has drunk deeply at the fountain will be disposed to say, with the most profound of philosophers, and the most humble of men, "I appear to myself like a child; I have picked up here and there a pebble on the sea-shore, but the vast ocean of knowledge still lies unexplored before me.' I would, therefore, advise you, before you indulge, on a review of your present attainments, in vanity or pride, to wait till you have learned much more than you at present know. You will then be much better able to judge whether your existing stock of knowledge is such as to warrant an exalted idea of your present qualifica

To the Editors.-In the account of Means which appear to have been blessed in promoting the Revival" of religion in America, as repblished in your Journal, it is remarked, 66 While Christians have prayed with more faith than usual, ministers have also preached with more faith than heretofore." And in a note the following observation occurs: "It is a question worthy of very serious consideration, how far the Gospel is rendered fruitless by the weakness of faith in those who preach it. We use faith here in its most extensive signification. We mean by it, that moral impression on the whole soul, which corresponds with the Gospel mould, with the nature and magnitude of spiritual objects, so far

*Sir Isaac Newton.

writer of these lines has for some time deeply felt and deplored his great want of such a faith as is above described. He is ashamed and confounded on a review of his work in the vineyard of the Lord; persuaded, that had he exercised a more lively faith in the "nature and magnitude of spiritual objects," his efforts would have been prospered much more than they have been. His distress would be beyond expression, and he would be induced to give up his work altogether, did he not meet with some relief from finding, that others have felt and acknowledged the existence of the same evil, of whom he cannot entertain a doubt, either that they were the devoted servants of Christ, or that they have been useful to the souls of men. Isaac Ambrose relates, that a person told him that he had a long time attended upon the ministry of Rich. Vinės, an eminent preacher in his day, in London, "who managed the controversy between us and the Jews with great learning and piety. And when he had gone through his arguments, he addressed himself to the people in such words as these: Perhaps many of you will think, that I have fully confuted the Jews, and given them such an evidence of our religion, as they will not be able to answer; and indeed, I do take the reasons to be above the opposition of gainsayers; but yet I would embrace the feet of that man who would assure me, that I should never again question in my own soul, whether Jesus was the Messiah or no! Upon which, said the relater, a general groan went through the congregation, as if

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every person shared in the concern that a minister so eminent should complain of an unbelief, that would hazard the foundation of our most holy faith!"

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Many expressions occur in the conversations of Christ with his Apostles, which imply the necessity of a strong faith in those who declare his word; and the certainty of a proportionate mea. sure of success, if it is in exercise. Should we not then lay these considerations to heart, and be more importunate than heretofore, at the throne of grace, with reference to this point? The writer was struck on opening recently Dr. Owen on "the Work of the Spirit in Prayer," with the following passage "The principal matter of our prayer has respect to faith and unbelief; the Apostles prayed, Lord, increase our faith." He goes on to remark, that without a conviction of this, "we know not our greatest wants, nor what to pray for." Mr. Cecil says, in his Remains, "Faith is the masterspring of a minister. Hell is before me, and thousands of souls shut up there in everlasting agonies-Jesus Christ stands forth to save men from rushing into this bottomless abyss-He sends me to proclaim his ability and his love: I want no fourth idea!— every fourth idea is contemptible!-every fourth idea is a grand impertinence!" The writer only adds, that he earnestly hopes some of your correspondents will take up this very important subject, and that he shall see in the Congregational Magazine some weighty and profitable papers upon it.

1. The Divinely appointed Means for preserving a prosperous, or restoring a declining Church: a Sermon, preached at the Baptist Monthly Meeting, held at Maze Pond, Southwark, November 18, 1828. With an Appendix on the Nature and End of Christian Fusting, By Joseph Ivimey. Wightman and Cramp. pp. 32. 1s.

2. The Means of promoting a Revival of Religion in the Churches: a Discourse, delivered at Newport, in the Isle of Wight, June 4, 1828, before the Southern Association of Baptist Churches. By John Neare. Wightman and Cramp.

pp. 41. 1s.

3. A Pastoral Letter on the Subject of Revivals in Religion: addressed primarily to the Church of Christ assembling in Carr's Lane, Birmingham; and submitted to the Consideration of the Independent Churches in general. By John Angell James. pp. 40. 1829. Westley and Davis.

4. Pastoral Discourses on Revivals in Religion. By Henry Forster Burder, M.A. To which are appended, a Letter to Congregational Churches, and a State ment of Facts regarding American Revivals. Westley and Davis. pp. 155.

