absence of all proof or illustration. Some of the brethren present may not, perhaps, concur in the statements now to be submitted. In that case they will have an opportunity presently of expressing their dissent. In the mean time I give my own impressions. They may be taken for what they are worth.

I. One of the saddest and most unmistakable indications is, in my judgment, the numerous instances of ministerial failure which have recently occurred. These, I am sorry to believe, are far more numerous than most persons suppose. Our own district is not large; yet, small as it is, we have had, within the last ten years, more ministerial failures than I care to enumerate. I do not mean to affirm that these failures have, in all cases, been the fault of the ministers themselves; but, beyond question, they have been so in the great majority. Sometimes they have been the effect of gross sin-sometimes of culpable imprudence-at other times of extreme indolence and self-indulgence-and, in some few cases, the result either of feebleness of mind, or of causes beyond the control of the individual. This is a mournful fact, and has ever appeared to me one of the most alarming features of the times. It awakens uneasy suspicions as to the state of the ministry. It suggests the inquiry, whether, from one cause or other, many unconverted men do not find their way into this sacred employment; and whether to the unsound state of the ministry, much of our weakness may not be attributable.

II. Another indication is the general want of success attendant on the preaching of the Gospel. The conversions are few, and often of an indistinct and doubtful character. There is a singular absence of those precise and stronglymarked spiritual exercises which usually accompany an efficient manifestation of the truth. To what extent this want of success prevails, can only be ascertained by accurate statistical information. So far as I have become acquainted with facts, my impression is, that almost everywhere a steady decrease in the number of conversions, for some years past, is discoverable. We have assuredly nothing remarkable to boast of amongst ourselves. We cannot be said to have made any particular progress for some time back, although amidst an increasing population.

III. There are several particulars affecting the members of our Churches,

which reveal a state of religion far from desirable.

1. One of the chief of these is the prevalence of a worldly spirit. It is undeniable that a tendency to rash speculation-an avidity to be rich-characterizes, to a large extent, the population of this town; and there seems no reason to doubt that it has to some extent influenced, most injuriously, our Churches. The disposition to imitate this adventurous and scarcely honest spirit has infected not a few professing Christians, and has involved them in difficulties neither creditable to themselves nor beneficial to their highest interests. The effects of this course have been painfully felt. Many persons too, either members of our Churches, or accustomed to attend the Congregational ministry when they come to this town, bid adieu to all further connexion with us. They seem to be influenced by the determination that their religion shall not be an obstacle to their worldly success. They either quietly lay aside all respect for religion, or go to church, where they can make an easy profession, in no way detrimental to their temporal advancement. There are scores of Church members, within my knowledge, who have thus acted, and some hundreds of attendants formerly on Congregational worship. All this serves to show that there is some wasting influence at work on the piety of some, and the religious habits of others.

2. Another particular awakening apprehension is the fondness for what is called light reading, and the disposition to adopt loose and speculative notions of religion in so many quarters. The young members of our Churches are, there is reason to fear, largely exposed to this danger. This is a reading age; the press teems with works abounding in error, both speculative and practical. Earnest appeals are made to the love of independency in the young, and they are easily prevailed upon to listen to the voice of the charmer. It has been my lot to know several promising young men who have been all but ruined from this cause; and it is impossible to institute inquiries without coming in contact with sad proofs of the injurious tendency of this form of evil on spiritual religion.

3. I may further notice the loose habits which many of our congregations are acquiring. An increasing number begin to content themselves with an attendance only once a day at worshiptheir residence is often needlessly fixed

at a distance incompatible with their religious duties-there is a neglect of the prayer-meeting-a disinclination to take any interest in measures calculated to promote the prosperity of the Church, and a variety of indications of a similar kind.

These strike me as undeniable matters; and if so, they afford evidence of a state of things deserving our serious attention. Should you feel with me in regard to them, you will be prepared to acknowledge that we need revival. Well, then, how is it to be obtained? What means should we employ to secure it? In reply, the following suggestions occur to my mind:

1. The first step to be taken lies with the pastors of our Churches. Let us look to our ministry. Let us earnestly endeavour to manage it so that it may directly contribute to the result for which it has been appointed. What seems preeminently required may be soon stated.

A plain, faithful, discriminating, and affectionate exhibition of the Gospel is indispensable. Its authoritative announcement just as God has given it to us, in direct manifestation to the consciences of men, is our grand duty. There must be no uncertain sound; there must be no ambiguity that conceals the truth from men; no disquisitions which may practically divert their attention away from it; and no hesitation to convey the impression that we ourselves are in doubt of it. A free salvation through Christ-his blood and righteousness as the exclusive ground of a sinner's acceptance-regeneration by the Holy Spirit, and the other cardinal doctrines of the New Testament, must be held forth in their scriptural simplicity as the instruments of ministerial power. They are the rod of the Redeemer's strength, and apart from them success is impossible.

