First. Revival will bring prayer-meetings into the congregation. Like apostolical gatherings for prayer, private meetings, in little select circles, in upper rooms, with the women, the doors being shut. So, also, and as well, general gatherings, in which the minister presides—but these never demand enough-revival demands more. A revived state of religion always demands more. It must have "ten special meetings in different parts of the Parish." And as in Dundee congregation, under the ministry of Willison, “A great increase of prayer-meetings in this placeabout twenty of such Societies here-in several, twenty or thirty persons each." Thus, revival brings small groups of the people together in classes-boys, girls, women even― closely and intimately, where they can speak one to another.

Secondly. In revival history we may profitably study the Bible doctrine of the Prayer-meeting. In revival prayer-meetings, exemplifying the Bible teaching especially, we may find aid in correcting the prevailing, and sadly inefficient, system of prayer-meetings. In our churches-in our large congregations particularly-the rule is, perhaps, about this: one-tenth only of the members receive the benefits of the prayer-meeting, because they have nothing of the kind but the general congregational meeting, conducted by the minister, which fails to meet the demands of living piety. Then, for the want of the "ten private meetings in different parts of the congregation,” nine-tenths receive no benefit. We are now speaking of the facts only of history. The principle underlying is this: The congregational, ministerial, prayer-meeting, because not God's way, wants the vital principle and power of attraction to draw out and hold the masses of the people to its observance.

Thirdly. This history very distinctly, and in no whisper tones, suggests the inquiry-Should not a religious system

be abandoned, which fails to secure nine-tenths of the end for which it was instituted?-abandoned, as a human device displacing a divine ordinance?—abandoned, as the failure of a human experiment? And, then, should not the Bible system be restored, since its claims, from its revival fruits, have been so signally and repeatedly confirmed?

And here, before pursuing farther the line of history, let us prepare our minds for the inquiry-Are these lessons, of the Cambuslang and cotemporary revivals, peculiar and exclusive; or, are they the lessons of all true revivals? For, if we fail to find the same testimony to the prayermeeting, and lessons in them all, the claims of truth, and the demands of duty, dictate a suspension of our final decision. Our labor may all be in vain.

A very accurate and discriminating historian of the present century, and of our own country, has well remarked, that “The history of true Revivals of religion is a history of the true church." We may as well, and as truly, add, The history of true revivals of religion is a history of the Prayer-meeting.

In England, in Ireland, and in the American Colonies, from the beginning of the 18th century, up to the time of the Cambuslang revival in Scotland, in 1742, we could find in the history of revivals, as also under the ministry of eminent men of those times, much valuable material for our hasty historical sketch. The times and country of Bunyan, Baxter, Flavel, Alliene, Howe, and many others, furnish fruitful reminiscences of the prayer-meeting.

Baxter, writing an account of his charge and of his labors, says: "Every Thursday evening, my neighbors that were most desirous, and had opporunity, met at my house, and there one of them repeated the sermon; and afterwards they proposed what doubts any of them had about the

sermon, or any other case of conscience, and I resolved their doubts. And last of all, I caused sometimes one and sometimes another of them to pray, sometimes praying with them myself. Once a week, also, some of the young, who were not prepared to pray in so great an assembly, met among a few more privately, where they spent three hours in prayer together. Every Saturday night they met at some of their houses to repeat the sermon of the last Lord's day, and to pray and prepare themselves for the following day. Once in a few weeks we had a day of humiliation, on one occasion or other. Our private meetings always were full." Speaking of the effects of this course of religious training, he says: "Some of the poor men competently understood the body of divinity, and were able to judge in difficult controversies. Some of them were so able in prayer that very few ministers equalled them in order and fulness, apt expressions, holy oratory, and fervency. A great number of them were able to pray very appropriately with their families, or with others."

We select this example-one of many of the same kind that might be taken from the practice of many such faithful men as Baxter, and from men of like stamp of that period, and whose congregations were subjected to similar training in regard to social private meetings among the people for prayer and religious conference-a selection which holds up a contrast in principle, in practice, and in fruits, with the order, practice, and fruits of the modern congregational prayer-meetings, in our churches; a contrast from which it is high time we should begin to learn and reform. Baxter had gathered together a few people in his own house, and in other private houses, not in the church only. And this seems to have been the common and the principal form of conducting these social exer

cises. In these private gatherings the people conducted the exercises, not the pastor exclusively. They talked over and together the sermon of the past Sabbath, like the noble Bereans in their private gatherings. The people generally led in the prayer, Baxter, the pastor, only occasionally. For their better training, they were grouped together in classes, according to their grades of age and attainments. The young, who were not prepared to pray in larger promiscuous meetings, were classed together in juvenile prayer-meetings; there the youth could pray together for "three hours." The private meetings were "always full." In our prayer-meetings, our churches are always lamentably empty, unless under some spasmodic excitement, which passes off like the morning dew. Baxter's people were intelligent, were thoroughly indoctrinated, were mighty in the Scriptures-"some of the poor men competently understood the body of divinity." Our people, alas! too many of them, don't know what they professor the principles of the churches of which they are members; and consequently, so unlike Baxter's Christians, they are not so able in prayer that very few ministers equal them in order and fulness, apt expressions, holy oratory, and fervency." In our churches a few only can be relied on to lead in prayer at all; and perhaps fewer still can make intelligent, fervent, and edifying prayers.

Under the ministrations of such men as Fletcher, Romaine, Berridge, Howel Harris, Wesley, and Whitefield, the masses were trained to social prayer. Groups of the people were attracted together by the power of the social religion of the times. Prayer-meetings were common among the youth; and little children sometimes were drawn together for prayer and conference. Ladies, too, of the aristocracy, were not ashamed to group together in the social circle for prayer. Lady Huntingdon, Hamil

ton, Chesterfield, Shirley, and others, were prominent in forming female prayer-meetings.

In the American Colonies, about this same period, the prayer-meeting was familiar to all classes of religious people, of earnest and active habits. The Rev. Danforth, of Taunton, Mass., wrote, in 1704-5, "We are much encouraged by a universal and amazing impression made by the Spirit of God on all sorts among us, especially on the young men and women. The young men, instead of their merry meetings, are now forming themselves into regular meetings for prayer, repetitions of sermons, and singing. The profanest among us seem startled at the sudden change upon the rising generation. We need much prayer that these strivings of the Spirit may have a saving issue and effect."

Edwards. in his History of Revivals, answering the objections made to the work in his times, writes: "Another thing that many have disliked, is the religious meetings of children, to read and pray together, and perform religious exercises among themselves.-God, in this work, has shown a remarkable regard to little children; never was there such a glorious work amongst persons in their childhood, as has been of late in New England: he has been pleased, in a wonderful manner, to perfect praise out of the mouths of babes and sucklings; and many of them have more of that knowledge and wisdom that please him, and render their religious worship acceptable, than many of the great and learned men of the world.—I have seen many happy effects of children's religious meetings; and God has seemed often remarkably to own them in their meetings, and really descended from heaven to be amongst them: I have known several probable instances of children's being converted at such meetings."

This quotation suggests some reflections: If our prayer