13. How important it is that the church should be trained and instructed, so as to know what to do in a revival. They should be trained and disciplined like an army; each one having a place to fill, and something to do, and knowing where he belongs, and what he has to do, and how to do it. Instead of this, how often do you see a church in a time of revival take hold of the work to promote it, just like a parcel of children taking hold to build a house. How few are there that really know how to do-what?-Why, the very thing for which God suffers Christians to live in this world, the very thing for which ALONE he would ever let them remain away from heaven a day, is the very thing of all others that they do not study and do not try to understand.

14. We see why revivals are often so short, and why they so often produce a reaction. It is because the church do not understand the subject. Revivals are short, because professors have been stirred up to a spasmodical kind of action. They have gone to work by impulse rather than from deliberate conviction of duty, and have been guided by their feelings rather than by a sound understanding of what they ought to do. The church did not know what to do, what they could do, and what they could not, nor how to husband their strength, nor what the state of things would bear, and perhaps their zeal led them into some indiscretions, and they lost their hold on God, and so the enemy prevailed. The church ought to be so trained as to know what to do, so as never to fail, and never to suffer defeat or re-action, when they attempt to promote a revival. They should understand all the tactics of the devil, and know where to guard against his devices, so that they may know him when they see him, and not mistake him for an angel of light come to give them lessons of wisdom in promoting the revival, and so that they can co-operate wisely with the minister, and with one another, and with the Holy Ghost, in carrying on the work. No person who has been conversant in revivals can overlook the fact, that the ignorance of professors of religion concerning revivals, and their stupid blunders are among the most common things that put revivals down, and bring back a fearful reaction upon the church. Brethren, How long shall this be so? It ought not to be so, it need not be so, shall it always be so?

15. We see that every church is justly responsible for the souls that are among them. If God has given such a promise, and if it is true that where so many as two are agreed, as touching the things they ask for, it shall be done, then certainly Christians are responsible, and if sinners are lost, their blood will be

found upon the church. If the churches can have what they ask, as soon as they are agreed as touching it, then certainly the damnation of the world will be required at the hands of the church.

16. We see the guilt of ministers, in not informing themselves, and rightly and speedily instructing the churches upon this momentous subject. Why, what is the end of the Christian ministry! What have they to do, but to instruct and marshal the sacramental host, and lead them on to conquest. What! let the church remain in ignorance upon the very subject, and the only point of duty, for the performance of which they are in the world, the salvation of sinners. Some ministers have acted as mysteriously about revivals, as if they thought Christians were either incapable of understanding how to promote them, or that is was of no importance that they should know. But this is all wrong. No minister has yet begun to understand, or do his duty, if he has neglected to teach his church to work for God in the promotion of revivals. What is he about? What does he mean? Why is he a minister? To what end has he taken the sacred office? Is it that he "may eat a piece of bread?"

17. We see that pious parents can render the salvation of their children certain. Only let them pray in faith, and be agreed as touching the things they shall ask for, and God has promised them the desire of their hearts. Who can be agreed so well as parents? Let them be agreed in prayer, and agreed what to do, and agreed in doing all their duty, let them thus train up their children in the way they should go, and when they are old, they will not depart from it.

And now, brethren, do you believe you are agreed, according to the meaning of this promise? I know that where a few individuals may be agreed in some things, they may produce some effect. But while the body of the church are not agreed, there will always be so many things to counteract, that they will accomplish but little. THE CHURCH MUST BE AGREED. O, if we could find one church that were perfectly and heartily agreed in all these points, so that they could pray and labor together, all as one, what good would be done! But now, while things are as they are, we see colony after colony peopling hell, because the church are not agreed. O, what do Christians think, how can they keep still, when God has brought down his blessings so that if any two were agreed, as touching the things they ask for, it would be done. Alas! alas! how bitter will be the remembrance of these janglings in the church, when Christians come to see the crowds of lost souls that have gone down to

hell, because we were not agreed to labor and pray for their salvation.

FINALLY. In the light of this promise we see the awful guilt of the church. God has given it to be the precious inheritance of his people at all times, and in all places. If his people agree, their prayers will be answered. We see the awful guilt of this church, who come here and listen to lectures about revivals and then go away and have no revival, and also the guilt of members of other churches who hear these lectures and go home and refuse to do their duty. How can you meet the thousands of impenitent sinners around you, at the bar of God, and see them sink away into everlasting burnings? Have you been united in heart to pray for them? If you have not, why have you disagreed? Why have you not prayed with this promise until you have prevailed?