Associated with these doctrines, and imbued with their spirit, there ought to be a pungent and faithful enforcement of practical duty on professed Christians especially. Sins of the tongue, of the temper, of the life-compliances with practices in trade not strictly upright worldly conformity, and things of a like nature, to which Christians are exposed, should be affectionately dealt with. A twofold benefit will attend such a course. It will at once quicken conscience, deepen a sense of sin, promote humility, and at the same time may be removing the chief obstructions to the operation of the Spirit of God.

While earnest prayer for the Divine blessing should, of course, accompany the employment of these means, very much depends on the spirit in which that prayer is offered. It should not only be earnest, but believing and expecting prayer. We should remember that when our success has been small, our mind silently accommodates itself to our circumstances; our desires and expectations are restricted; a state of practical unbelief is formed; we proceed to our work with little hope of success; we aim at it doubtfully and feebly. Our prayers are weak, being the expression of this defective state of mind. When such is our condition, is it reasonable to anticipate success? Our views must be changed. We must bring our mind to a fair consideration of the largeness of the Divine promises-of the Divine faithfulness in fulfilling them-of the infinite willingness and ability of Christ-and our mind and heart must harmonize with these views. We must aim at success; we must labour and pray for it; we must confidently expect it. Instead of conforming our apprehensions to our own feebleness, we must conform them to the power of God, whose servants we are, and in whose strength we can do all things. A ministry thus managed in single and simple devotedness to God, by which the truth is fitly and seasonably spoken, will be rendered, through the Divine blessing, effectual to saving ends.

As

2. I have a strong conviction, in the next place, that the duties of private devotion require special attention. a general truth, all genuine revival must begin in the closet. The exciting cause may, indeed, be met with elsewhere, but it is in retirement alone that the impressions received can work kindly and surely to a permanent and beneficial result. It is there that the conscience is brought into practical and sustained contact with Divine truth; and it is there, chiefly, that humble converse with God through Christ is maintained. Such exercises are the grand means of imparting vitality and power to the renewed heart. Just in proportion as we gaining strength in secret shall we be prepared for public duties. To invert this order to substitute the latter in place of the former-to put our dependence on the excitement of outward services-seems to me a fatal mistake. It is like the substitution of galvanic for vital energy. Am I wrong in supposing

are

that the past failures of attempts at revivals have been owing very much to this cause? And if so, ought we not to avoid this blunder for the future? should we not labour to impress it upon all our hearts, that a true revival can only be reasonably anticipated as it is sought by each Christian in the retirement of his

own closet, and " every family apart, and their wives apart?"

3. Again. Before calling the attention of our Churches to any special service, is it not highly desirable that, if we are prepared for it, the brethren in office should meet together for purposes of earnest prayer and conference on the state of the Churches? It might even be advisable that the officers of each Church should meet by themselves. Their object should be to humble themselves before God-to seek direction, and to implore His blessing on any steps which they might take in connexion with this important object.

After an

interval, all the officers of the several Churches might come together unitedly for the same purpose, when such suggestions for the improvement of the piety of the Churches as may have occurred to any one might be considered. Should this method of procedure approve itself to your judgment, it is hardly necessary to say that a time should be selected for this united meeting, which should find us all at home-that we should make a serious business of the engagementthat we should resolve that everything shall be made to bend to it on the part of each one of us, as far as may be possible, and that we should lay our account to persevere until we are refreshed and invigorated in answer to our prayers. Were a revival graciously vouchsafed to us, new duties and an increased responsibility would devolve upon us; the absence of a suitable qualification for which would certainly mar the work. It may be questioned whether we are at present prepared for such a blessing. Let us labour to feel the importance of the work, and to get our hearts effectually under the power of the Spirit of God. This alone will bring us into a right condition for any service which Providence may assign to us.

4. Further, as a subsequent step, we might see our way safely to hold special meetings of each Church by itself, so arranged as that several ministers might assist at each meeting. The great point should be, to make all the Churches, and, if possible, every member, feel a deep

and becoming sense of responsibility, and to awaken a spirit of earnest and united prayer. The idea of placing dependence on these meetings should, by all means and in every way, be discouraged. We certainly aim at making them subservient to a good result; yet we ought not to depend upon them for its production, as we are exceedingly prone to do, and always with the hazard that a forced and artificial state of mind will be superinduced, in itself essentially delusive, and sure to terminate in bitter disappointment, if not in long-continued exhaustion. A mere condition of animal excitement may take the place of spiritual impression, from which no good can be reasonably expected. Our steady aim should be to impart to each believer a strong conviction of duty-to bring him under the healthful influence of saving truth, and to stir him up to earnest prayer, watchfulness, and spirituality. When this is accomplished, our end is truly attained.

