was a great moral transaction, between man and his Maker. It was intended to bear on the established innocence or guilt of the whole race. Our disordered affections, our depraved will, our blinded conscience, all arose out of the fall. This transaction was of a publick nature. If ever man sustained publick relations, he sustained them, with whom our race took up its line of march. The fall affected every thing in this world. The earth was no longer to bring forth spontaneous herbs and fruits, but to be subdued by the rugged arm of strength. This event brought man into misery, and the world into condemnation, yet the world is under the same obligation to be a holy world, as before it fell. But on what proofs do we build the belief that the earth is in a lapsed state? The Scriptures continually give this view of the world. They contain no one disclosure suited to a world of innocence. If this world be not lapsed, there is a virtual impeachment of the Divine attributes. Some believe that the fall itself casts a reflection on the Divine perfections, but those perfections are far more seriously impugned by the present aspect of the world. In creation we should expect in every thing a display of the skill of the Creator, and so far as the material frame work of nature may be concerned, this skill has been displayed. But if any thing be capable of demonstration, it is this that the world in its present disordered state, with all its guilty inhabitants, could not be the production of a mind infinitely wise. But we say he created it pure, and stamped it all over with his own loveliness; and that the fall stripped it of its moral investiture. He set it fast upon the basis of his own holiness, but sin has moved it away from its rightful foundations. Sin could not have sprung from the Creator, for that would have been to blot away his

own authority. But let us further judge the world by its history. We can easily determine from the history of any particular tribe or nation, what has been its general character. It is not difcult to tell whether we read of a people ferocious, or a people devoted to the arts of peace; whether we read of the intrigues of cabinets, or the innocence of pastoral life. If some mighty event has not jarred the earth, we should suppose that the record of its transactions would be a record, that might, by its loveliness, challenge the broad vision of the Seraphim. But let the history of the world be spread cut, before the Seraphim, and how quickly would they overwhelm the disgusting recital, by the thunder of their astonishment. History can do nothing more than present an indistinct outline of the transactions of men. It cannot enter deeply into secret motives. For this reason, the muse of history is so often commending actions, when if we could see the corrupt motives from which these actions have sprung, we should be amazed at our own admiration. Look at the deeds of war. Here we behold men, fashioned out of the same clods of the valley, arrayed in opposing ranks. Here a smiling village is laid in ruins, there the conflagration sweeps down the huts of the poor. Yonder prowls the savage with his poisoned arrows; the country bleeds in its bosom, and mourns on its borders. But the victor is regaled by the thunder of applause, and borne along environed by the flourish of trumpets, and the blast of the clarion.

All human governments proceed on the principle that the world is fallen. What means this adjustment of codes, this array of fearful penalties, if the earth be not lapsed? Why, in all lands, should society be compelled to shield itself against the incursions of the lawless? Age after age has rolled

away, and still must new arrangements be made, suited to the exigencies of human corruption, and enforced by appropriate sanctions. The restraints of false systems of religion have been unavailing to check the passions of men. Contrast the classick ages of Greece with her systems of polytheism. Confucius, Zoroaster, Mohammed, the Magi of Persia, the Brahmins of India, and the Druids of Gaul, could not reduce the sins of men. We do not always see that men who rise to great intellectual eminence, and that from deep obscurity, ascribe their success to the agency of Providence, or their endowments to the Bountiful Giver. Esop and Terence were slaves. Ramsay, Gifford, Shakspeare, Ben Jonson, and Burns, rose from such obscurity; but Burns has recorded it of himself that he purchased a copy of Paradise Lost, that he might study and imitate the deeds of the Prince of Darkness. There are men, however, who have cultivated gratitude for intellectual gifts; men who have wandered by the bank of the Isis, and under the cloistered bowers of Granta, but this gratitude has been owing to the pure system of Christianity. To these proofs, we may add the existence of universal death. Every living thing in this world, is destined to die. The worm is crushed beneath every footstep, the insect lasts its hour, and the grub weaves itself a tomb. Death pervades all ranks, breaking up the most endearing ties, deranging families, darkening our prospects, and introducing uncertainty into all our plans. He dims the eye of genius, and silences the tongue of eloquence.

This essay is on a serious subject, and it discloses a painful truth. It becomes us to know whether we live in a world innocent or guilty. If the world be fallen it fell from the most august of beings, even from Him

who clothes our pastures with flocks, and our fields with harvests. Then relinquish the world in your supreme affections. Would you not give up a clay built hut, for a palace of Parian marble? or would you relinquish a city, in which you could dwell securely for the ruins of Babylon, where the owl holds his hideous courts, and where serpents, streaked by all colours, have found a nestling place? Ye that live in citieslove not the world. Ye that dwell amid the sweets of rural lifewith unbroken staff, and pilgrim step, seek a better country, even an heavenly.

