dependent on chance showers: "Blessed is the man whose delight is in the law of the Lord, and in his law doth he meditate day and night, and he shall be like a tree PLANTED BY THE RIVERS OF WATER." How much superior in religion is habitual growth to accidental rapture! and how much less deceptive! If, then, we would be healthy, flourishing, fruit-bearing Christians, let us cultivate devout meditation. Here is the point of responsibility. We cannot by a mere act of will arouse reverence, and love, and hope, and holy joy. But we can direct our minds to those truths which are calculated to excite these emotions, and are recorded for this very purpose. Want of consideration is the soul-destroying guilt of multitudes : "Consider your ways, and be wise." "The wicked, through the pride of his countenance, will not seek after God; God is not in all his thoughts!" We are God's children only in proportion as he dwells in our thoughts and reigns in our hearts. Hull, July, 1846. N. "AS WILLOWS BY THE WATER-COURSES." WHATEVER may be the precise reference of the portion of Divine truth placed at the head of this article we will not now discuss. We cannot, however, deem ourselves far from right in applying it to the children of believing parents. Of them, we presume, it is predicted, "they shall spring up among the grass as willows by the water-courses." When the Holy Spirit descends upon them they do this, 1. As naturally as willows spring by the water-courses. In the inspired writings, willows are invariably connected with brooks or water courses. Poets who have sung of the willow have, almost without exception, represented it in the same position. And it certainly seems, wherever else it may be planted, to be most at home by the water-courses. There it appears to grow naturally. In this, we think, it furnishes an illustration of the growth of converts in believing families. Nowhere, it is our conviction, do these persons more naturally spring up or grow than in such families. A few facts may tend to elucidate this statement. Some individual cases known to the writer might be mentioned, but a larger collection of instances than he can furnish may perhaps be preferable. Not very long since the students in a theological seminary were desirous of knowing to what extent parental piety had been serviceable to them. They found, upon inquiry, that out of 120 pious students fully 100 had praying parents. A few years ago, ninety-two persons were admitted to a Christian church at one communion season. Out of that number fifty-seven, or nearly two-thirds, had a pious parent. Some time back, two Christian friends were conversing upon the influence of parents in the conversion of their children. They were thus led to glance over their own neighbourhood. In twenty-seven families, both parents pious, there were eighty-four out of 125 children, or two-thirds, under the influence of Divine grace. In nineteen other families, where only one parent was pious, thirty-one out of ninety-five children, or about one-third, were believers. In fifty-two other families, neither parent pious, thirteen children out of 139, or not even one-tenth, were all that had given any evidence of possessing grace, and none of these became pious while living at home. Now, we think that these facts, which we believe the records of churches would generally corroborate, warrant us in arriving at the conclusion that converts spring up and grow in believing families most naturally. The truth, we feel confident, is children become pious most readily where parents are most pious themselves, where they are most prayerful with as well as for their children, and where they are also most moved by a desire for the glory of God, rather than for the gratification of their own feelings. And if it be true that the word is able, is adapted to make wise unto salvation, that chaste and scriptural behaviour is likely to win even without the word, and also that prayer has real power with God, surely, nowhere may spiritual springings be more naturally looked for than where these things are found in full exercise. But there are exceptions. What is to be said about them? Often do we hear that some of the children in the most godly families, who have enjoyed the same instruction, care, and affection as others in those families, have turned out badly. It is, however, to be feared that this is, in most cases, questionable. Did favouritism never exist in Christian families; was there no such thing as parental and weak fondness; had all parents the skill of adapting truth to the disposition; were the promises always believed to be God's; and could it be shown that there were at no time any serious parental inconsistencies witnessed by some of the children more than by others, we might believe that some of the children in very godly families turn out badly, notwithstanding that they share in precisely the same advantages as the rest. Till this can be made evident to our minds, we must be content to remain incredulous in this matter. There are, however, some professing families in which none of the children turn out well. How is this? Because either of a want of prudence or of piety, or else of both, in the parent. There is either worldliness, and so inconsistency; or the rod, not the tyrannizing, but the correcting, the restraining rod has been spared. Oh! that sad exclamation, He is only a child. How many children has it ruined! We would not indeed advocate harshness. But we would urge the importance of affectionate firmness. "Foolishness is bound in the heart of a child, but the rod of correction shall drive it far from him." When the Holy Spirit descends upon the children