5. Contemporaneously with this, or rather as one effect of it, Christians should be exhorted and encouraged to engage in works of benevolence, as far at least as other imperative duties will allow. It is beyond question, that, generally speaking, active efforts to do good are an important means of exercising and strengthening Christian principle; and, as a rule, all should engage in them. Still it must not be concealed, that these efforts require to be considered with some wisdom and caution. While enforcing this duty, there are several important particulars connected with it which cannot be safely overlooked; as for instance:

1. There are certain states of mind which may be expected to exist, and even to prevail, in times of true revival, when efforts of this kind are, for a season at least, unsuitable, not to say injurious. An individual, let me suppose, is aroused to thought; he is serious and hopeful— he may have great searchings of heartstrong penitential feelings-deep contrition. This state may have continued for some time-he may not yet have found settlement and peace. What is specially requisite in his case, in order to bring his convictions to a satisfactory issue, is quiet thoughtfulness in retirement, in union with importunate prayer. To hurry persons in this state of mind into efforts of usefulness, is likely to inflict irreparable injury on their highest interests. It may help to delude them,

and may effectually divert their mind from salvation.

2. It is of importance too, that such efforts should be undertaken only so far as they are compatible with imperative duty. We must not forget that there is an order in duties. Some have superior claims to others. In regard to some, we are under a necessary and unalterable obligation. In regard to others, the obligation may be said to be imperfect: it arises only as time and opportunity may be given for their discharge. Now this may be forgotten, and individuals may be induced, perhaps under the influence of an excitement which they ought to have controlled-perhaps at the solicitation of others, to exert themselves in doing good to an extent at variance with a proper attention to their private devotions, or with the duty which they owe to others. This is plainly wrong, and can never take place without injury.

3. Again. Those efforts are most healthful and beneficial which are freest from excitement. For example, a quiet course of visitation amongst the careless -dealing with them singly or by families, and seeking, by unobtrusive kindness, repeatedly expressed, to bring them to Christ-the communication of instruction to the young in sabbath-schools, or some work of a like nature, is usually far better for the individual himself, as well as most advantageous to the general interests of religion. I speak of what is generally true. There may be exceptions, but they are only exceptions.

Throughout the whole of these observations I must be understood as referring to what it is right for us to attempt. I do not mean that the Spirit's gracious operation always comes in connexion with means arranged in the order which I have stated. I fully recognize, scripturally understood, the sovereignty of His grace. His working can never be determined by rule, nor can it be restricted to the channel of our own arrangements. It is not for me to limit the Holy One. The means which He selects are various, and variously employed. But I am confining myself to what is our duty; and in this aspect of the matter, we have to deal not with what the Spirit of God may do, but what we ought to do in order to realize his grace. Oh, that we could obtain the blessing as richly as the necessities of our times require! How earnestly and anxiously should we seek it-persevering till God refresh us with His grace from on high!

A WORD OF WARNING.

Ir is no time to dally and trifle, and speak softly, when precious souls are at stake, and their eternal condition is so nearly concerned. We cannot but speak the things which we have seen and heard. Knowing the terrors of the Lord, we persuade men. The blood of your soul would lie at our door, if we should not give you warning. But what shall I say? Shall I tell you, that

1. The God with whom we have to do is a holy, righteous, all-seeing God. That which makes sinners secure is their mistake concerning this. They think of the Almighty as if he were easily imposed upon, altogether such a one as themselves. Thus they cheat themselves. But be not deceived. Know that God's eye is always upon you. He is acquainted with your secret sins. He hates every sin; and to all who are impenitent, he "is a consuming fire." He is too wise to be deceived. He is true to his threatenings.

It is

2. Your precious, immortal soul must shortly appear before God in judgment, to be determined by a righteous doom to an unchangeable condition. You have a jewel in your hands of inestimable value. It is thy soul, thy precious soul. not a trifle, or a thing of naught, but thy own soul; and once lost, it is irrecoverably lost. The gain of all the world cannot compensate it. This soul, at the best, is in a very hazardous state. It lies at stake. It is in great danger. Thou art on a trial for thy life.

