likely, in many cases, to be secured by a succession of several public religious services. But while I am free to express my conviction that such a meeting may be has been, an important means of good, I think it cannot be questioned that the benefit to result from it must depend greatly on the circumstances in which it is introduced, and the manner in which it is conducted. Let it be regarded as an extraordinary measure, not frequently to be repeated; let it be held when the minds of a congregation are waking up to God's truth; and let it be conducted with solemnity and decorum becoming the exercises of the sanctuary on the sabbath; and I doubt not it may be rendered truly and even greatly subservient to a revival of religion. But on the other hand, let it be regarded as a common measure often to be repeated; let it be held without any reference to the peculiar circumstances of a congregation, and es pecially let it be conducted with an irreverent disregard to the order of religious worship, or in a spirit of forwardness, or censoriousness, or fanaticism; and then it becomes a measure which the adversary wields with powerful effect against the purity of revivals and the interests of the church. pp. 135, 136.

The exercise for awakened sinners which he recommends is thus described.

It is generally admitted, I believe, by those who are friendly to revivals, that there should be some occasions on which persons of this class should be distinctly addressed; and which, by bringing them together as inquiring souls, may serve in a measure to get them over their indecision, and commit them to a course of successful striving to enter in at the straight gate; though special care should be taken that this act of commitment is not perverted to yield aliment to a self-righteous spirit. What the precise character of this exercise should be, you are aware, is a point in relation to which there is a diversity of opinion. I confess the result of my own reflection and observation on this subject, has been a conviction that no better course could be adopted, than that with which you as a congregation, are already familiar. At the close of a public

service in which God's truth has been exhibited and enforced, let those who have been impressed by it, and who wish to have their impressions deepened, and to be instructed in reference to their duty and salvation, be requested to remain after the rest of the assembly have retired. And then let the minister, or some other competent person, address them earnestly and affectionately in reference to their peculiar condition; connecting with the address one or more prayers; and afterwards, so far as circumstances may admit, or accasion require, let them be met in a more private way and let the particular state of each mind be ascertained; and let each receive appropriate counsel and instruction. pp. 46, 47.

Concerning the means of promoting revivals, many of the correspondents of Dr. Sprague have made free communications. In most respects they use one language. A few of them, indeed, speak with qualified approbation of protracted meetings; yet in the conduct of revivals, there can be no doubt, that they all preach

the same gospel and adopt essentially the same modes of procedure. Stated seasons for fasting and prayer are strongly recommended by some; and especially in a letter from Dr. Payson to a friend, communicated by a correspondent, and now published for the first time.

I have been connected with this society about thirteen years. We have had no general revival, but there has been some religious attention during the whole period of my ministry. The smallest number which has been added to the church in any one year, is eighteen; the largest, eighty-four; annual average, about forty. I established inquiring (or, as they are called in the Narrative, anxious) meetings soon after I came here, and have continued them without interruption, (except on account of ill health for a few weeks,) unto the present time. We conduct them precisely as they are conducted with you, and have found them exceedingly useful. The number of inquirers has often been small, but we have always had some, and the number has increased or diminished, as the church has been more or less engaged in prayer. We have found no means so much blessed to keep religion alive in the church as fasting and prayer. Ever since my settlement, the church has set apart one day quarterly for this purpose. On these occasions, our first great object is to obtain just views of our sins. With this view, the several beings with whom we are connected are mentioned; the duties we owe to each are pointed out, and the inquiry, "how far have you performed these duties during the last three months," is pressed upon the consciences of all present. Every other means which we can devise to set our sins fully before us, and to excite deep repentance is also employed. Then, as the Jewish high priest was directed to lay his hand on the head of the scape goat, and confess over it all the iniquities of the children of Israel, so we attempt, in the exercise of faith, to bring all our sins to Christ, and confess them as at the foot of the cross, pleading that pardon may be granted and sealed to us afresh for his sake. We then proceed to a solemn renewal of our covenant with God, after which, in a number of prayers, we plead for all the blessings of the covenant. Days thus spent have been exceedingly profitable. App. pp. 78, 79.

The sixth Lecture is on the treatment due to awakend sinnners; in the introduction of which, the author has the following pertinent and serious thoughts.

Now you will readily perceive that it is a most responsible office to counsel and direct an individual in these interesting circumstances. The mind is in a state to be most easily influenced; and influenced on a subject that involves all the interests of eternity: there is a sort of balancing the soul between religion and the world, between heaven and hell; and no one can be certain that the weight of a single remark may not turn the scale one way or the other. Of what vast importance is it that all the suggestions and counsels that are offered at such a time should be scriptural-seasonable-the very instructions of the Holy Ghost.

But if it be a responsible office for an individual to direct a single in

quiring sinner, what shall be said of the responsibility of the church during a revival of religion; in which there are many, on every side, pressing the inquiry, what they shall do to be saved? And how important is it that members of the church should be so enlightened as to be safe guides on this momentous subject; that thus they may never put in still greater jeopardy the interests of those whom they attempt to direct. A large part of the conduct of a revival consists in COUNSELING the AWAKENED; and on the manner in which this duty is performed, as much as any thing, depend both the character of the work and its results. pp. 154, 155.