of believers they shall spring up, 2. As usefully as willows by the watercourses. One who has studied the subject assures us, that "the many important uses rendered to mankind by the different species of willows and osiers serve to rank them first in the list of our economical plants." Our deliberate conviction is, that the offspring of believers, when influenced by the Holy Spirit, do also rank first in the list of Christians that are useful. Is this questioned? Do any suppose that the notion is true, that the greatest sinners make the best Christians? We answer that this is sometimes most certainly true; but then most frequently these great sinners so converted and made useful are the children of the pious, for whom prayer has at last been kindly answered. Was it not so with Augustine, Buchanan, Newton, and many others who have gone far into error and sin, but who have been reclaimed? And then with respect to others, such as Bunyan and Cranfield, men of strong feeling, and so impassioned in every course they adopted, has there not been a comparative deficiency of usefulness, owing to a want of that groundwork of instruction which, had they been the children of Christians, they would have possessed from their earlier days? Nay, have there not been many among these who have broached errors, and formed parties in the church? Far be it from us to make sweeping assertions about such parties. All we are contending for is the rule. We believe that, comparing the seed of Christians when converted as a whole with the children of unbelievers that are converted as a whole, the balance of real usefulness will preponderate very greatly on the side of the former. Were not Samuel, Timothy, Luther, Calvin, Howe, Henry, Heywood, Traill, Watts, Doddridge, Dwight, and hosts of other most eminent Christians, both among the ancients and moderns, the offspring of praying parents? and is it not precisely what might be expected that, considering their advantages, the offspring of believers should be most useful? Do we not in matters generally look for returns in proportion to outlay? And why should we not in connection with religion? There is nothing in the Scriptures to discountenance it. Nay, so far from this, such a course is approved in the Scriptures: "Unto whomsoever," said Jesus, "much is given, of him shall be much required." How highly favoured then are Christians who have children! They have promises, not only for themselves, but for their children. It is true, grace is not hereditary, but promises, to some extent, are. At any rate believers have promises which they can plead on behalf of their children. Now the question is, How are these pleaded? At the best, is it not too frequently the fact that believers do not seek the fulfilment of these promises for their children while they are children? Are not too many pious parents sceptical as to the probability of early conversions? Would not the statistics be painfully interesting of those Christian parents who prayed with and talked kindly to their little sons and their little daughters apart, and who also pleaded the promises referred to believingly? We fear they would. It is indeed a matter of gratitude that there are some who really act thus. But is it not also a matter, at least, of equal regret that there is reason to fear that the number is exceedingly limited? From many quarters we are hearing just now that the church is in a languid condition. And what, we would ask, is more likely to produce its revival than the right attention of all believers to their own children? Do we not need more home religion and intrinsically home effort? And why should not such effort be made? The Lord, we feel assured, will not excuse that Christian who has neglected his family, because he has attended to others farther off. The rule for Christian effort is, not indeed to stop, but yet to begin at home; for there opportunities are most numerous, and responsibility is weightiest. Baxter said, long ago, that if Christian parents rightly attended to their children, conversions under the ministry would be rare. And, perhaps, he was not far from the truth. Oh that believing fathers and believing mothers would set about this work in good earnest, that so they might have the felicity of being parents not only naturally, but spiritually! June 10, 1846. W. A. P. HINDERANCES TO REVIVALS. To the Editor of the Christian Witness. SIR, Of late you have called the attention of churches and pastors to the important subject of revivals, in a series of able papers by writers of our own and of the American churches. May the Divine blessing abundantly prosper your attempt thus to arouse us all from that. spiritual and deadly lethargy into which we have too generally sunk! Will you allow one less than "the least among the brethren" to add a few thoughts on some things which have long appeared to him among the most serious hinderances to the revival of true religion? It is said of our blessed Lord, Matt. xiii. 58, "And he did not many mighty works there, because of their unbelief." It seems that, on the part of those who were healed by Christ, faith in his power to heal was of the first importance; if not essential, the absence of it, or unbelief, effectually prevented the exercise of his gracious power. Enthroned in glory, he now performs mightier works than any which distinguished the days of his humiliation. Exalted as a Prince and a Saviour, he gives repentance and the forgiveness of sins; he sheds forth the Holy Spirit, "to bind up the brokenhearted, to comfort all that mourn, to appoint to them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified," Isa. Ixi. 1-3. These were