3. If you live and die in a graceless, unsanctified state, as sure as God is in heaven, you will be to eternity in hell. Though you make a great profession; though you attain a high reputation among men; though you prophesy in Christ's name; though you excel in gifts; though you abound in usefulness; yet all this, without a living principle of grace in your heart, will never bring you to heaven. And believe it, grace and holiness are quite other things than what the world take them to be. Religion consists in humility and self-denial, and the reigning love of God, and contempt of the world. He is the Christian who is one inwardly.

4. There are thousands in hell who, when alive in the world, thought themselves safe. Multitudes have been deceived with dross for gold-have thought they were rich when they were not so. There is a generation of such. We have reason, then, to be jealous of a cheat in

that in which so many have been cheated before us. This should startle us. Take heed, lest while you sleep as others did, you perish as they did. How secure was the rich man in the midst of his prosperity! But God called him a fool.

5. The unsanctified heart may have a false peace, while yet it is the devil's palace, and while he, as a strong man armed, keepeth it. It would startle you to think of belonging to the devil, of being under his power, of being led captive by him, of being set on by him, of having him to work in you. You would be startled if the devil were to appear to you; but he is as really working in the children of disobedience, as if he appeared to them. When you are going on in a sinful way, and yet say you have peace, it is the devil that tells you so you are in the midst of enemies.

6. While you are asleep in carnal security, your damnation slumbereth not. The Judge standeth before the door. Death is at hand; perhaps within a few days, a few hours of you. You would be startled, though you put far off the evil day, if I could assure you that you should live but one year; and will it not awaken you, that I cannot assure you, nor can you assure yourself, that you shall live a day? The veil of flesh is easily and quickly rent, and then appears the awful scene of eternity-eternity! Have you not seen many, who were as likely to live as yourself, snatched away? How startling was the declaration, "This night thy soul shall be required of thee!" A criminal who is condemned to die to-morrow, cannot forget it; it fills him eating, drinking, sleeping and can we forget the amazing doom, the amazing sight, the amazing gulf that we are just upon the brink of--just ready to step into?

7. As the tree falls, so it lies, and so it will lie to eternity. As death leaves us, judgment finds us. The doom is irreversible, the sentence irrevocable, the condition on the other side death unchangeable. A gulf will be fixed. It is too late to repent in the grave. Up and bestir yourself, for you have only a little inch of time in which to be doing.

But let me DIRECT you. When a man asleep is roused a little, he is, in some measure, capable of advice. Know then, generally, what you must do. Sleep no longer; be secure no longer.

1. Suspect yourself as to your spiritual state self-suspicion is the first step towards awakening. What if, after all, my faith should be but fancy, my hope pre

sumption? What reason have I to be so very confident? May I not be deceived? Many who eat bread with Christ, yet lift up the heel against him. The disciples, when our Lord intimated that one of them should betray him, began to say unto him, one by one, "Is it I?" Do not, in a matter of such great importance, always take things upon trust.

2. See and be convinced of the miserable state you are in while out of Christ. You are not the more safe for feeling secure. Look about you; consider, as men do who are newly awakened, where you are. See yourself wretched and miserable, a child of wrath. Be sensible of the guilt of sin that lies upon you, of the power of sin that rules in you. You are under the power of Satan. You are exposed to the curse of God. There is but one step between thee and hell. And is this a condition for a man to sleep in?

3. Stir up yourself to a due concern about your soul, and your eternal welfare.

"If ye will inquire, inquire ye." Inquire as they did when awake, who are mentioned by the prophet Micah, "Wherewith shall I come before the Lord?" Inquire as those new converts in the Acts of the Apostles, "Men and brethren, what shall we do?" Inquire as the jailer did, "Sirs, what must I do to be saved?" There begins to be some hope of people when they look about them as men concerned. Here I am now, but where must I be to eternity? If I should die to-night, and go to judg ment, what would become of my precious soul? That is the holy fear which is the beginning of wisdom. Seek unto Jesus Christ for life and light, and Christ shall give thee light. We must go to him by an active faith; consent to the Gospel proposal of salvation by him. Say, Whither shall I go but to Christ? Sense of danger should drive us to him with all speed. We are never truly awake and up, till by faith we have "put on the Lord Jesus Christ."

4. Set yourself with all diligence to do the work for which you were sent into the world. Awake to righteousness. Up, and be doing. Your work is great; your journey long; your enemies many; opposition powerful; strength small; time short and uncertain. Son, go work today in the vineyard. Dost thou not see how it is grown over with thorns?

5. Take heed of delays. They have ruined thousands. "Yet a little sleep," said the ancient slumberers. Men are roused and disturbed a little, but they