the ecclesiastical history of our times justify our giving it a large share of our attention. To understand the subject, the terms must be explained. A revival of religion, therefore, signifies a restoration of godliness or piety to a more sound, active and vigorous state: the terms supthe pre-existence of religion in some form, approximating, in some degree at least, to its true nature. It may be considered further, in an individual relation, or of a public character, and taking place in churches or nations. In the first distribution it supposes the agent to be possessed already of true religion, else the word Revival is wholly misapplied. In the latter class, it supposes the existence and administration, in some degree, of God's word, the rule, means and foundation of true religion. Where that exists, God has in one form deposited the administration of his covenant; and the revival of religion is not the production of any thing absolutely new, but the application and establishment of what is already revealed. It is true indeed that this does not fall strictly under the denomination Revival, which properly signifies a restoration of life to a former degree of vigour and activity. But, by a mode of reasoning which I trust will not be deemed unjust in the relation of religion to social man, as it is revealed in God's word, the very acceptance of that word as a divine revelation, and consequently as a rule of faith and practice, involves a professed subjection to the whole of God's will therein revealed; and of course, every step of deviation from it, as a rule of faith and practice, must be considered as a defection, and the renunciation of such defection, a reformation, in its public character approaching to a revival. Perhaps it will be asserted that this term can nevertheless not be properly applied, even in such cases, without a previous solemn profession, in some form, of the religion contained in the Scriptures; and that it is to the restoration from a declining state, to that profession in its power, that the application revival properly belongs. I am sensible of the force of the objection, and that there are many obvious exceptions to my remark. On this particular, therefore, I would not be tenacious: my aim being merely on this branch of the definition of Revivals of religion, to maintain the importance and necessity of God's word, the fact of its antecedent gift and neglect, and its place in giving to religion a sound and wholesome state. From the definition of the terms, and the explanation of the definition, I proceed to offer some remarks more at large on the subject. 1. In its relation to individuals. It supposes we have seen the existence of true religion in the soul of man, and also a declining state of that religion, to repair which, is the object of a re vival. The subject is "begotten again of incorruptible seed by the word of God which liveth and abideth forever." He has been "called out of darkness into God's marvellous light." He has "passed from death unto life." His mind has been enlightened with divine truth, his conscience affected, his will renewed and changed. An incorruptible and deathless principle of holiness, communicated by the Holy Spirit, has tinctured all the faculties of his soul, by which he has been made, as well as enabled, actively to live unto God. The glory and majesty of the divine nature, the persons in the Godhead, Father, Son and Holy Spirit, and their offices in the economy of grace have been discerned, and the active powers of the soul, under the regenerating influence of the Spirit of God, have been put forth in gracious exercises of faith, acceptance, love and desire towards them according to the revelation made of them in the gospel. By the grace of the Holy Spirit, he has been enabled to embrace the righteousness of the Son, and has thus drawn near to the Father and taken hold of the covenant of God for his salvation, vowing, according to the tenour and in dependence upon the provisions of that covenant, to live unto God in newness of life and in the observance of divine ordinances. Genuine repentance, the fruit and effect, not the precursor, of faith in the blood of Jesus, while containing in its own nature a sorrow 'for original sin, and past actual transgressions, has been attended with a hearty determination to oppose hereafter all sin, and follow after universal holiness. Of these truths I here enter into no elaborate proof. That such an influence, in its whole character, passes upon the souls of the redeemed, more or less distinct in its several properties, no serious reader of the Bible will dispute. But alas! the experience of the church in all ages, and of many of the most distinguished of the people of God evince the fact that without losing the principle of life they may for a time lose its power. The active agency of a subtile adversary, the ensnaring influence of the world, the deceitfulness of sin, may either suddenly and violently intercept the power of true religion, or gradually produce a state of carnal and injurious languor and indifference. Divine truth and ordinances lose their wonted influence, religious duties are attended to with dull formality, or are often neglected, and the care and pleasure of this life usurp in the soul of the declining Christian a dangerous ascendancy. But an internal pain, more tender, more effectual than the anguish of an exasperated conscience, evince the existence of a nature superior to the properties of fallen man, and is both the evidence and the foundation of an escape from the snare, and of a revival of religion. The principle of life is not extin guished. Internal grief retains and preserves in secret a strong sense of the evil of sin-a sanctified memory preserves the remembrance of the joys of holiness-a restraint of divine love, more powerful than fear, preserves from total apostacy—and the unchangeable nature of the divine covenant secures the restoration of the tottering Christian to the perfect way of God's law. "For the iniquity of his covetousness I was wroth and smote him; I hid me and was wroth, and he went on frowardly in the way of his heart. I have seen his ways and will heal him: I will lead him also and restore comforts unto him and to his mourners.I will heal their backslidings, I will love them freely, for mine anger is turned away from him. Ephraim shall say what have I to do any more with idols?” Isa. lxvii. 17,18. Hos. xiv. 4–8. These are promises: promises of the covenant of grace, having their confirmation in Jesus Christ, and therefore determine the certainty of the event, as well as describe the nature of what they promise to all who are included in that covenant. And they certainly describe a revival of religion in the individual concerns of the people of God.There are now two observations to be made from what has been stated, in which I think this whole concern differs materially from revivals of religion as they are now generally considered and discovers them to be materially defective. 