the greater works, or at least the 'chief of them, to which our Lord referred: "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do, because I go unto my Father," John xiv. 12. These works, which may be described as healing the diseases of the mind, and raising to spiritual life those who are dead in trespasses and sins, constitute a true revival-such as was witnessed on the day of Pentecost; such as has from that day to this been again and again experienced by the church of God, as the fulfilment of her Saviour's promise, "And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;" and such a revival as is now so much to be desired. But these mightier works are to be accomplished by or through "him that believeth on me;" the baptism of the Holy Ghost and of fire is still to be expected only by those who "wait for the promise of the Father, which ye have heard of me," Acts i. 4. And as unbelief prevented the performance of physical miracles, so the absence or even the weakness of our faith hinders the accomplishment of spiritual wonders. For, I. The weakness of our faith in the great truths of Divine revelation may explain the apparent indifference of professors to the low state of religion among us at the present time. Hence they cannot be expected to feel the importance of seeking or desiring its revival. To desire any object strongly we must see and feel its importance in a corresponding degree. The clearer our perceptions, and the deeper our impressions of its value, the more shall we long and labour for its attainment. On this principle we account for the eagerness of the merchant, the keenness of the politician, and the perseverance of the philosopher, in the pursuit of gain, of power, or of knowledge, as their respective objects. So, as Christians, that we may desire and pray, labour and look for a true revival of vital godliness in and around our churches, we must see clearly and feel deeply the value of the soul, the dread realities of heaven and hell, the weight of eternity, the evil of sin, the beauty and excellency of holiness, the obligations of men to God, to Christ, to the Holy Spirit, the greatness of salvation, and the blessings and glory of the gospel. What would such a revival be but this-all minds that have become savingly acquainted with these momentous discoveries being brought to feel and to exemplify much more their practical influence, and those minds being so affected which have never been before? And must not this change begin with such an increase of our faith as will show to all men beyond a doubt that we really believe the discoveries of the Bible to be of paramount importance; an increase of faith that will no longer leave it to be questioned whether we really believe this or not, and that will lead us to desire and seek for the revival of the church and the conversion of the world as objects far more important in our esteem than all the gains of commerce, the rewards of ambition, or the discoveries of philosophy? II. The weakness of our faith occasions the prevalence of carnal dispositions and unholy practices among professors. These certainly, and in many ways, completely hinder the work of revival. A stronger faith would purify the heart and overcome the world to a much greater degree than is generally witnessed. It would put away all bitterness, and wrath, and anger, and clamour, and evil speaking, with all malice; it would crucify the flesh with its affections and lusts; it would teach and enable us to "present our bodies a living sacrifice, holy and acceptable unto God-not to be conformed to this world, but to be transformed by the renewing of our mind." But while our faith in Divine realities is weak, while it almost approaches to unbelief, we shall still be greatly influenced by that wisdom which descendeth not from above, but is earthly, sensual, devilish;" and where that prevails there will be "envying and strife, confusion and every evil work." Now, not only are these sad fruits of a weak faith a great hinderance to revivals, as they are the very opposite of all we desire to see revived-the very evils to be removed by a true revival; but they effectually, though indirectly, hinder them, 1. By grieving the Spirit of God. These are of all things most hateful in his sight that we may not grieve him we are exhorted to put them all away, Eph. iv. 29-32; 1 Thess. v. 19-23. Their prevalence caused him to withdraw from his ancient church and from Christian churches of primitive times, Psa. lxxviii. 40; Isa. lxiii. 10; Heb. iii. 10, 17; and Rev. ii. 4, 5, 7; iii. 14-22; and thus warned, every church that allows and shelters them may expect to be deserted by her Saviour's gracious and life-giving Representative. 2. By unfitting us for revival, so far as the conversion of the ungodly is included in such a state. Imagine a church where carnal tempers and worldly deportment prevail, to be blessed with a revival in her borders by the conversion of sinners; and beside the anomaly, the incongruity of the scene, what would be the probable effect on such a body? What, but that they would pervert the blessing to their own hurt and condemnation? They would become heady, high-minded, and quarrelsome; the very evils already existing would be increased; they would attribute to themselves, to their own wisdom and power, the work of God's right hand, or else would oppose his work and blaspheme his Spirit by charging it to enthusiasm or even to the powers of darkness. Or, if the evil did not reach this awful height, as when the Pharisees charged our Lord's miracles to Beelzebub, or as the seceders in Scotland did with regard to the revivals under Whitfield, this mischief