Dr. S. directs in general to admonish the awakened sinner, that the duty of devoting himself to God, by a compliance with the terms of the Gospel, is, of immutable obligation; and that he is guilty and is becoming more and more so, in the neglect of it; that the present is the best time for securing his salvation; and that he is in danger from various causes of losing his serious impressions. Then, again, put him on his guard against seeking his salvation in a spirit of self-righteousness; counsel him, also, to beware of making comfort rather than duty an ultimate end; and caution him against seeking aid from too many advisers, especially when their religious views do not harmonize; and moreover, advise him to pass much of his time in his closet. Such is the general course of treatment here marked out by the author; but there is, as he remarks a great variety of cases which require more definite counsel and instruction. The sinner may say that he can do nothing to render his case better than it is; or, that he has made thorough trial of his powers and has accomplished nothing; or that many of his friends, who were awakened at the same time with himself, have apparently given themselves to the Savior and are rejoicing in hope, and that hence he has no reason to believe that there is any mercy for him. Or he may alledge as another ground of discouragement, the doctrine of election; or may complain of insensibility and desire more pungent convictions; or may incline to despair with an impression that his sins have been so aggravated that mercy cannot be extended to him; or he may be impressed with the idea that he has had no conviction of sin, and that all which he supposed to be conviction was delusion; or lastly he may be gradually falling under the power of a settled melancholy. The directions suggested by Dr. S. with reference to these various cases, appear to us, in general, to be scriptural and judicious. We think, however, that the instructions given to an awakened sinner, should not be too numerous and should have great simplicity. We do not say, what the author remarks it would be an error to say, that they should be "limited to the simple direction to repent, believe, or submit to God;" if by this be On meant merely the use of these or any other similar terms. the contrary, the instruction should be various in adaptation to difVOL V.

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ferent individuals, as are the different errors of the mind and the evasive windings of the heart; but all should be directed to a single point, and that the very point in controversy between the sinner and his God. He must be made to understand what is the precise thing required of him; how it differs from every thing which he has hitherto done or endeavored to do; in what the necessary change consists; how reasonably it is required of him; and how absolutely his salvation turns upon it. He comes inquiring what he must do. That question must be answered, not by referring him to what must be done for him; nor how he may put himself into the best attitude, to be wrought upon by another; but by an explicit, intelligible and precise statement of the very thing which he himself must DO. That is the inquiry which is urged upon him by the Holy Ghost; and to divert his mind to another subject, even though it be to the official work of the Holy Ghost himself, is not to honor that glorious agent, but to counteract his most glorious work. The sinner is sufficiently inclined of himself to evade his own inquiry. The plea that he wants more pungent conviction; or that he has done all in his power; or that he fears his day of grace is gone; serves only to divert him from the inquiry what he must do, to an inquiry respecting what must be done for him-an inquiry in his case as fruitless as it is disquieting; and from which it is the proper business of his spiritual guide, by all means, to recall him, urging upon him, as a worker together with God, those essential obligations to which he must yield an unqualified submission, or must perish without hope. With these ideas, we understand the directions suggested by Dr. S. in general, to harmonize; yet there are a few things dropped in this Lecture, which we could have wished to see more guardedly stated. In illustration of the remark, that "those err who limit themselves to the simple direction to repent, believe, or submit to God," he says, " All will admit that it is the duty of a sinner to repent without delay. But he cannot repent until he knows what repentance is, and until he understands those great truths in view of which repentance is exercised. And to this end, if he is ignorant, he must be instructed out of God's word, either by reading the bible himself, or hearing its truth presented by others;-in other words, he must be put upon the use of the means of grace." But we ask, is any sinner, and more especially an awakened sinner, coming to his minister for advice, really so ignorant of those great truths in view of which repentance is exercised, that he cannot at that moment repent? If there is such a sinner, can it be shown to be his duty to repent without delay? If, as all will admit, this is his duty, will you persuade him to do it, by virtually telling him that he cannot do it, but must use the means of grace, that he may acquire the ability? This certainly is not Dr. S's meaning, for it is inconsistent with many things excellently said in this discourse.

There can be no real using of the means of grace, except at the indivisible moment of time, when renouncing his selfish feelings, the sinner contemplates divine truth as "the power of God unto salvation," and instantly obeys its dictates. Any thing short of this, is not a use, but an abuse of the means of grace.

The following passage also seems to us unguardedly expressed.

While you are giving to the awakened sinner these various directions, you can hardly repeat too often the caution that he should not mistake the design of the means which you are recommending. Let him understand clearly that the only end to be answered by them, so far as respects himself, is to bring him to the conviction that he is all pollution, and guilt, and unworthiness; and that he can do nothing toward his salvation but throw himself into the arms of sovereign mercy. When he is brought to this state of mind, means have done all that they can do for him as an impenitent sinner; and if instead of yielding himself up to God, he goes on still in the use of means, there is great reason to fear that they will prove the stumbling block over which he will fall into perdition. p. 166.

Does the sinner's "throwing himself into the arms of sovereign mercy," mean his cordial submission to God, according to the gospel? If this be the meaning, we ask, what more than this need the sinner do, to secure his salvation? and then with what consistency is it added; "when he is brought to this state of mind, means have done all that they can do for him, as an impenitent sinner." Does the phrase, then, mean, the commitment of himself to God, without faith or repentance, (i. e. with unholy motives and feelings,) that sovereign mercy may bring him to a cordial submission? We cannot impute such absurdity to a mind like that of Dr. Sprague. Yet he does say, that the only end to be answered by the sinner's use of means is his "conviction of pollution, guilt, and unworthiness." ." This indeed is the direct end of the law. Yet we should hesitate to say, that it is the only end, even of "the ministration of condemnation." But the proper and only end of the gospel, so far as respects the sinner's use of it, is that he "believe that Jesus is the Christ, and believing, have life through his name." It is given as a means of regeneration, and not merely of conviction. And if instead of his regarding the former as its only end, he is made to understand that "conviction" is its sole object, the consequence, as appears to us, must be, that "instead of yielding himself up to God, he goes on still in the use of means," or else aban"makes dons them as of no worth to him: and so, in either case, them a stumbling block over which he falls into perdition."

There is a third passage which we wish had been more cautiously worded, in part of the reply to be given to the sinner who pleads, "that though he is aware that his case is as bad as you represent it,