influence, than as contributing to produce that influence. And yet who can doubt that when the minds of Christians are not permitted to ask, with the world's anxiety of spirit, what shall we eat, and wherewithal shall we be clothed,-they are less encumbered, and more disposed to ask, Lord, what wilt thou have us to do? Much attention to ornament of dress, fashionable style of living, ostentatious entertainments, &c. is nearly as injurious to the growth and activity of grace, as the more censured indulgence in the world's amusements and vain show; while in the former, as in the latter mode, there is ample scope for the exercise of vain and selfish feelings; for the perversion of entrusted talents, whether mind, influence, time, or wealth; and, generally, for great alienation of affection and devotion from God. Most wisely, therefore, do all serious Christians in the U. S. regard conformity to the world as an obstacle, which must be removed before the divine blessing can be enjoyed.

men,

2. But not only have obstacles been removed, Christians of all classes have been urged to greater faithfulness in performing their respective duties. Ministers of the Gospel have been excited to proclaim the simple truth, avoiding unprofitable and curious inquiries, and dwelling on the essential points, such as immediate repentance and faith, in view of deep depravity and moral ruin, in their addresses to the unconverted; and progressive sanctification and Christian duty in praying and living for the conversion of in their appeals to the communicating members of the church. It is deemed of great importance that the truth should be presented in as plain and pointed a manner as possible, by direct application to the conscience. Besides, the minister's duty is deemed but half performed when he comes out of the pulpit. He must himself exemplify his doctrine; and must also visit from house to house, as did the Apostle Paul, earnestly striving to impress that application of the truth in personal conversation, which sinners, thinking themselves almost irresponsible in the midst of a multitude, are so indisposed to make. The example of Payson, which either is, or should be, well known among your clerical readers, may be referred to as expressing no more than the sentiments entertained by many, perhaps most, American clergymen of pastoral labor and fidelity.

Private or lay members of the churches, also, are taught that they have a most important agency in advancing the common cause, by their example, by conversation, by teaching Sabbath school and Bible classes, by distributing tracts and the sacred Scriptures, by their influence and their property, and especially by prayer. Lay members are found whose great and sole object is to promote the cause of Christ; some there are, and among them men of extensive business, and high in station, who appropriate

the entire avails of their income, (after deducting a suitable support,) to aid in extending the influence of the Gospel. And all are taught to estimate their piety, in part, by their zeal and pure desire to see the name of the Saviour honored in the salvation of sinners. Perhaps it is needful to say to prevent mistake, that while the attention of lay Christians is thus directed to promote the Redeemer's cause, their own progress in the Divine life is not overlooked; rather their experience of grace in their own souls is the principle addressed to awaken and call forth their benevolence towards others.

It is also proper to say, that all classes of lay Christians are urged to be faithful in some or all of these modes, according "to their several ability." More than one Sabbath school can be referred to where the judge, the member of congress, or the governor of a state, may be found every Sabbath morning taking his seat beside a class of boys, and directing to their spiritual improvement the energies of that mind which has been applauded in the eloquence of the legislative hall, or in the legal acumen of the bench-while in the same school may be found others unknown to fame, but precious to the Saviour, engaged in the same pleasing employment. The same union may be witnessed in Bible classes and prayer-meetings. Indeed, why should not all be employed in the Saviour's cause? If honor be the criterion, what can be more ennobling than to engage in the same work which He, who sits on the everlasting throne, spent a life on earth to accomplish? If usefulness be the test, how can one man confer greater blessings on another than to aid him in securing the safety and blessedness of the immortal soul? Why should not all possess the Saviour's spirit, imitate the example of the primitive Christians, and render full obedience to the authority of God? It is believed that these considerations, not to advert to others, not only authorise and justify, but demand the utmost efforts of the entire church in advancing the work of redemption in this fallen world.

3. There is a disposition to honor the Holy Ghost. Doubtless, it is the peculiar office of the Holy Spirit to convince of sin, to renew the heart, and so to apply Divine truth, in general, as to complete no less than to commence, the work of grace in the soul of man. The present has well been characterised as the age of the Spirit's dispensation; its first days were marked with a powerful display of his influences in the conversion of thousands; and the promise of God is, that these influences shall be poured on all flesh. (Joel ii. 28; Acts ii. 17.) In no portion of the visible church, it is believed, is the agency of the blessed Spirit more distinctly recognized, and his aid more earnestly implored, than in the U. S. His influences are invoked in the beginning, progress, and close of every effort to serve the Saviour. Special seasons are observed by many to unite in supplicating his presence, and with the

same design social prayer-meetings are often and generally held, as in primitive times. Acts i. 13, 14; ii. 1; xii. 12. While the ambassador of God is declaring his message to the congregation, the pious are continually offering up their petitions, that every truth may be applied to the conscience. In a word, all classes of Christians are taught to feel that every thing depends on the blessing of the Holy Spirit; and also that it is by their prayers that his blessing is to be secured. Thus they are preserved from the extremes, equally dangerous, of attempting to save the souls of sinners in their own unaided strength, and of supinely sitting still among the dying and the dead. Revivals of Religion" are regarded both as the evidence and the fruit of the Holy Spirit's presence; they are considered the greatest blessing which the Head of the Church can bestow, and that measure of the Spirit's influence which alone can produce true revivals is sought with all earnestness by prayer and fasting. Christians there believe that unless the work of conversion go forward in the world with far greater power than in the years that are past, it will be long, very long, before the Scripture declarations are fulfilled, and before the Saviour will be satisfied, when he has seen the travail of his soul. They believe also that the promises of the divine word to impart the Holy Spirit, by which this mighty work of salvation is to be efficiently performed, are most free and full. Luke xi. 9, 13; Mark xvi. 7, 15; Joel ii. 28, &c. And they believe farther, that if these promises are not fulfilled to themselves, they deserve the blame; their unbelief alone will prevent in all ordinary cases the Saviour from doing many mighty works amongst them by his Spirit. Hence it is not a mere matter of preference with them, to seek the influences of the Holy Spirit; it is regarded as a most imperative duty, involving the most important of all interests, even those interests which are connected with the souls of their fellow creatures, and which in their importance are high as heaven, deeper than the grave, and lasting as eternity. In consequence, there is an earnestness and depth of solicitude, often, in their prayers, of which persons, who have never been themselves present, can scarcely form any adequate conception, and which is as far removed from all "new measures," "fanaticism," "enthusiasm," &c. as would be the prayers of a father pleading for the life of an only son condemned to death, when he felt that perhaps his prayer would be heard, and his beloved child spared.

