fixed, permanent, stable; passion noisy, variable and uncertain. It is from want of this distinction that the results of many revivals have so greatly disappointed the hopes the church.

Such are the

IV. There are some things which experience has taught us the importance of guarding against, in revivals of religion. following:

1. Reliance on means, instead of reliance upon the Spirit of God. Seeing particular, and sometimes unusual means attended by a blessing, both ministers and people are prone to indulge the feeling that the efficacy resides in the means. They see particular exhibitions of truth, protracted meetings, &c., followed by conversions, and they are too likely to feel as though there were some combination of means by which men may certainly be converted. Thus reliance on the Spirit of God is forgotten; a spirit of self-confidence succeeds to a spirit of prayer, and God leaves the work in the hands of men. I need not say that it immediately ceases.

2. A tendency to exaggeration is specially to be avoided. Men who desire to convince others, are always liable to use stronger language than the cool consideration of the case will warrant. It is so here. I do not mean to assert that the truth is represented too strongly. This cannot be. But a stress is frequently laid upon trivial circumstances, for the sake of immediate effect; plain truths are often represented in so novel a light, or surrounded with so unusual imagery, that they have the effect upon a plain congregation, of false doctrine. We can never improve upon the sayings of Christ, nor present the doctrines of the gospel in a dress better adapted to the human mind than he has done. As an illustration of the nature of this tendency to exaggeration, I would remark that I have known ministers urge persons to wait, after the congregation was dismissed, for the purpose of being prayed for, in such terms as would have led us to believe that their salvation absolutely turned upon this very point. Now I will not say that a person's salvation may not turn upon such a point as this, but I ask, is this the general rule? Does the Bible authorize us to state it thus to a congregation?

3. A tendency to spiritual pride needs frequently to be corrected. Young converts are often put forward too rapidly, and induced to address congregations. These exhortations are sometimes attended with good effects, and are, by the injudicious, applauded. Hence they are prone to vanity, self-exaltation, and censoriousness. The same effect is produced in Christians who are trusting to the means of grace, instead of relying on the Spirit of God. These indications

need to be repressed by faithfulness and independence on the part of the ministry. In opposition to all this, I know it may be said, that a revival is a season of harvest, and we must labor differently from our usual manner. I answer, granted. But I ask, are we to work harder

in a season of harvest than in a season of seed time? Should we not always work for God with our whole might, and should we, or others, work, or can we work, beyond that might? Should a man work so, on the first day of his harvest, that he and all his fellow laborers would be disenabled from labor during the remainder of the season? And, secondly, Whether it be seed time or harvest, God expects us to labor according to the laws, to which he has subjected this and every other labor. What should we think of a farmer who went to work upon his wheat field, cutting down and trampling under foot the rich blessings of autumn, and alleging as his reason, that it was harvest time, and he must work hard, for it would soon be over? If it will soon be over, the reason is the stronger why we should lay out our labor to the greatest effect. And our labor will be laid out to the greatest effect, by conducting it according to the laws which God has enacted.

These, my dear sir, are a few of the reflections which have occurred to me in attempting to comply with your request. I have been obliged to study brevity, and fear that, in many cases, I may not have made myself perfectly understood. I have been obliged to write in haste, and in imperfect health. Should any thing have been written which can be of the least use to any of my brethren, I shall have cause for thankfulness. That this may be the result, is the sincere desire of,

Dear sir,

Yours truly,

The Rev. Dr. SPRAGUE, Albany.

F. WAYLAND.

LETTER III.

FROM THE REVEREND DANIEL DANA, D. D.

Newburyport, Massachusetts.

REVEREND AND DEAR SIR,

Newburyport, March 22, 1832.

I rejoice that you have been led to preach at large on the subject of "Revivals ;" and still more, that the instruction you have given your people, is likely, through the press, to become the common property of the religious public.

The unparalleled mercy with which God has visited, and is still visiting, his American churches, excites our increasing wonder. It should pour a tide of holy gratitude and joy into every heart.

Still we have reason to "rejoice with trembling." Spiritual prosperity, not less perhaps than temporal, has its peculiar dangers. Should those revivals which seem to be overspreading our land, lose their heavenly character; should they degenerate into mere animal, or enthusiastic, or artificial excitements; they would cease to be blessings. Their progress would be marked with desolation and spiritual death. To preserve them, then, in all their genuine, unsullied purity, should be the first object. This, I know, is your favorite object; and in its pursuit, you have the concurring wishes and prayers of every enlightened friend of God and man in the community.

On this most interesting point, you have been pleased to request some thoughts from me. And though I have little sanguine hope of meeting your expectations, yet as your request has the force of a command, I will offer a few desultory hints.