1. The circumstances which pass under the name of revivals of religion are nothing more, after all, than the excitement of the earnest attention of great numbers, to whom before the business of religion was a matter of entire indifference, and their accession to a professed subjection to the gospel of Christ. The application of the term therefore, as it relates to individuals, is in this respect altogether improper and unfounded. In all cases, (the exceptions, if any, are so few as not to deserve mention,) both young and old are supposed then to become the subject of a saving change and to be admitted to the hope of everlasting felicity. It is not then a revival but a beginning of religion, by the supposed acceptance of the salvation of Christ. The great enquiry here, therefore is, whether those who have professedly accepted this salvation, have had made known to them the true God, the true nature of salvation, and the duties which he requires of those who dedicate themselves to his service. Religion in its subjective character, that is in its influence on those who are its subjects, is of vital moment: but so also it is in regard of its object, and it is perfectly evident that in the incipient step of receiving a religion, the object it presents is of primary moment. It will be admitted that powerful, painful and joyful emotions of the soul are perfectly consistent with a darkened understanding and an unrenewed will: that false apprehensions of the object of religious worship and of Christ the Mediator, may be united with religious enthusiasm, and that in ascertaining the value of religious excitement, a previous enquiry is to be determined before we consider the character of the subjects themselves in their religious worship and adoration. The first commandment in the law of God places this in a conspicuous light. "I am the Lord thy God-thou shalt have no other gods before me." The scriptures often insist on this principle, indeed their great end is to reveal the true God and his salvation. The peculiar names, titles and attributes by which the Lord God of Israel is made known, the promises which are given, as well as the language in which the conversion of mankind to true religion is described, place this in a very interesting light. "Ye shall know that I am in the midst of Israel, and that I am the Lord your God." (Joel ii. 27.) I am the Lord, that is my name, and my glory will I not give to another." (Isa. xlii. 8.) "I, even I, am the Lord, and and besides me there is no Saviour." Isa. xliii. 11.) "Look unto me and be ye saved all the ends of the earth for I am God and there is none else." (Isa. xlv. 22.) "Ye shall be witnesses unto me both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost part of the earth." (Acts i. 8.) "Believe on the Lord Jesus Christ and thou shalt be saved and thy house." (Acts xvi. 31.) "Ye turned to God from idols, to serve the living and true God.” (1 Thess. i. 9.) "The Lord Jesus shall be revealed from heaven-taking vengeance on them that know not God." (2 Thess. i. 7, 8.) I forbear to multiply passages these will be sufficient to confirm the principle laid down, viz: the primary and indispensible importance of a correct apprehension respecting the being, subsistence and attributes of the object of religious worship, so far as these are revealed in the gospel of Christ. The same consideration bears with equal force on the importance of correct views of the person and work of the Mediator, and the office of the Holy Ghost. "He that hath the Son hath life; and he that hath not the Son hath not life.”— (1 John v. 12.) "The Spirit of truth whom the world cannot receive because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you and shall be in you." (Joh. xiv. 17.) Are these things furthermore connected with a just view of God's law, and with an observance of the words "teaching them to observe all things whatsoever I have commanded you?"-is a question which likewise enters into the value of those events we are now considering. Until facts of this nature can be adduced to recommend them, it is at least just to hesitate whether they may be considered as an introduction or diffusion of the christian religion. Zeal without knowledge, however rapidly it may carry its subject must ever lead out of the way of life.* 2. The next observation addresses itself to the Christian who may be conscious of a decline in the power of Godliness, who may desire to have the work of God restored and revived in his soul. The means of sanctification are God's truth and ordinances. These cannot profitably be substituted by vehement harangues or sympathy with the excitement which may be produced in the ignorant and ungodly, whose eyes may be opened to behold somewhat of their danger, but not healed to see and apply to the great remedy. God's law is perfect, and converts The soul in sin that lies; And makes the simple wise. True holiness and genuine repentance are things of a more solid nature, more gradual in the increase, and more permanent in their effects than to be the mushroom growth of temporary excitement. It calls for the peculiar exercise of faith in the promises of God who is a strong hold in such a time of trouble, earnest application to the blood of the covenant and to the Spirit of grace. The work itself of a revival of religion in the Christian, may be considered as embracing these three particulars: 1. Deliverance from the power of besetting sin. 2. More full and free communion with God. 3. Holy peace of mind. Religious duties such as are prescribed in God's word, attendance upon public ordinances and fellowship with the saints, meditation on the word of God, and prayer, will be found to be prevailing means to the believer to impart the encrease of these blessings: And under their influence godliness, unostentatious and noiseless in its character, often hidden in its course, will nevertheless grow in his soul "like a tree planted by the rivers of water," or like " a well of water springing up unto everlasting life.” These remarks, in which it is candidly admitted, the subject is not discussed with the fulness, perhaps with the plainness it requires, cannot, it will be seen, expose those to the charge of hostility to a revival of religion in fact, who view in a suspicious light, the claims of many passing events to the character of a revival of religion. It is true, indeed, every Christian will have reason to perceive that he has not exerted and does not exert himself, with a zeal worthy of so excellent a cause, * We take the liberty to call the attention of our readers to this excel lent remark of our correspondent, by placing it in italics. |