needs no proclamation. Is there not reason to fear that revivals are often checked in this way? If, when a little seriousness appears, in a few individuals in a place, it is immediately noised abroad, and perhaps published, that a great work is going on, is it not overrating the attention, and tempting Christians to cease their mourning, to lift up their eyes to see what is not to be seen, to say, Ah, we have found it, henceforth we may rejoice, and be satisfied. I have heard many such introductions and confident predictions, when the reality proved to be feeble. Such a course not only exposes religion to reproach among the enemies of revivals, but prevents the very thing which it was designed to promote."

On a certain occasion, when he was laboring in Centre street, he says: "Seven years ago, about two thousand souls were hopefully born into the kingdom in this vicinity, in our denomination, with comparative stillness. But the times have altered. The kingdom of God now cometh with great observation. There is an interesting state of things in this place. But I have great fears that the disposition of some zealous Christians round about us, to proclaim it abroad, and to run before their own hearts, will run it out into noise. I have already felt the evil. I find that many are disposed to make ten times as much of the same state of things, as I have been in the habit of doing, though they know but a small part of what I have seen in this place. Various reports have gone out concerning a revival in this place, which have done us much mischief. If they would let us alone, I should expect a great work here. But amidst so much noise and bluster of Christians it promises fair to end in smoke."

"When a young

These things indicate his general course. man, he read in an old book the maxim, 'Do all the good you can in the world, and make as little noise about it as possible.' This maxim had great influence in the formation of his character. He never seemed elated with his success, but was remarkably humble, modest, and unassuming.

CHAPTER XXXI.

Ardent. Does Mr. Meek "believe in any such notion of the prayer of faith, as that it will always obtain the particular things prayed for, if we only believe we shall have them ?"

Experience. So far from it, he says in reference to this theory, "Some, in their zeal on the subject of the prayer of faith, are tormenting others with their peculiar sentiments, which, if correct, every-body sees must equally condemn themselves; thus making themselves and their sentiments perfectly ridiculous."

Ard. Does he believe that it is necessary for sinners to be under conviction a considerable time before they can be converted?

Exp. He believes that sinners must be brought to see the deep depravity of their own hearts, in order to be converted. "He has no confidence in those revivals which dispense with the law work.'" But he does not suppose that the work of conviction needs to be of long continuance. Although in his own case, it was protracted through many months, he does not suppose it is always so in cases of genuine conversion; nor indeed ordinarily so, when the doctrines of the Gospel are fully and plainly preached, and the obligations of sinners faithfully pressed upon their consciences. Under his preaching, convictions are generally of short continuance; but they are clear, and frequently they are exceedingly distressing.

Ard. What is the general course in which the minds of those who are subjects of the work under his ministry are led?

But

The

Exp. "In the first stages of their concern, they are usually filled with alarm on account of their past lives. Seeing themselves in danger, they go about to establish their own righteousness; hoping by their abundant religious services to appease the anger of God, and to secure an interest in his favor. they are soon convinced of the futility of these efforts. more they strive to make themselves better, the more they see the worthlessness of their own works. They are brought to see that they are actuated in all they do by unholy motives; and that, so far from growing better, they are adding sin to sin, and sinking deeper and deeper in guilt and wretchedness. Thus they are convinced of their utterly lost condition, and of their entire dependence for salvation upon the sovereign mercy of God. And while in this state, they frequently become sensible of the most dreadful heart-risings against God; accusing their Maker of injustice in his commands and threatenings, and of partiality in the dispensation of his grace. And when they see others brought to rejoice in hope, while they are still left, it sometimes fills them with the bitterest opposition. This discovery of the desperate wickedness of their hearts occasions the most acute distress. In some instances the mental agony is overwhelming. But such extreme distress is generally of

short continuance; and in most cases it is soon succeeded by joy and peace in believing."

Th. Does Mr. Meek use any measures for the purpose of producing an effect, any thing which may be called machinery?

Exp. No; unless what is called the inquiry meeting should be reckoned of that description. That is thought to be a measure of his introducing. It is simply the appointment of a meeting for those who are seriously impressed, at which he and the pastor may see them apart from others, and have personal conversation with each, and give them individually such instruction as their cases may severally require.

Th. Is Mr. Meek disposed to converse much with awakened sinners?

Exp. "He has often remarked that a great deal of conversation has a tendency to confuse the mind, and to dissipate rather than to deepen religious impressions. He would converse with them enough to keep the subject before their minds, and to correct any false notions which they might have imbibed. More than this he considers not only unnecessary, but prejudicial."

Ard. Does Mr. Meek use the anxious seat, or call upon sinners to rise in the public assembly, to signify their desire to be prayed for?

Exp. No, never; nor any of the kindred measures, such as calling upon Christians to rise by way of expressing a promise, or requesting sinners to promise to submit in a given time, or praying for persons by name, and the like.

Ard. Does he continue his meetings all night, sometimes, when there is a high state of feeling?