3s. 1829.

5. The Means of a Religious Revival: a Sermon, by John Howard Hinton, M.A. Holdsworth and Ball. pp. 84. 28. 1829.

6. On the Prosperity of Christian Churches, and the Revival of Religion: Three Sermons, preached at Stepney Meeting, by Joseph Fletcher, A.M. Westley and

Davis. pp. 123. 1829.

7. A Revival of Religion desired and implored: a Sermon, delivered at Great George Street, Liverpool, by Thomas Raffles, LL.D. pp. 22. 12mo. Hamilton and Co. 1829.

8. Christianity as understood and practised by the early Christians: the Substance of a Discourse, delivered by the Rev. Wm. Orme, at Camberwell; reprinted from the World Newspaper. 16 pp. 1829.

"REVIVAL!"- -"Reformation!" These terms have, for some time, been alternately revolving in our minds. In their application to religion, they appear to be closely connected; and it may be a ques

tion, whether we should adopt the one or the other, as the watchword of the day. It is true, that the works before us are all professedly on the subject of "Revival;"-taking for granted, that "Reformation" has already been effected. We presume, that the clay hath been re-modelled; but we see not the animating fire from heaven, quickening the cold form: the breath of God hath not yet made it a living soul." But, supposing the re-modelling should be incomplete: supposing the form should be monstrous, and the material unsound, may we not conclude, that the life-breath. ing influence will be withheld, until the reformation shall have become perfect?

It appears from the inspired letters in the Apocalypse to the churches as dictated by Christ, that he is extremely jealous for the purity of every particular congregation: any departure from this purity exposes a church to his displeasure. Christians being required to enter into church-fellowship, a certain order and discipline must be requisite for the maintenance of that fellowship, according to the intention of Christ, by whose authority it is established. Before, therefore, we can properly understand the nature of a religious revival or reformation, we must know what that state of Christian society is, which the Lord has made it the duty of his people to attain; otherwise we may be liable, on the one hand, to run into the vagaries of wild enthusiasm, or, on the other hand, to rest contented with a defective or corrupt practice,

Our limits forbid us to enter into detail it is enough to establish a criterion unquestionable and infallible. Fidelity, holiness, patience, zeal, the love of the truth, the love of the brethren, concern for the glory of Christ,these are the qualities sought for and commended by him, and the contrary are reproved and awfully denounced.

Now, supposing a church or churches of Christ to be in that condition, which calls for revival or reformation, as in the instance of the church of the Laodiceans, what course is to be pursued, or rather in what language would Christ address it? The faithful and beloved disciple is commanded to write a letter in the name of Jesus to inform the church, through its minister, that its lukewarmness is highly disgusting to Christ; to describe and expose its selfconceit, and to call upon it to repent and it is to be recollected, that this inquisition was made toward the close of the first century of the Christian era, before the age of miracles had passed away, and when the extraordinary influences of the Holy Spirit were still vouchsafed; nay, that the message itself was dictated by the Holy Spirit, who calls upon "him that hath an ear to hear what the Spirit saith to the churches."

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From these circumstances, therefore, we are led to conclude, that where revival and reformation are needed, there must not only be

Let us not here be assailed by a cold and curious, or a fanatical cavil on the great metaphysical question, which has divided all speculative minds from the beginning of the world, respecting the balance of agencies, human and divine. Let these ultimate facts be admitted, that man is responsible, and that God is sovereign, and that admission is enough for all practical purposes.

With all these lights thrown on the subject by the Holy Scriptures, we ask, are we to do nothing, but pray and wait for a great and extraordinary effusion of the Holy Spirit, in order to enjoy a religious revival? Is it enough to humble and afflict our souls for a day? Is a revival to be expected without a reformation; or does a revival consist in the gathering of greater numbers together, in the accumulation of religious services, in the fervid excitement of public addresses, numerous prayers, and frequent praise; in the stir, and novelty, and sympathy of thronged assemblies? all these be the nemay cessary and the innocent attendants on a religious revival; but they are to be carefully distinguished from the revival itself. If, in the first age of our religion, the extraordinary effusion of the Holy Spirit was not granted for its revival or reformation; but the Spirit rather called on the churches to repent, and do the first works," to return to their “first love;" to remember from whence they were fallen, and to become decided, "either to be cold or hot;"-much less can we, at this distance of time, expect such an effusion, without, at least, the same preliminaries.