light the subject is being viewed by some of the best and ablest men in the United States, we shall now subjoin three of the most important papers that have appeared in the American Press, which are eminently fitted to be of use to the British Churches.

SOLICITUDES BECOMING THE PRESENT CRISIS.

THE present prevalence of revivals in so many places, carries with it an impressive voice of God's providence to those Churches which are visited, and likewise to those which have not been visited, by the gracious influences of the Spirit. While we have such great encouragements to prayer and effort, we also have reasons not to be high-minded, but to fear. Were we in those places the most favoured by the reviving presence of the Spirit, we should have occasion for great anxiety, lest we should fail to do all which we might and ought to do to make the most of the rich opportunities afforded us, and lest some important advantages should be lost by our want of care and diligence. When the action of a church is quickened by the Spirit of God, hostile agencies are usually in proportionate activity. According to the immense issues sure to follow such a work, should be our dread of hindering it, by either inaction or wrong action. Without a heart and a care ever awake, we are liable to be so diverted, as to lose the blessing. A revival exerts its power in believing hearts; and it is gone, when it ceases to be sustained by the believing and importunate intercessions and efforts of such hearts. While these hearts go into the work so as to become a part of it, they feel a constant solicitude respecting its continuance, and are especially jealous of themselves, fearing that they shall do something to hinder its progress. They look within themselves, more than to others, to take the gauge of the progress or decline of the work. They look at home rather than abroad, for evidences of its actual state. They are careful to inquire if their faith in God's promises be strong or weak, if their desires, inwrought by the Spirit of God, are increasing or declining in strength. If they have proof within themselves, that God is giving and sustaining the spirit of sup

plication, and bestowing his blessings in answer to prayer; if they find their own hearts alive, in the conscious presence and quickening of the Holy Spirit, they have the best evidence that, so far as they themselves are concerned, God's work is advancing. But if such evidences as these are wanting, they take the alarm.

In the whole progress of a revival, there are occasions for anxiety and fear, incidental to that progress. As soon as we get the evidence that God is indeed visiting his people, our temptations and dangers commence. The agony of intercession which usually precedes such a work, has passed its crisis and secured its end. Then comes the temptation to feel that it is safe to relax the tension of our desires, and expect the work to go forwards by its own acquired power. But whenever we settle into this conclusion, the work, so far as we are concerned in it, is at an end.

Our anxiety has need also to guard another point. When we see a work of grace actually advancing among us, the heart lifts itself up in joy-a joy indeed well befitting the occasion, provided it be coupled with humility and godly fear. But while rejoicing in the abundant answers to prayer, we open our minds to temptations to self-confidence; we are apt to become giddy in the heights of our elevation, and indulge in a vanity and pride that is highly offensive to God.

But perhaps there is no cause of decline in a work of grace which does more mischief, than the presumption that the work, once begun, will of course go forward without the special solicitude of those immediately concerned in its continuance. In every work of grace there is a blending of human and divine agencies. What

God worketh in us, we work out. Our true spiritual activity takes the measure of the quickening influence of the Spirit upon us. We show the presence and agency of the Spirit, in our anxious, laborious wrestling and believing mind. As soon as the labour of desire and intercession flags, a decline commences.

Those then who are favoured with the actual presence of the Spirit of God, have great cause not to be highminded, but to fear. Their only hope of seeing the work advance, and of themselves advancing with it, is in

Him who keepeth Israel, and who never slumbers nor sleeps. Impressed with the vastness and desirableness of God's work of redemption; feeling that it is infinitely above any powers of their own to carry it forward, and yet feeling that it will not advance any farther than they keep their minds awake and prayerful; they must carry the whole burden of the work daily to God, saying, "My soul, wait thou only upon God, for my expectation is from him." They must watch and pray against being hindrances and clogs to the work; against having its advancement arrested by their means, and thereby having so many fond hopes nipped in the bud; so many expectations of parents, agonizing for their unconverted children, withered; so many yearnings of the church, to embrace new sons and daughters, disappointed. The possibility of such a result should ever keep the common heart of the Christian body awake, in the spirit of the prayer, "Take not thy Holy Spirit from me.'