This point deserves the greater regard, because, it is fully believed, the secret of the church's power, not merely in the U. S. but throughout the world, consists in obtaining by prayer the influences of the Holy Spirit to accompany the truth, in whatever way that truth may be made known. Nor is it deemed too much to say, that if the entire church would arise and offer the prayer of faith, continuing therein with one accord, we should very

soon witness pentecostal seasons throughout both the Christian and the heathen world. What cause can be assigned for the partial success which has hitherto attended the efforts made to extend the Gospel, which does not free the throne of grace from impeachment, and the character of God from reproach, who " is not willing that any should perish, but that all should come to repentance," while it, at the same time, condemns the unbelief and apathy of Christians, and the desperate wickedness of sinners? Who thinks of circumscribing the mercy of God in redemption? Who thinks of setting a limit to the power of the Holy Ghost in the conversion of souls? Who can doubt that God will be as faithful to his promises, as his promises are large and free?

There are two remarks with which I would close this, perhaps, already too-extended paper. The first will be apparent from the most cursory perusal of the preceding remarks, that in the causes which have produced such great effects among many of the American churches, there is nothing peculiarly American. There has been no principle at work which has not been operative, more or less, in every age and every clime, when the church was in a flourishing state. No means need be employed, but what might and should be employed in every Christian church, whether that church worships under the shade of an American forest, or in the city of Calcutta. This remark is obvious as an inference; it need only be added, to confirm the premises from which it is drawn, and to nullify sundry opinions, based on measures which good though perhaps injudicious men have preferred, that the foregoing representations accord with the views expressed in Dr. Sprague's book, particularly in the valuable appendix. Were the writer attempting to obtain a flourishing state of religion in any particular congregation, "a Revival of Religion," he should use no other means than what have been mentioned or implied, fully believing that no others need be, and knowing that in many instances no others have been, employed.

The second remark cannot be fully presented. It is, that the good effects attending such a state of religious influence, as is now enjoyed by many churches in the U. S. should induce all Christians earnestly to seek the same experience of divine grace. Within a few years there have been large additions to the churches of all evangelical denominations in that country; the Holy Bible has been placed in every dwelling throughout the land where the inmates were willing to receive it; many hundred Sabbath schools with appropriate libraries have been formed; to the feeble and destitute congregations in the south and west, not less than 1000 ministers of the Gospel have been sent, who receive more or less support from the older and abler churches, while many have gone to spend their days in proclaiming "Christ and him crucified," as the only way of salvation to the dying heathen; and many more

are preparing to follow them as they follow Christ, more than 100 having come to that conclusion about a year ago, who are, (at least the greater part,) within a year or two of the termination of their preparatory studies-which in their case are precisely the same as are requisite amongst their brethren who feel it to be their duty to remain at home. These are general facts.

Examples of a more individual character might easily be addued. In a congregation where about 600 or 700 persons usually worshipped, probably 200 were professedly pious. The congregation was composed of families residing in a neighbourhood of a few miles in extent, and their place of worship was situated in a small village of 30 or 40 families. Great external morality characterised the congregation, and there was much respect shown to the means of grace. The people were chiefly farmers, possessing the ground they cultivated, respectable in their circumstances, all well informed on ordinary subjects, having enjoyed the benefits of the usual English education, and being much better acquainted with the subject of religion than many persons of larger pretensions. There was, however, no very earnest attention to the means of grace, perhaps not much greater seriousness than is commonly apparent in the congregations of this city. In the little village the inhabitants were quite different in their character, many of them being of intemperate habits, and family worship being observed in only one family. Thus matters stood six years ago.

The pastor of the church began to feel that his labors were not sufficiently blessed, as the additions to the number of communicants were few, and not many were inquiring what they must do to be saved. His reflections led to prayer, and prayer to increased faithfulness in duty. One day an aged elder of the church happened to discover him alone in the woods, with his Bible, and weeping. He learned the cause, soon mounted his horse, and went home to his closet. But not to be tedious-a spirit of prayer (not of conversation merely) was gradually diffused among the members of the church; and increasing seriousness in the use of the means of grace, and tenderness of conscience, were apparent ; often many persons might be seen in tears during the Sabbath services; the pastor felt that the Holy Spirit was with him, and he labored, using the very same means as before, "in season and out of season," declaring the truth with all earnestness, plainness, and affection, and soon his soul was rejoiced to see many of his beloved people coming to him for spiritual counsel. They were in the enjoyment of a Revival; and what were its fruits? Upwards of 200 souls gave pleasing evidence of having passed from death to life; in the poor little village every family was reformed, and the family altar reared in every house but one; the daily walk of professing Christians was more serious, consistent, humble, and holy; the death-bed scenes of those who died were more full of