REVIVALS OF RELIGION.

In our review of Dr. Sprague's "Lectures on Revivals of Religion," we gave no extracts, either from the lectures themselves, or from the letters which form the Appendix. We believe it will not injure, but promote the extensive circulation of this work, to give a few extracts; and to promote the knowledge of its contents we deem of great importance at the present time. In selecting an extract for our present number, we take the letter of THE REVEREND CHARLES P. M'ILVAIN, at the time of writing, "Rector of St. Ann's Church, Brooklyn, New York;" but since, elected as the successor of Bishop Chase to the Episcopate of the Protestant Episcopal Church of the State of Ohio. We rejoice to observe that our own views of revivals of religion are not confined to our own denomination; and perhaps we are somewhat influenced by a lively recollection of the occurrence to which Bishop M'Ilvaine alludes when he says, "Whatever I possess of religion began in a revival."It was the revival which took place in the college of New Jersey, in the year 1815.

Reverend and Dear Sir,—I was much pleased to hear of your intention to publish on the subject of the Revivals of religion in this country; believing that there is not another on which a well digested, discreet, intelligent, and spiritually-minded work is, at this period, so much needed. We need it at home-it is earnestly desired abroad. When I was in London, about eighteen months since, among sundry earnest inquiries, as well from ministers of the established church, as those of dissenting denominations, requesting direction as to some publication to inform them accurately in respect to the nature, means, and fruits of revivals of religion among us; I recollect a conversation with the Rev. Josiah Pratt, (well known as author of the Memoir, and editor of the works of the excellent Cecil,) in which, after expressing a strong desire that Christians in England should know more on this subject, he twice, and with much solemnity of manner, enjoined it upon me that I should endeavour to prepare a work in regard to it, and send it to England for publication. I rejoice that the undertaking has fallen into hands so much more qualified, in every sense, to do it justice. I pray, and doubtless you have made it a matter of much prayer, that all you write may be according to the mind of Christ, and under the sanctification of the Holy Spirit, so as to be "profitable for doctrine, reproof, correction and instruction in righteousness."

I understand you as requesting of me a brief expression of such hints in relation to revivals, as my experience in them may have suggested, and my time will permit me to write. This I will attempt most cheerfully; but must perform Ch. Adv.-VOL. X.

My experience of revivals has not been so extensive as that of many others; but it has been, more than that of many others, among young men of education and force of character. It has been my lot to witness the power of the Spirit in circumstances peculiarly unpropitious; overcoming obstacles of the most formidable kind, and effecting, in spite of them, conversions of a nature specially distinguished by the decision, force and consistency of Christian character, which they have since exhibited. But I have not time for preliminaries.

As to what a revival of religion is, and what its great objects ought to be-I would suggest that the public mind (I mean of Christians,) is in danger of overlooking, or only slightly regarding, one, out of the two great constituents and blessings of a genuine revival. One of these is the conversion of sinners. But it is not the only object; though too much treated as if it were. The other is, the quickening of the people of God to a spirit and walk becoming the Gospel. Where this is not sought and obtained, the revival is more than suspicious. But I fear that, where it is sought, it is sometimes desired much more as a necessary means to the accomplishment of the other, than as a most important end in itself, which alone is unspeakably precious, and must be productive of all good fruits. If the quickening of the souls of God's people to liveliness of life, be regarded rather as a means to the bringing about of a resurrection among the dead in sins, than as a great end in itself; the consequence will be, as experience proves, that their increase of life will be confined very much to those efforts which bring them before the view, and into direct operation on the feelings of the impenitent, such as the leading 3 K

and attending of public and other meetings for prayer and exhortation, instead of being, first and last, an improvement of their hearts in all the inward things of the Spirit of God, elevating, purifying, adorning, invigorating the whole Christian character.

As to the means of obtaining a revival of religion in a congregation I need not say that the faithful, plain, direct preaching of the truth is one of these means. But is there not danger of putting reliance on this or that mode of saying things; this or that selection of topics or management of an address, because in some places, or in the hands of some men they are supposed to have been very successful, when at best they may be peculiarly suitable only in peculiar cases, or when used by peculiar persons? Is there not danger of our getting to rely on a Paul or Apollos, and supposing that a revival can hardly take place and flourish unless they, or some persons very much like them, in manner, are at the head of the effort? Would not such a reliance be altogether inconsistent with a simple dependance upon the sword of the Spirit, and the demonstration of the Spirit, as placed at the disposal of every minister of the word, who will know nothing among men but Jesus Christ and him crucified? Do we not need to think and feel much more of this truth, that the power of preaching is not to be improved so much by seeking out new and more striking modes and expressions, as by combining our discourses with more prayer in their preparation, and more faith in the power of God while delivering them?