In seeking the progress of a work of grace, it is never to be forgotten, that all depends on God's sovereign will. He hath mercy on whom he will have mercy. Yet in all, he follows out his chosen methods and instruments of operation. When he carries on his work he enlists the faith, prayer, and intense solicitude of believers, and does not proceed without them. Yet they have no sufficiency in themselves, either to begin a work of grace, or to carry it on. God carries it forward in a spirit pervading their hearts with a humble dependence on his sovereign grace. If therefore we desire the commencement or continuance of God's work, we have occasion to be jealous over ourselves with a godly jealousy. Knowing that the prayer of faith is the true impulse of such a work, and is as needful as was the elevation of Moses's rod to the success of Israel, we shall not be satisfied with ourselves until assured that our minds are in full and living communion with God, and praying in the Holy Ghost.

But while the Saviour is passing by, and the rain of divine grace is plentifully descending on this field and on that, the providence of God appeals with special force to those churches that see no special tokens among themselves of the presence of the Spirit. In a few weeks or months it is to be de

cided whether these churches are, or are not to share in the common blessing. God is now sending rain upon one city, and not upon another. He is virtually waiting to be gracious, and offering the visits of his mercy to those churches and those Christians which have them not. Deeply indeed must those churches be buried in worldliness, which are unmoved by any solicitude,to entertain the Spirit now. Not to have our desires called forth by the glorious displays of grace made in other places-not to feel the quickening of the encouragements now presented-not to be stimulated by the fear of losing such precious opportunities, evinces a lamentable hardness and indifference.

Of some of the cities which Christ favoured with his visits while here in the flesh, it was said that he could there do no mighty works because of their unbelief. And now, however much his sovereignty may have scope in giving and withholding revival influence, it will be seen, in the instance of every one of those churches that shall be passed by in the present distributions of his grace, that their unbelief and indifference have stood in the way. There can be no innocent cause for our remaining unvisited in such a year of the right hand of the Most High. The plentiful showers sent on other fields, have not exhausted the supplies of his mercy. "With God is the residue of the Spirit." With no grudging heart, but with infinite delight, has he sent down the blessing wherever he has sent it. With equal delight would he do the same in other fields, if all guilty obstructions were removed. He waits to be inquired of by the house of Israel to do it for them.

TAKE CARE OF THE CONVERTS. Two, at least, of the important practical offices of the Church of Jesus Christ, may be readily distinguished. It is for the shelter and protection of the Christian while he remains in this world of temptation and sin; it is, also, the school of Christian knowledge and discipline. Whatever other offices the church may have been intended to serve, these, at least, are certainly among the purposes of its institution. From the fact that they are so, we draw a twofold inference. In the first place,

a membership in the church should be regarded as indispensable, just in proportion as these purposes of it are important; and in the second place, care should be exercised to make that relation really and practically a means of promoting the largest spiritual benefit of those who sustain it. These inferences are, just now, worthy of special consideration; especially the last.

A revival of religion is not, merely, a blessing, a great and gracious gift to the church that enjoys it; an immense increase of responsibility comes at the same time. The spiritual Christian, as in ordinary seasons he looks upon the unconverted while they meet him in the associations of daily life, or "walk to the house of God in company with him," cannot but feel in what a strict and solemn sense God will hold him accountable for the influence he exerts upon such, as well as the measure of sincere and earnest effort he uses for their salvation. If any one of them shall go to the judgment from this daily association with Christians, and shall be able then to say, "No man cared for my soul!" how shall they be guiltless of his blood who have been thus unfaithful to him? But when such have been sought after, warned, invited, and finally won to the Saviour, do all occasions of concern on their behalf, all responsibility with reference to them, cease? Here is a point that is too apt to be overlooked; the obligation of Christians, in their church relations, to look diligently after each other's spiritual welfare, and especially the duty of the older and more experienced members to watch over and guide the younger and the less experienced.

