preaching. In doctrine, plain; in illustration, powerful. "Arguments. The shortness of time; the certainty of death; the danger of delay; and, above all, the goodness of God, and th,e love of the Saviour. "Results. God has been glorified, the church enlarged, and lying sinners persuaded to set out for heaven. To the two Presbyterian churches in Lexington, about one hundred and fifty have been added. To the Methodist church, about one hundred and thirty have been added. "Prospects. Everything around says to the Christian,'Work on'-and the Christian sings, 'Fight on, my soul! till death Shall bring thee to thy God.' " Can these prospects be blighted? Yes. How? If Christians' come down from the work,' by ceasing to pray, ceasing to labor, ceasing to feel for perishing sinners; ceasing to hold up their ministers' hands; finding fault with preachers; harboring unkind feelings; talking about one another. If these things be done, the Spirit.vill be grieved, the work will decline, and those who were just or.'he verge of heaven, - almost persuaded to be Christians, - will go down to death;-and, of some who pro 439 REVIVAL MISCELLANIES. fessed to 1)ve the Saviour, it may be said, at the last day,' Ye went not in yourselves, neither suffered them who were entering to go in; depart from me, unfaithful servants.' That we may not thus a t, we earnestly request every friend of Jesus Christ who reads this to pray for Lexington." I have read of a country, situated near the Pole, where the night endures many months together. When the inhabitants expect the sun, they ascend a very high mountain, and from its top wait his appearing, striving who shall first see the orb of day. No sooner do they see him ascend the horizon, than they embrace each other, exclaiming, Ecce, sol apparet! "Behold. the sun appeareth!" Showv me a church standing thus together upon the mountain-top of faith and holiness, waiting for and expecting a revival every hour, and laboring for it, like the above churches in Lexington, and I will dare to say they shall soon cry, Ecce, sol apparet! Behold the Sun of Righteousness appears, with healing on his wings! To the other points I can only refer briefly. It certainly is difficult to account for the movements of some men, -in many respects good men,- unless we attribute their conduct to strong temptation. I should think the influence from heaven was so powerful, and the scenes so remarkable and striking, at the time in question, that any mind, unless fearfully warped by some bad and powverful prejudices, would have been compelled to acknowledge "the finger of God." There was a revival going on in a certain city. Much was said for and against it. The agitation spread far and wide. A cle(rgyman of the Established Church came to hear and see for himself. He spent several hours as a serious spectator, and before departing, candidly remarked, " This is the work of God; I see anli very plainly feel it is. There must be something of this in every person, in passing from death to life, either in public or in private." It depends a great deal, in many instances, whether te,e revival has begun, and is carried forward, under some men's ministry, as to whether they will unite with it, or ccuntenance the movement. If they are not acknowledged the first mrovers and main-spr;ngs ill the revival, they will have 440 MINISTER AL CONFLICTS. noithing to do with it. Thank God, I charitably hope such cases are not numerous I have met with but few such,-in my revival efforts; -I mean among the ministry; -and even in other denominations, I have met with many honorable exceptions. How refreshing is the following instance! During a great revival of religion in the north of Ireland, many years ago, in the early days of Methodism, a prelate of the Established Church said to one of the vigorous instruments of the revival, "It would break my heart if that successful ministry in the north were nterrupted and marred. They think to cause me to stretch out my hand against you, but all the world shall never move me to do so." These present noble exceptions to a habit that is too prevalent amongff a class of men who should be the last to oppose a work of God. As to the case in hand, I cannot determine; God is judge; and he standeth at the door. If it be as some suppose, it is a hateful disposition. "Aulus Gellius used to wonder," says a writer, "how two such elegant and magnanimous philosophers as Plato and Xenophon could ever descend to the meanness of depreciating and envying each other's talents and success. What would he have said, had he been witness to the low competitions, the dirty jealousies, the narrow self-seekings, and the envious treachery, visible inii the spirit and conduct of some who paIs for Christian ministers?" Apply as you mnay think proper Let none of these things move thee, my brother. Be courageolis, and "play the man." A revival conflict shows the living minister. "A dead fish," said a good