If all genuine religion is based on truth, it follows that every departure from truth, and every admixture of error, in religious instruction, tends to undermine the foundations of piety. Nor can it be denied that even the concealment of truth has a similar general tendency. These remarks are of universal application. But to no subject do they apply so forcibly, as to our protracted meetings. To these scenes multitudes resort to learn more of religion than they ever

knew before. Numbers bring with them an unwonted seriousness and candor. Others are softened on the spot; and for the first time, begin to hear without prejudice. All are liable to receive impressions which will attend them through life, and accompany them to the eternal world. From the bare statement, this is the time which preeminently demands a plain, energetic, undisguised exposition of scripture doctrines. This is the time to pour TRUTH in all its effulgence, and in all its fulness, on the mind. Shall we refuse to these immortal listeners, the gospel; the pure gospel; the whole gospel? This, we assuredly know, is just what they need; and is all they need. Other things may amuse the fancy; but this will save the soul. Other things may be more palatable; but they may be poisonous too. Shall we, in inculcating religion, suppress any thing, either of its humbling doctrines, or its arduous duties, or its costly sacrifices? Shall we for a moment suspect that any part of our Master's message will be improved by any curtailment, or addition, or modification, of our own?

Does not a disposition prevail, to depart from the simplicity of gospel truth; to fritter away its substance; to soften down its harsher lineaments; and to give it a form and features less offensive to the fastidious taste of the age? Do not many who value themselves on their orthodoxy, coalesce with latitudinarians in their grand error; and make reason the final umpire in matters of religion? Is not a false philosophy exercising a most baneful influence on Christian doctrines; repeating, in fact, the old experiment of Procrustes, and stretching or mutilating them into an agreement with its own model? That between genuine philosophy, and the doctrines of the gospel, there can be no real discrepancy, is perfectly obvious. Both emanate from the same eternal fountain of truth. But the philosophy of the mind, it is truly observed, is yet in its infancy. And no attempt to make an accurate and rigid application of its principles to the doctrines of the gospel, has hitherto succeeded. This, however, proves not that the attempt is utterly impracticable. Some master spirit may yet arise, deeply studied in the human mind, and deeply studied in the Bible; powerful enough to seize the best truths of philosophy, and to grapple with its errors; and humble enough to learn every thing anew at the feet of Jesus. Such a spirit might do much to pour light on the long-gathering darkness of Christian metaphysics, and to reduce the chaos to order. To such a teacher we might listen with safety, and with delight.

While the enterprising spirit of the age is accomplishing such

If

wonders in art, and even in science, numbers seem to anticipate corresponding improvements in theology. But with little reason. any essential truths are to break out from the Bible in the nineteenth century of Christianity, the Bible has been given in vain. It has failed to accomplish its grand object. We hope, indeed, that many of its great doctrines will be better understood. In other words, we hope that the darkness with which a false learning and a false philosophy have shrouded them, will be dispelled, and they will be seen by their own light. Improvements in religious knowledge come in a different way from most other improvements. They are the fruit, not of ambitious toil, or of bold speculation; but of humility, of self-distrust, of calm reflection, of ceaseless inquiry at the Heavenly Oracle, and of fervent prayer to the Father of lights. The fear of the Lord is the beginning of this wisdom. To approach the Bible, or any of its sacred truths, without reverence, without a holy, trembling caution, is to be disqualified, not only to teach, but even to learn. Here, men are ordinarily bold and self-confident in proportion to their ignorance.

Where men of judgment creep, and feel their way,
The positive pronounce without dismay.

How disastrous is it for religion, when men of this stamp become the oracles of the day; teaching what they have not learned; condemning what they have never understood; confident, where a little reflection would teach them to doubt; and breathing their own spirit into their admiring, deluded followers.

A special cause of doctrinal error and corruption is found in that excitement which frequently attends revivals of religion; and particularly, lengthened religious meetings. In these cases, the imaginations and feelings of men being powerfully roused, the plain truths of the gospel pall upon their ears, and they demand something more novel, more startling, more overwhelming. The contagion reaches the preacher. His own imagination and feelings are kindled; and he longs to utter something which shall irresistibly seize every heart. In the ardor of the moment, and perhaps with the best intentions, he utters a sentiment which his eool judgment would have condemned, and which the Bible condemns. But it enkindles thought and feeling. It thrills a whole assembly. Thus sanctioned, it flies forth on every wind; and it remains to trouble the church for ages.

If doctrinal errors are to be deprecated, as hostile to the purity of revivals, errors in experimental and practical religion are still more immediately dangerous and fatal.