faithfully and most successfully, you would learn that these were the seasons in which they made their brightest and largest attainments in religion. And these seasons they have not failed subsequently to connect with special praise and thanksgiving to God. That there are cases in which Christians, during a revival, have had so much to do with the hearts of others, that they have neglected their own; and that there is danger, from the very constitution of the human mind, that an enlivened and elevated state of Christian affections will be followed by spiritual languor and listlessness, I admit; but I maintain that these are not necessary evils; and that the Christian, by suitable watchfulness and effort, may avoid them. It is not in human nature always to be in a state of strong excitement; but it is possible for any Christian to maintain habitually that spirit of deep and earnest piety, which a revival is so well fitted to awaken and cherish.

IX. The last objection against revivals which I shall notice is, that they cherish the spirit of sectarianism, and furnish opportunities and inducements to different denomi nations to make proselytes.

I own, brethren, with grief and shame for our common imperfections, that the evil contemplated in this objection frequently does occur; and though, for a time, different sects may seem to co-operate with each other for the advancement of the common cause, yet they are exceedingly apt, sooner or later, to direct their efforts mainly to the promotion of their own particular cause; and sometimes it must be confessed the greater has seemed to be almost forgotten in the less. Wherever this state of things exists, it is certainly fraught with evil; and the only remedy to be found for it is an increased degree of intelligence, piety, and charity, in the church.

But here again, let me remind you that, let this evil be

as great as it may, the most you can say of its connection with revivals is, that they are the innocent occasion of it— not the faulty cause. Suppose an individual, or any number of individuals, were to take occasion from the fact that we are assembled here for religious worship, to come in, in violation of the laws of the land, and by boisterous and menacing conduct, to disturb our public service; and suppose they should find themselves forthwith within the walls of a jail ;—the fact of our being here engaged in the worship of God might be the occasion of the evil which they had brought upon themselves; but surely no man in the possession of his reason would dream that it was the responsible cause. In like manner, a revival may furnish an opportunity, and suggest an inducement, to different religious sects to bring as many into their particular communion as they can; and they may sometimes do this in the exercise of an unhallowed party spirit; but the evil is to be charged, not upon the revival, but upon the imperfections of Christians and ministers, which have taken occasion from this state of things, thus to come into exercise. The revival is from above: the proselyting spirit is from beneath.

But the fallacy of this objection may best be seen by a comparison of the evil complained of, with the good that is achieved. You and I are Presbyterians; but we profess to believe that our neighbors of many of the different denominations around us, hold the fundamental truths of the gospel, and are walking in the way to heaven. As Presbyterians we have a right, and it is our duty to take special heed to the interests of our own church; but much as we may venerate her order or her institutions, who among us is there that does not regard Christian as a much more hallowed name? In other words, where is the man who would not consider it comparatively a light matter whether an individual should join our particular communion or some

other, provided he gave evidence of being a real disciple of Christ? Now apply this remark to revivals. The evil complained of is, that different sects manifest an undue zeal to gather as many of the hopeful subjects of revivals as they can into their respective communions. Suppose it be so and what is the result? Why that they are training up-not as we should say, perhaps, under the best form of church government, or possibly the most unexceptionable views of Christian doctrine-but still in the bosom of the church of God, under the dispensation of his word, and in the enjoyment of his ordinances, and in communion with his people-are training up to become members of that communion in which every other epithet will be merged in that of sons and daughters of the Lord Almighty. Place then, on the one side, the fact that these individuals are to remain in their sins, supposing there is no revival of religion, and on the other, the fact that they are to be proselyted, if you please, to some other Christian sect, provided there is one; and then tell me whether the objection which I am considering does not dwindle to nothing. I would not deem it uncharitable to say that the man who could maintain this objection in this view, that is, the man who could feel more complacency in seeing his fellow men remain in his own denomination dead in trespasses and sins, than in seeing them join other denominations giving evidence of being the followers of the Lord Jesus, whatever other sect he may belong to, does not belong to the sect of true disciples. Whatever may be his shibboleth, rely on it, he has not learned to talk in the dialect of heaven.

I have presented this subject before you, my friends, at considerable length, not because I have considered myself as addressing a congregation hostile to revivals-for I bear you testimony that it is not so-but because most of the objections which have been noticed are more or less current

in the community, and I have wished to guard you against the influence of these objections on the one hand, and to assist you to be always ready to give an answer to any one that asketh a reason of your views of this subject on the other. I hope that what has been said may confirm your conviction that the cause of revivals is emphatically the Saviour's cause; and that you may be disposed, each one to labor in it with increased diligence and zeal. And may your labors be characterized by such Christian prudence, and tenderness, and fidelity, that while you shall see a rich blessing resting upon them, they may have a tendency to silence the voice of opposition, and increase the number of those who shall co-operate with you in sustaining and advancing this glorious cause.

LECTURE III.

OBSTACLES TO REVIVALS.

1 CORINTHIANS ix. 12.

-Lest we should hinder the gospel of Christ.

It is impossible to contemplate either the life or writings of the Apostle Paul, without perceiving that the ruling passion of his renewed nature was a desire to glorify God in the salvation of men.-For the accomplishment of this end there was no service which he would not perform; no earthly comfort which he would not surrender; no suffering which he would not endure. A charming illustration of his disinterestedness in the cause of his Master, occurs in the chapter which contains our text. He maintains, both from scripture and from general equity, the right which a minister of the gospel has to be supported by those among whom he labors; and then shows how he had waived that right in favor of the Corinthians, that the purpose of his ministry might be more effectually gained. "If others be partakers of this power over you," says he, that is, "if it is the privilege of ministers in general to receive their support from those for whose benefit they labor, are not we rather entitled to this privilege-we who have been instrumental not only of instructing and comforting you, but of leading you to the profession of Christianity? Nevertheless we have not used this power, but suffer all things, lest we should hinder the gospel of Christ: we cheerfully submit many inconveniences and deprivations, that our success winning souls to Christ through the gospel, may not be