carried forward more effectually and at less expense. But I am not prepared to propose the dismission of Agents, Secretaries, or Publications. Taking the Christian world as it is, they are necessary. If the Ministers of the Gospel and their churches had suitable knowledge and right feelings, Agents might be dispensed with. But neither Ministers or Churches are prepared for this now, and I have some fears, that they are making very little advance towards it. Some Ministers are opposed to the employment of Agents, and yet they and their churches would do scarcely any thing without them. In general, Churches are in a great measure what their Ministers are. If ministers are swallowed up with selfishness, we may expect churches to be also. If ministers pray, preach, and practice, for the benefit of the world, most of the members of their churches, and a great part of their congregations, will be ready for every benevolent work. I do most sincerely wish Ministers were better educated in these things, and candidates for admission into the churches better taught by precept and example. At present we must have Societies, Secretaries, and Agents." A highly respected clergyman has said, “Ministers may exert a most salutary influence on the minds of their people in stirring them up to prayer, contributions and mutual endeavors. But can they take the work of the Christian enterprizes entirely into their own hands and relieve the church from the tax arising from agencies? My answer is that at present, whatever may be hereafter, they cannot. It is universally agreed that the number of persons to be found in the Christian community who are suitable to undertake in important agencies is small. Many good ministers have not the moral power to stir up Christians to a liberal state of feeling and induce them to contribute largely. I judge of the utility of Agents in part from their happy effects upon my own

people. It is in my view owing to their influence, that Ministers and Churches have progressed in zeal, and a willing mind to promote the spread of the Gospel to the degree it has been, and it will not be safe to withdraw their propelling power."

Such is the nature and necessity of the agencies to be employed in the benevolent enterprizes for the conversion of the world. These enterprizes should be hastened with all possible effort. Using the language of one ardently engaged in such pursuits, "Every good work should be zealously prosecuted, otherwise more precious souls will be lost. And who can make the loss good to those who perish? What is our labor, what is our money, compared with the worth of the immortal soul?" *

* Appendix O.

DISSERTATION XVI.

REVIVALS OF RELIGION.

“O Lord! revive thy work." Such was the prayer of Habakkuk in view of the discovery, which Jehovah had made to him, of his future dealings with his chosen people. God had threatened severe judgments upon Israel, in prospect of which, the Prophet prayed, "O Lord, I have heard thy speeeh and was afraid. O Lord, revive thy work in the midst of the years, in the midst of the years make known, in wrath remember mercy." The effects of religion are most happy, whether in prosperity or adversity. And, therefore, as it was the prayer of Habakkuk, that God would revive religion, which emphatically is the work of God; so this should be the prayer of all men; and with this should correspond their exertions. The subject under consideration is revivals of religion. It is proposed in the discussion of this topic, to shew,

I.

What is meant by a revival of religion.

II. When a revival of religion may be expected. And,

III. Why it may be hoped, that revivals of religion will be more multiplied and extended, than ever they have been.

I. What is meant by a revival of religion?

The phrase "revival of religion," has become of very

general use, and signifies what is commonly understood by the out-pouring of the Holy Spirit. By this is meant no reverie of the imagination, no wild extravagancies of the mind and life; no illusion ;-but a solemn reality—the attention of saints and sinners to the subjects of religion, the conviction and conversion of the impenitent, and a corresponding reformation in moral and religious deportment. These things are implied in a revival of religion.

1. In a revival of religion, the attention of saints and sinners is awakened to religious subjects.

Generally speaking, a revival of religion commences in the church. Christians become very solemn, and deeply impressed, and feel that it is high time to awake out of sleep. They are more engaged in prayer and religious duties; more constant in public, private and secret devotions, and more desirous of the salvation of immortal souls and the glory of God. They converse more frequently and with greater interest on spiritual things. Their minds are greatly abstracted from the world and alive to God and divine subjects. And their engagedness appears in their looks and demeanor. Beholding the people of God thus aroused from their stupor and enlivened in holy duties, impenitent sinners also become affected. They begin to think there is a reality in religion. They betake themselves to religious reading, conversation and reflection. They frequent meetings for public and private worship, and are attentive and solemn. Every thing of a holy nature becomes deeply interesting whether agreeable to their feelings or not. Such usualy, is the first appearance of a revival of religion, though not always. God acts as a sovereign, and in nothing is bis sovereignty more displayed, than in the dispensations of his grace.

2. In a revival of religion, impenitent sinners are convicted of their sins. Their consciences are awakened.

They perceive the length and breadth of the law of God, and that their feelings and conduct have not been commensurate with its requirements. Their iniquities pass in awful review before their minds, while convictions of transgression and guilt fasten upon them. "The arrows of the Almighty are within them, the poison whereof drinketh up their spirits; the terrors of God do set themselves in array against them." They are deeply sensible of their miserable condition, and their danger of perishing eternally; and the thunders of Sinai seem ready to burst upon them. They no longer deride the truths of religion. No longer view them as fiction, or a cunningly devised fable; but as a solemn reality. Before this they were insensible and secure in the road to ruin. But now they are pierced as with a dart. And, being pricked in their hearts, they cry out, "What must we do to be saved?" "How shall we flee from the wrath to come?" of all descriptions are frequently thus affected. The vain and the loose, the profligate and the despiser, the stouthearted and the feeble, the moral and the immoral, the old and the young, are alike the subjects of such awakenings.

Persons

Here let it be observed, however, that the convictions of sin in some persons are vastly different from what they are in others. Some, as Dr. Scott for instance, have comparatively very little convictions of sin before their conversion. Others have dreadful and pungent convictions. They are borne down into the dust in view of a holy God, and their awful depravity. Their terrors of mind affect their animal nature, deprive them of sleep, and prevent them from pursuing their worldly occupations. And their apprehensions of guilt and misery increase as they approach the time of conversion. This was the case with John Bunyan. Others again have deeper convictions of