man, "will swim with tlhe stream; but a live one, if it chooses, can swim against it." Ay I it can leap against and surmount a cataract! -only let youi eye be single. Beware of imitating the ancient "would-be orator," who extolled eloquence to the skies, that he might be lifted up thither with her, expecting to be thought eloquent by extolling eloquence. Be what you seem. Enter not into revivals merely that certain parties may consider you a reviv alist; but in deed and in truth, for the glory of God, and the good of souls that he has redeemed with his own blood. Reviv alists are now popular in England; and preachers who have 441 REVIVAL MISCELLANIES. not that character are at a significant discount. I believ e this feeling will increase more and more. Mlay God grant it! But let not us, in the mean time, desire this kind of heavenly sunshine, merely that we may be seen as motes floating in its lustre. Make full proof of your ministry, and I care not whether your principles compel y)u, or you drive your principles, if so be they are pushed to the uttermost in the conversion of sinners. Your difficulties are great; but I say again, -Be of good courage; falter not; aim at the hearts of sinners, and "turn the battle to the gate." Remember the advice of the honest heathen: Noli virtute relicta invidiam pacare. "Let us not leave off doing what is fit, to appease the envy of such as would have no such thing done." I remember a position in which I was placed, seven or eight years ago, when I was advised to shut the chapel doors, and make no special efforts for a revival, while a certain great man was in town; and this was the argument: "You may expect to preach to empty pews." There were other servants of God, however,- a good man and his wife,- who gave me a contrary advice; I took it, and God gave me the people. I was reading, the other day, of one Antigonus, who was on the point of engaging in a sea-fight with Ptolemy's armada, when the pilot cried out, " How many are they more than we I" The courageous king relied, "It is true, if you count their numbers; but for how many do you valle me?" You have God on your side; with him you are safe, though all hell and the world were leagued against you. 442 RECOMMEND -TIONS. REVIVAL MISCELLANIES. -Altogether, this is a remarkable volume. Full of its author's peculiarities of style and composition, varied in subjects, rich in expression, striking in illustration, vigorous in thought, forcible in manner, stirring in zeal, and glowing with a high and holy spirituality, it will make its mark on the heart of the reader, augment his anxiety to know more of God as he works out the good pleasure of his goodness in the depths of the soul, and elevate him by its own earnestness to a richer and profounder knowledge of the grace that is in Christ Jesus. The title-page of the volume does not "hold a promise to the ear, to break it to the hope." It is a true and faithful index of the book as to its subject, as reliable as the hands of a well-regulated time-piece; and as well furnished with the appliances of moral quickening and godly edifying as any volume of its size to be found. We are quite sure that the volume deserves, and will receive, an extensi, e circulation. - Richmond Christian Advocate. REVIVAL MIISCELLANIES. -This book is quite miscellaneous in its character, but full of the strong and original traits of the author, who is one of the most remarkable men of our times. All who have read the preceding volume will be interested in this as much, if not more. It will do good.-Herald and Journal. REVIVAL MISCEl,LANIES is the title of a remarkably successful book, the publishers having sold over eighteen hundred copies in fifteen days after its publication! It is a book for the times; full of burning thoughts, and admirably calculated to guide earnest and inquiring minds into the attainment of "the faith of assurance," and into such paths of extraordinary usefulness as were trodden by a Page, a Martyn, a Wesley, or a Payson. - New Bedford Standard. THE sermons of Mr. Caughey were preached during the great revivals he witnessed in England. They were taken down by stenographers and committed to the press, and had a very extensive sale. They contain many passages of great beauty, force, and power; rich in illustration, direct, and earnest. His thoughts on revivals, holiness, &c., in the second part, are deeply interesting, and cannot be read without moving the heart. We believe the book is calculated to do immense good.