You will now either be agreed, and pray for the Holy Ghost, and receive him before you leave the house, or the anger of the Lord will be upon you. Should you now agree to pray in the sense of this promise, for the Spirit of God to come down on this city, the heavenly dove would fly through the city in the midst of the night and would rouse the consciences and break up the guilty slumbers of the wicked. What then is the crimson guilt of those professors of religion who are sleeping in sight of such a promise! They seem to have skipped over, or to have entirely forgotten it. Multitudes of sinners going to hell in all directions, and yet this blessed promise is neglected; yea, more, is practically despised by the church. There it stands in the solemn record, and the church might take hold of it in such a manner that vast numbers might be saved, but they are not agreed. Therefore souls will perish. And where is the responsibility? Who can take this promise and look the perish. ing in the face at the day of judgment?

TEXT.-"How then comfort ye me in vain, seeing in your answers there remaineth falsehood."-JOB. xxi. 34.

JOB's three friends insisted on it that the afflictions which he suffered were sent as a punishment for his sins, and were evidence conclusive that he was a hypocrite, and not a good man as he professed to be. A lengthy argument ensued, in which Job referred to all past experience, to prove that men are not dealt with in this world according to their character, that the distinction is not observed in the allotments of Providence. His friends maintained the opposite, and intimated that this world is also a place of rewards and punishments, in which men receive good or evil, according to their deeds. In this chapter, Job shows by appealing to common sense and common observation, and experience, that this cannot be true, because it is a matter of fact that the wicked are often prosperous in the world and through life, and hence infers that their judgment and punishment must be reserved for a future state. The wicked is reserved to the day of destruction," and "they shall be brought forth to the day of his wrath." And inasmuch as his friends came to comfort him, but being in the dark on this fundamental point, had not been able to understand his case, and so could not afford him any comfort, but rather aggravated his grief, Job insisted upon it that he would still look to a future state for consolation, and rebukes them by exclaiming, in the bitterness of his soul, "How then comfort ye me in vain, seeing in your answers there remaineth falsehood?"

66

My present purpose is, to make some remarks upon the various methods employed in comforting anxious sinners, and I design.

I. To notice briefly the necessity and design of instructing anxious sinners.

II. To show that anxious sinners are always seeking comfort. Their supreme object is to get comfort in their distress. III. To notice some of the false comforts often administered. I. The necessity and design of instructing anxious sinners. The very idea of anxiety implies some instruction. A sinner would not be anxious at all about his future state, unless he

had light enough to know that he is a sinner, and that he is in danger of punishment and needs forgiveness. But men are to be converted, not by physical force, or by a change wrought in their nature or constitution by creative power, but by the truth. made effectual by the Holy Spirit. Conversion is yielding to the truth. And therefore, the more truth can be brought to bear on the mind, other things being equal, so much the more probable is it that the individual will be converted. Unless the truth is brought to bear upon him, it is certain he will not be converted. If it is brought to bear, it is not absolutely certain that it will be effectual, but the probability is in proportion to the extent to which the truth is brought to bear. The great design of dealing with an anxious sinner is to clear up all his difficulties and darkness, and do away all his errors, and sap the foundation of his self-righteous hopes, and sweep away every vestige of comfort that he could find in himself. There is often much difficulty in this, and much instruction is required. Sinners often cling with a death grasp to their false dependences. The last place to which a sinner ever betakes himself for relief is to Jesus Christ. Sinners had rather be saved in any other way in the world. They had rather make any sacrifice, go to any expense, or endure any suffering, than just to throw themselves as guilty and lost rebels upon Christ alone for salvation. This is the very last way in which they are ever willing to be saved. It cuts up all their self-righteousness, and annihilates their pride and self-satisfaction so completely, that they are exceedingly unwilling to adopt it. is as true in philosophy as it is in fact, that this is, after all, the only way in which a sinner could find relief. If God should attempt to relieve sinners, and save them without humbling their pride and turning them from their sins, he could not do it. Now the object of instructing an anxious sinner should be to lead him by the shortest possible way to do this. It is to bring his mind, by the shortest rout, to the practical conclusion, that there is, in fact, no other way in which he can be relieved and saved, but to renounce himself and rest in Christ alone. To do this with effect, requires great skill. It requires a thorough knowledge of the human heart, a clear understanding of the plan of salvation, and a precise and definite idea of the very thing that a sinner MUST DO in order to be saved. To know how to do this effectually is one of the rarest qualifications in the ministry at the present day. It is distressing to see how few ministers, and how few professors of religion there are who have in their own minds that distinct idea of the thing to be done, that they

But it