Exp. No. He never holds them to an unseasonable hour. He would think there was too much excitement, if there was a disposition to stay to a late hour. He would prefer to have all go home, and retire to their closets with their Bibles, and attend alone, each one to the state of his own heart.

One pastor with whom he labored for a time, writes as follows: "The state of feeling which at this time pervaded the congregation was interesting beyond description. There was no commotion, but a stillness in our very streets. Public meetings, however, were not very frequent. They were so appointed as to afford opportunity for the same individuals to hear preaching twice a week besides the Sabbath. Occasionally there were also meetings of an hour in the morning or at noon, at private dwellings, at which the serious. in the neighborhood were convened, on short notice, for prayer and conference. The members of the church also met weekly, in convenient sections, for prayer, and commonly on the evenings selected for the meetings

of the anxious. From these various meetings, the people were accustomed to retire directly, and with little communication together, to their respective homes. They were disposed to be much alone, and were spontaneously led to take the Bible for their guide. The Bible was preferred to all other books, and was searched daily with eager inquiry."

"He

Ard. What directions does he give to awakened sinners? Exp. He directs them to repent and believe the Gospel. urges upon sinners the duty of immediate repentance, and shows them that they can do nothing short of repentance, which will in the least degree, improve their condition. He endeavors to destroy all their dependence on their own works, to show them that all their religious services are selfish and sinful, and that God has made no promise of pardon to any thing short of faith and repentance.

Ard. What does he think of telling awakened sinners to "wait at the pool," and hope to be healed?

Exp. He thinks the direction, as it would be likely to be understood by an awakened sinner, is entirely erroneous, and adapted to destroy his soul. I have heard him in his preaching, endeavor to correct this mistake, by placing in strong contrast with it some of the divine requirements, such as, "Choose you this day, whom ye will serve," but "wait at the pool.” Behold now is the accepted time; behold now is the day of salvation," but "wait at the pool." "God now commandeth

all men everywhere to repent," but "wait at the pool."

Ard. Of course he would not tell the awakened sinner to be 'patient, and wait God's time."

Exp. No. He says, "to tell the anxious sinner to be patient, without a new heart, is the same as to tell him to dismiss his anxiety, and go back to a state of stupidity. Patient in his sins! Rather let him be more and more impatient with himself, and with his deplorable condition." "But when is

God's time? Do those who direct sinners to wait God's time, mean that it is not their duty to repent and believe, till God grants them repentance and faith? Then it never was the duty of those sinners to repent, who have gone to destruction, and it never will be." And he added, "If, through false pity, we console the sinner under these circumstances, there is reason to fear that his blood will be required at our hands. If we direc the sinner to wait, we direct him to run the awful hazard of losing his soul.”

Ard. Would he tell a convicted sinner, "Don't despair?" Exp. With reference to that direction, he says, "The thing that distresses the convicted sinner, is the fear that he never shall repent. From his own experience he has full conviction

His sins are

that it will never be easier to repent than now. increasing, and his heart is becoming more and more perverse. Christ has said, 'Except ye repent, ye shall all likewise perish.' He believes it. He despairs of obtaining salvation without repentance; and of this he ought to despair. But here the sinner asks, 'Do you think I ever shall become a Christian?' This is a most interesting crisis; and a little flattery here may ruin the soul. The proper answer to this inquiry is, I do not know it is altogether uncertain.'

Ard. What does he think of the notion that the prayers and doings of the awakened sinner may be like the cries of the young ravens, the natural expression of distress, and not to be condemned as sinful?

Exp. He thinks it an error, and a very dangerous one too. He learned better from his own experience. When under conviction, he made such prayers as other awakened sinners do. But he became fully convinced that they were all selfish and sinful. "One day while alone in the field, engaged in prayer, his heart rose against God, because he did not hear and answer his prayers. Then the words of the apostle, 'the carnal mind is enmity against God,' came to his mind with such overwhelming power, as to deprive him of strength, and he fell prostrate on the earth. The doctrines of the Gospel, particularly the doctrines of divine sovereignty and election, were the source of great distress to him. Although his heart was unreconciled to them, he dared not deny them, for he was convinced they were taught in the Bible. Meanwhile he became fully convinced that the commands of God are perfectly just, that it was his immediate duty to repent, and that he had no excuse, for continuing another moment a rebel against God. At the same time he saw that such was the wickedness of his heart, that he never should repent unless God should subdue his heart by an act of sovereign grace. With these views of his condition his distress was sometimes almost insupportable. At one time he really supposed himself to be dying, and sinking into hell. For several hours his horror of mind was inexpressible. Not long after this, there was a change in his feelings. He felt a calmness for which he knew not how to account. He thought, at first, that he had lost his convictions, and was going back to stupidity. This alarmed him, but still he could not recall his former feelings. A sweet peace pervaded his soul. The objects which had given him so much distress, he now contemplated with delight. He did not, however, for several days, suppose that he had experienced a change of heart, but finding at length that his views and feelings accorded with those expressed by others whom he regarded as the friends of Christ, he began to