If our readers will turn their thoughts back upon the history of the churches of Christ all over this country, for the last few years, will they not agree with us that it has been in many respects most truly a sorrowful one ? What inroads has not the world, in all the forms of its evil influence, made upon the church! How small the proportion of those, who in times of revival have publicly professed Christ, that have persevered,and truly honoured that profession! How speedy and how depressing the re-actions that have followed hard upon the transient awakenings enjoyed; and amid that resulting low spiritual condition of the church, how have the fairest blossoms of Christian promise been withered and wasted!

Alas! what multitudes, all over the land, who once had a name to live, but are dead!

Among the causes of these things, which have long been the occasion of great pain to the more wakeful and watchful of Christ's followers, it seems to us that a principal one is the want of faithfulness in watching over, encouraging, admonishing and helping the young members of the church. We seem to have realized, but very imperfectly, those offices of the church that were mentioned above; to have contented ourselves with gathering_converts into it, as if, when that was done, all was done. How this divine institution was intended to be made a means of instruction in Christian knowledge, and of discipline and growth in Christian experience, seems not to have been enough realized. That excellent advice of the apostle, how much has it been neglected, “Let us consider one another, to provoke unto love and good works, not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another!" Especially have we too much forgotten his admirable counsel, and his solemn injunction, as regards the weak, the diffident, the infirm in knowledge and faith. The atmosphere of the church has not been so congenial as it ought to have been made, to these nurslings in the garden of the Lord. Therefore is it, that so many have been weak and sickly among us, and so many in a yet worse condition.

God has now placed the churches of this country at a point from which they may set forth upon a career of Christian enterprise and faithfulness and zeal wholly new. He has shed down rich effusions of his Holy Spirit. Backsliders, in great numbers, have returned; the spiritual energy of the churches has been much increased. There is, now, an awakening to the sense of spiritual things such as most of us cannot remember to have ever seen before. Meanwhile, that outburst of joyful amazement has in the few months past been often heard, and continues yet to be: "Who are these that fly as a cloud, and as the doves to their windows?" what new attainments in every kind of efficiency may the churches now rise, if they will! What is to hinder the speedy marching forth of that "army with banners" which shall be so "terrible" to the king's enemies?

To

It cannot be doubted that a principal condition of all this is the more faithful and conscientious discharge of that duty which is so apt to be neglected the duty of Christians to each other, in their mutual relations, and especially of the strong to the weak, the older to the younger. And it is fortunate that all the means which the more experienced members of the church might wish to use, in seeking to secure the steadfastness and the spiritual growth of those who have lately been received to their number, are already provided. Work is one of the chief agents in promoting development, vigour, and healthfulness. To work, to watch, and to pray, are the three grand expedients for a Christian. Let the young converts, then, be shown where the spheres of active labour are, and encouraged to enter them. Let them be reminded that He who promised "rest" to the "heavy-laden "" and the weary, said, while that promise yet lingered on His lips, "Take my yoke upon you." Idleness is the parent of mischief in religion as well as in other things. An indolent Christian-supposing such a paradox to be possiblemust soon cease to be a Christian at all. To work in the vineyard, to watch, day and night, against temptation, to pray without ceasing-industriously studying, meanwhile, those pages wherein God has caused to be enshrined the true wisdom these are the conditions of all Christian development and useful

ness.

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If in urging these duties the churches will be faithful to such as have lately been added to them, and still on every Sabbath-day continue to be added by hundreds and by thousands, these accessions will be accessions indeed. With such culture, and the dews of the Spirit, the Lord's garden on earth will bloom and smile like the heavenly paradise itself.

TYPES OF THE LATE REVIVAL. ONE of the peculiar types of the late revival has specially favoured the forthbringing of timid minds. Nothing in it has been more remarkable than what it has done to remove the backwardness and shyness of people in speaking of religion. Many professing Christians, who could not be induced to speak or pray in social meetings, and many who found it hard to speak to friends and neighbours of sin and salvation, have had their tongues loosed. Much indeed has been

done towards revolutionizing the general habits in this regard. For about one year, we made it a matter of prominent labour in this paper, under the head of lay preaching and lay action, to promote this very change. But little did we then think, that in so short a time, the Spirit of God would accomplish so much of this work. There never was a revival in which lay agency was so prominent. And it is work enough for one revival, thus to break the silence of professing Christians and cause the tongue of the dumb to sing.