at least would follow-that the new converts being introduced into a society much below even themselves as to spirituality and zeal, would be greatly injured at the very outset of their career; they would either soon be cooled down to the low standard of their elder brethren, or would be in danger of despising and forsaking them. Thus again does our weak faith indirectly but powerfully hinder revivals. It renders the vessels of the sanctuary unfit for the Master's use, and therefore he pours out no blessing into them. 3. By causing the world to despise religion, in consequence of these inconsistencies of its professors. Whatever the ungodly may be themselves, they generally know well what we ought to be. And though it be no excuse for their wilful rejection of Christ, or neglect of the means of knowing Him whom to know is life eternal, yet that conformity to the maxims, principles, spirit, and conduct of the world which is too often manifested by many professors, and which may be traced chiefly to their weak faith, and consequently faint impressions and dim realizations of eternal things, proves a great stumbling-block to many of the unconverted. It causes them to neglect the means of grace; or if they attend, it is with minds greatly prejudiced against the truth. "Woe to the world because of offences!" By reason of them even our "good is evil spoken of." Let us then hear what God the Lord will speak; for he will speak peace to his people and to his saints; but let them not turn again to folly," Psa. lxxxv. 8. III. The weakness of our faith will hinder the outpouring of the Spirit to revive the church, even when we pray for it. This appears because, 1. Weak faith in Divine realities dishonours God, both in our own eyes and in the eyes of others. It lessens our reverence for him and for the revelation which he has given us of his will; and, as we have just seen, it has the same effect upon the witnesses of our unbelief and indifference. And will the Lord honour those who thus dishonour him? No. It is a settled, declared, and unalterable law of the Divine administration, "Them that honour me I will honour; but they that despise me shall be lightly esteemed," 1 Sam. ii. 30. It was for this very reason that God said respecting his ancient people, though they sought him daily in outward form, "I will go and return to my place, till they acknowledge their offence and seek my face," Hosea v. 15. 2. Weak faith, or even unbelief, as to the possibility or the probability of a revival, is too often manifested by professing Christians, even by those who we hope are true Christians. Now this also greatly dishonours God. He has promised to pour out his Holy Spirit abundantly on all that ask for his sacred influences. He has put words in our mouth: "Wilt thou not revive us again, that thy people may rejoice in thee?" and he has set forth for our encouragement glorious examples of the success of such prayers, and of the fulfilment of his promises from the day of Pentecost to the present time. Shall we then make God a liar by our unbelief, and treat the atonement of his Son as incomplete, by disregarding and practically denying the prevalency of his intercession, founded thereon, for the express purpose of obtaining for us this heavenly gift? John vii. 39; xvi. 7-15; Acts ii. 33. God forbid; for if we thus dishonour him by our unbelief, we cannot expect that he will honour us by lending a gracious ear to our requests. 3. Weak faith will effectually prevent our prayers being heard for any good, but especially for this of a revival. It mars our prayers, so that God will not regard them. "If I regard iniquity in my heart, the Lord will not hear me," Psa. Ixvi. 18. "Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you: and ye shall seek me and find me, when ye shall search for me with all your heart," Jer. xxix. 12, 13. "Let not that man" (the man that wavereth, doubteth, disbelieveth) "think that he shall receive anything of the Lord," James i. 7. If the remarks now submitted be allowed to be correct, let us all examine ourselves carefully and faithfully respecting the state of our minds on this momentous topic. Are we, through unbelief, hindering the revival of true religion in any part of the church of God? Let us put far away this accursed thing; let us repent and humble ourselves before God as in dust and ashes; let us anew and more earnestly seek pardoning and quickening grace through the blood and intercession of Christ, and never rest until we have escaped from the guilty lethargy, and obtained such life and zeal, faith and consistency, as shall truly honour God, glorify his Son, and render us both useful and happy disciples. "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light. See that ye walk circumspectly; not as fools, but as wise. Be filled with the Spirit," Eph. v. 14-18. April, 1845. T. DOING EVIL THAT GOOD MAY COME. PLANIM was a merchant tradesman in a small town connected with inland navigation. As a member of a Christian church, and an office-bearer in it, he had sustained a respectable profession. Some disputes and changes of opinion led to a division and separation. He took part with the separatists; a new chapel became necessary, and he undertook the responsibilities incurred by the erection. About the same time he made a considerable outlay of money with a view of providing an annuity for his infant children, to commence at their attaining their majority. He now found himself involved in embarrassments from which the turns in his business would soon relieve him. He committed a forgery, by which he relieved himself from his present difficulties; and he expected before the |