- WVriter in the Western Christian Advocate. A BooN TO THE CuIiRCr. - Of the many new books which, for a long time past, have been brought before the notice of the public, there is not one we have read with so much interest or profit as the "Revival Miscellanies." Part I. contains eleven of those "Revival Sermons," which, under God, have been instrumental in the awakening and conversion of hundreds, if not thousands, of souls. Part II. is exceedingly miscellaneous, and contains some of the best thoughts we ever met with on matters and subjects of vital importance to the interests of religion and the salvation of the world. Thoughts and style are Mr. Caughey's own. No plagiarism here. Everything here bears the manifest impress of Mr. C.'s bold, original, unique and fruitful mind. We have read it, much to our spiritual profit. The happiest hours of last Sabbath were spent in its soul-thrilling and spirit-stirring pages. We verily believe it has aroused us to deeds of more daring valor against sin and hell. Now, we want every minister of the M. E. Church to get a good supply of this work. Let him scatter it amongst his people, accompanied with the advice that they read it with much prayer, that the holy unction which it breathes may descend unto their own soul. This being done, our church will become the theatre of such agonizing and prevailing prayer, - combined, earnest and successful effort,- saving and converting power, as hath Lot been witnessed since the day of the Pentecostal rain. If ever we did meet with a book we wished to see RECOMMENDATIONS. put in the hands of all our people, it is the one now before us. It ought to have a more extended circulation than even "Methodism in Earnest," for really it appears to be more earnest even than that. Now for a general rally. All hands to work. Let us scatter this book like the leaves of autumn. - From a correspondent of the Herald and Journal. THESE are extraordinary compositions, well adapted to awaken the slumbering, and alarm the careless. They are pointed, imaginative, impressive, and powerfully exciting.- Wesleyan Association Magazine, London. I HAVE read with much pleasure, and I trust with greater profit, the late work of Brother Caughey's. It is, in my opinion, a complete armory of weapons for a Christian minister in his warfare with unbelief. I have not only read it with profit myself, but have loaned it to some half-dozen friends; and they all concur with me in saying it is a book eminently adapted to remove doubts and to encourage hope. They pronounce it deserving of a wide and lasting circulation. My prayer is that God will reward you for this and other labors of love. - Rev. Robert Allyn. Mr. Allyn is the popular and successful principal of the Providence Conference Seminary. IT is an excellent book, full of interest, and must do good. Mr. C. is a bold and vigorous writer, and expresses his thoughts so as to be understood and felt. His sermons are full of thought and spirit, and cannot be read without deep feeling. His illustrations are striking and powerful. We trust the work will have a wide circulation. - Fall River Monitor. IT is admirably calculated, in my opinion, to promote the spirit of revivals and holiness, wherever it is circulated and read.- Rev. Frederick Upham. IT is one of the most stirring and interesting books we have read for a long time. We see not how any Christian can read it without resolving to be more holy, and to labor more zealously for the salvation of souls.- From a member of the Providence Conference. THE first edition of Mr. Caughey's Revival Miscellanies, of eleven hundred copies, was sold, we learn, in less than one week. The demand for them is almost unprecedented. Multitudes are anxious to read the sermons of this distinguished revivalist. The sermons are reported sermons; but they are more valuable on this account, for they give us as fair a view of the character of Mr. Caughey's pulpit efforts as can be seen on paper. The second part of the book contains various extracts from Mr. C.'s writings, on a great variety of subjects, which are exceedingly valuable. The book will have an extensive circulation, and will do good.- Writer in the New Orleans Christian Advocate. THE religious public, we presume, are interested to know the peculiar forte of Mr. Caughey. This book may, in a measure, tend to settle the question. The tone of voice and a peculiar aptitude of illustration constitute, in many instances, the great cause of success with public speakers. How far these qualities attach to Mr. Caughey we cannot tell, having never had the pleasure of hearing him in private or otherwise. The Revival Miscellanies will doubtless, like Methodism in Earnest, have a great sale. - Western Christian Advocate. Sold by Mr. JAMES P. MAGEE, 15 Washington-street, Boston; by LANE & SCorTT, New York; Rev. JOHN EARLY, Richmond, Virginia; SWORMSTEAD & POWER, Cincinnati, Ohio; Rev. J. L. READ, Pittsburg, Pennsylvania; Rev EDWARD STEVENSON, Louisville, Kentucky; Mr. J. W. STORY, Charleston, South Carolina, and C. P. BnAGDON-, Auburn, New York. O For special agencies address REV. R. W. ALLEN, FALL RIVER, MAss. O The retail price of REVIVAL MISCELLANIES is one dollar. It is got up in the best Boston style. PRESIDING ELDERS who wish to supply their districts, and others who purchase largely, will be allowed a very liberal discount, by address ing R. W. Allen.