to satisfy ourselves by resolving all into the sovereignty of God? Has the Spirit of God taken his departure from us, and taken up his abode in America? Does God refuse to bless our labours, or are those labours withheld? Because such revivals have been attended with partial or occasional evils, are we more disposed to shun than to welcome them? Are we so disposed to contend for order, and stillness, and imperceptible progress, that every thing which would be likely to disturb our routine and monotony frightens us? In short, is there not a cause in ourselves, which, if removed, would be attended with an abundant blessing from on high?

These are questions which appear to me to call for serious consideration. While I am not disposed to speak despondingly of the state of religion at home, I cannot but express my conviction that it does not keep pace with the abundance of the religious privileges which have been so long enjoyed. I apprehend that the preaching of the Gospel in public is not blessed to the extent that might be, because it is not followed up by other appropriate means, vigorously and perseveringly applied. It is not that divine truth is kept back in the pulpit, but because it is counteracted or neutralized by surrounding and accompanying circumstances, that its power is not more generally felt.

The single fact, that in Great Britain, the land of wealth and of liberty, and the boasted abode of light and religion, it is scarcely possible on any other than a Lord's Day, to get a decent meeting for religious exercises, unless under circumstances of extraordinary excitement, affords of itself the most powerful evidence, that religion, on the part of a vast number of its professors, is little better than a name. Their assembling in crowds on the Sabbath, to hear a popular preacher, or to occupy their stated pews, to go through the routiue of public service, is no proof of real religion. They

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put on the garb of a religious profession, as they put on their Sunday clothes; while, in many instances, they enjoy it less than they do their Sunday dinner.

We profess to meet together monthly, to pray for the spread of the Gospel; but what an appearance do we usually present! Can we reasonably lay claim to the credit of sin. cerity, when we profess an entire dependence on the outpouring of the Holy Spirit, for all the success of our labours and contributions? Have not these meetings, in too many instances, a discouraging instead of an encouraging effect on those who attend them, and on spectators? A stranger stepping into the greater part of such meetings in the metropolis, if he thought of the thousands by which he is surrounded, might be tempted to ask whether ten righteous persons were to be found?

Making every reasonable allowance for the circumstances of individuals, this is surely not a state of things which any Christian can look at with satisfaction. It is impossible to doubt, that if people were in earnest, a very different aspect would be presented. Religion, when it is life, (and if it is not, it is of little importance) will operate in a very different manner. Trifling and even considerable difficulties will be made to give way; and excuses which are repeated usque ad nauseam, will cease to be heard.

Note [EE]. page 146.

In this part of the discourse, as the attentive reader will perceive, I refer to attempts of various kinds to diminish public confidence, in the measures which are now so extensively employed for diffusing the knowledge of the Gospel. Every one is undoubtedly at liberty to form his own opinion of particular plans of benevolence, and to express his opinion

of the methods employed to promote what is considered the cause of God. But before what is in operation, and has been productive of good, is decidedly objected to and condemned, something beside an untried theory or speculation ought to be presented as the substitute. It is easy to subvert, but a difficult thing to build up. Nothing is more common than a finely constructed scheme, which looks admirably on paper; but which will never have an existence but in some region of Utopia. Declamation against Society work, and Committees, and management, is a much cheaper mode of inviting men to come and see our zeal for the Lord of Hosts, than actually taking part in the self-denial and labour which religious institutions require. Far be it from me to speak of the perfection of any of them; a very superficial acquaintance with them will prevent any man from glorying in them. They are, for the most part, the offspring of human wisdom; they are all conducted by human creatures, and must therefore partake of the imperfection which belongs to all the works of man. But they may still be parts of the great machinery appointed by God, to work out the redemption of this sinful world; and the attempt to injure them cannot therefore fail to provoke his displeasure.

It is gratifying to know, that amidst imperfections on the one hand, and opposition on the other, the great work is slowly but certainly moving onward to its destined consummation of glory. No weapon formed against Zion shall prosper, and every tongue that riseth in judgment against her shall be condemned. It is important that all should remember that they cannot materially impede the march of light and of righteousness; but that every moment which is lost in useless and unpractical contention, is so much detracted from the discharge of the debt which they owe to mankind, and so much lost to themselves in the reward which they might enjoy.

None of the great religious

precisely the same state as They have arrived at a mag

It is of great importance to trace the operations of providence in regard to religion, and to follow its leadings in the methods of propagating it. institutions of the day, are in when they were first formed. nitude which was not then contemplated, and are called to occupy fields which were then almost unknown. A different kind of agency and administration are now required, from what were necessary at the beginning. Whether the very best methods of carrying on their operations, either at home or abroad, are pursued, is unquestionably worthy of consideration; and those who can assist in promoting their improvement, should undoubtedly be encouraged. Every Christian ought to rejoice that the advancement of religion in the world requires such an apparatus as is now applied to it, although every part of that apparatus may not meet with his approval. However imperfectly the work may be done, it is better that it should thus go on, than that it should not be done at all. The most imperfect system of propagation, if truth is propagated, is preferable to a state of torpor and selfishness, from which nothing that is generous or heavenly can proceed.

It is often remarked with justice, that every period brings its special duties, claims, and temptations; and that we are bound to study the peculiar relations and obligations which devolve upon us from the character of the period to which we belong. The character of the present period may be given in one word-ENTERPRIZE. It applies to the scientific, political, and commercial character of the age, as well as to its religious character. Men are universally disposed to attempt noble deeds, and to grasp at new and sublime discoveries. The public mind has made a bound of ages in the space of a few years. A new economy is established in allthe departments of society; and what would formerly have

been regarded with suspicion or dismay, is now looked at with composure, or hailed with satisfaction. Men have made playthings of the very elements, and reduced the mightiest powers of nature to their subjection and controul. In such a state of matters, it is pitiful to look on as indifferent spectators, or cold-hearted objectors. Much that is chimerical may be fancied, and things wild and monstrous may be attempted. But who would not prefer the present period, with all its wildness, to those periods, dark, cheerless, and feeble, which we trust have passed away for ever? If this be the age of religious enterprize, can we wonder that it should involve evils necessarily gendered by excitement? The same sun which diffuses light and heat, causes the exhalation of the noxious vapours of the earth. Who would on that account wish the solar orb gave forth a feebler or a less ardent ray? The man who only attends to the spots upon its disk, when he might by its light survey the beauties of the universe, may be complimented for his perspicacity, but deserves little credit for his taste.

The posture of waiting, and the exercise of ardent devotion, are not incompatible with the most zealous and devoted activity. In the Christian they ought always to be united; and if they are frequently separated, we can only lament that human nature presents so many imperfect exhibitions of genuine Christianity. The way to correct these evils, if they exist, is to shew an example of a higher kind. They will never be extirpated by the men of prayer speaking against the men of action; or the men of active zeal inveighing against the men of prayer. One good example will do more than a thousand speeches. Howard's personal daring produced a greater effect on the attainment of his object, than the writing of a hundred volumes would have done. Let me invite the reader to make the practical application of this argument. If he would have part or lot in the glory of the