But another characteristic of it demands still more thoughtful inquiry. All agree that, as a general result, the cases of conversion that have occurred, have taken place without those deep, pungent, and distressing convictions of sin, which usually attended conversions in former times. When Edwards taught and preached, when Whitefield went abroad as a blazing meteor, there was more of distress attending convictions of sin, and men were a longer time in that distress. Dr. Perkins, late of West Hartford, was a student in Princeton College, at the time when Whitefield preached there. He gave instances of many of the students who were converted then, and the general experience there was of struggles and distress of mind continued through some three or four months, often very much exhausting the physical frame. In those days, also, the crying out of people in the congregation under distress of mind, was very common. And those preachers who laboured as far as might be to prevent it, were not able wholly to succeed, Though, doubtless, much of it existed because it was allowed and common, there were probably some cases where the distress of minds under conviction of sin, was so great, that the outcries were an absolute necessity; and, if so, there must have been a greater intensity of conviction than anything which is

time and a diminishing of the intensity of the work of conviction, till now it seems to be comparatively a slight affair. At any rate, this late revival has been, in this regard, a subject of common remark; and it seems generally agreed, that conviction everywhere has been less deep and pungent than in former revivals. And of this acknowledged fact, we are concerned to know the cause.

To account for it many suggestions have been made, which it is not our purpose here to weigh. We may, perhaps, recur to them, when we have a better opportunity. One is, that people now taught in Sunday-schools, have better knowledge of the way of life than formerly, and so they more readily yield to the terms of grace, when presented. Another is, that there is more immediateism in the style of preaching now than there formerly was, and hence a more ready compliance with the terms of grace, without the struggles of mind had under different instructions.

An

other is, that the law and the sovereignty of God are less pungently preached now than formerly; and hence the hearers have in mind less materials of conviction, they know less of sin, and the wrath of God following it, and so are less distressed about it. Another is, that the doctrine of endless punishment, though as extensively believed, is not as often and impressively preached. But we have not room here for more of detail.

Some may consider the fact that conversions occur with less of mental distress, a gain upon the experience of the past, and others will think differently. If the deep convictions of sin actually obtain, it matters not whether they come before or after conversion. But there cannot be great vigour of grace where one has not deeply seen the plague of his own heart; and a Christianity based on superficial convictions of sin, will ever be weak and sickly. So this is a matter demanding more prayerful thought than it has had.

THESE words of Jesus bring before us the great end of life. The subject is infinitely momentous; it concerns us all. In the preceding verses our Saviour warns his disciples against worldly-mindedness; he advises them not to lay up for themselves treasures earth; and he counsels them not upon to be over-anxious about the things of this life. "Take no thought for your life;" that is, no anxious thought, no supreme solicitude, respecting what we are to eat, or drink, or wear; because such a thought torments the mind, fills the heart with perplexing anxieties, and hinders us from enjoying what God has kindly given us,

It was not the intention of Jesus Christ, in giving these directions, to interfere with men's secular business, to stop the current of human affairs, to paralyze the arm of industry, and to draw man altogether from the scenes of active life; but to teach him that everything earthly is to be subordinate to that which is heavenly; or, in other words, to show that the great end of life is not the world, but re

ligion: "But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you."

This passage of Scripture supplies us with two particular points; namely, an exhortation, and a promise. We shall notice :"Seek ye

I. THE EXHORTATION. first the kingdom of God and his righteousness."

Here we are urged to make religion the great end of our life. That this is necessary is evident from the nature of religion, the testimony of Scripture, the brevity of human life, and the connexion existing between our present life and our future destiny.

True religion is here spoken of under two distinct terms-"The kingdom of God and his righteousness."

By the term "kingdom of God," in this passage, we understand, the great plan of salvation by Christ, which includes pardon of sin, daily mercies, and eternal happiness. It implies grace in the heart, purity in the words, and obedience in the conduct. Thus religion