I need not urge that combined and earnest prayer, is another of the means of obtaining a revival. But it is needful to urge that there is a tendency to make this too excluively a matter of the prayer-meeting, and that in the prayer-meeting, there is a proneness to pray

an address to the people, more than to God, seeking more to produce an effect than to obtain an answer. The chief power of prayer for a revival of the work of God, must be sought where effect cannot tempt, and where genuine revivals always begin,-in the closet. Let people be assembled for prayer, but let the chief concert be the daily union of hearts, each in secret, wrestling with God.

But there is another important means of having religion revived. Some legitimate, sober effort to create a general disposition to attend to the word, is very important. One great reason why the word is not more blessed lies in the fact that it is so little heard, not only among those who do not assemble where it is preached, but those also, even professors of religion, who sit beneath its sound. We need something to open the ears of those who come to hear, and to congregate those who are too indifferent to come. Much depends on this. But here is where experience utters its most serious cautions. It is in the council of the Sons of God upon such measures, that Satan puts on the dress of light, and too often gets himself appointed on "the committee of ways and means." There are means to be used, in awakening a disposition to come and see and hear, which truth and soberness,scripture and good sense, fully warrant. These I doubt not you have discussed. But how easily may zeal, having a little more excitement than discretion and conscience, overstep the bounds of sobriety and truth, and not only revive intemperance instead of piety, but bring back the old contrivances of "pious frauds." I think there is hardly any matter connected with revivals that needs more guarding than this. Great scandal has been raised by indiscretion, and what I cannot call by any lighter name than fraud, on the part of some seekers of a revival.

The agency of the Holy Spirit as the beginning and ending has been almost or entirely set aside. A revival has been represented and sought for, as an article of manufacture, for which you have only to set the machinery and raise the steam of excitement, caring little with what fuel-and converts will be made to hand. Artifices to catch attention; devices to entrap the careless; representations to create impression; an exaggerated style of preaching to produce alarm; to shake suspicious hopes and raise a state of general excitement, no matter of what kind, so that it brings people to hear, have in some cases been put into requisition, over which truth, and reverence, and humility, and faith must weep, and which have done more to injure revivals in certain places, than all the direct opposition of coldness and unbelief. When the world and slumbering Christians see these things, it is not strange that they should speak against revivals. Blessed be God, these things are not characteristic of revivals of religion, but only of some minds associated with the name. In the great majority of what have been called by this name, they have not appeared, or have been only very partial exceptions to the general rule. But in proportion as a revival-spirit shall spread in the churches, will the danger of these mischiefs increase. The very excellence of the cause will be its exposure to the abuse of unbalanced zeal, and to the devices of Satan. There was a great work in Samaria, under the preaching of Philip. Simon Magus was a spurious convert of that revival. He turned in with the heart of a sorcerer, under the face of a Christian, and wanted to help the work by imitating the wonders of the Apostles. But he thought the gift of God could be purchased with money. He wanted to bewitch the people, instead of enlightening

them. He supposed the Apostles had some magic secret in communicating the Holy Ghost, which perhaps they might be induced to reveal, so as to enable him to go about and do great things as well. as they. Is this character never seen among genuine revivals of the present day? I fear Satan still finds those who give themselves out to be some great ones; and who, passing by the great truth that it is the Spirit who is to convince of sin, and of righteousness, and of judgment, attempt the work of a revival as if there were a magic secret in certain modes and artifices, and expect to change stubborn hearts by bewitching weak heads. No. The Apostles had no device but that of plain truth, and strong faith, and humble boldness, and fervent love. Let us be content with these. Let it be written of us as of them

"We believe, and therefore speak." Our weapons will be "mighty through God," only in proportion as they are "not carnal but spiritual." Let us get the ear of sinners by the zeal of truth and soberness, and then fill it with Jesus Christ, and him crucified.

And now, supposing a general revival is in progress, and much interest prevails in the community, and inquirers come in, and some profess to have obtained the hope of faith-let me suggest that it is not sufficiently remembered that a time of great blessing is also a time of great exposure. When an individual Christian is on the mount, we think him specially in need of caution, lest he be lifted up above measure. Paul needed a thorn to keep him humble, after his abun dant manifestations. Thus a church revived, and rejoicing, and full of zeal, must take especial heed, lest the sails be too much for the ballast, and while the hands are all ahead delighting their eyes wit the power of her advance, the sp. rit of evil should get up behind and take the helm, and secretly substi