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that the instances of those that have been deprived of reason, have been so very few, and those, perhaps all of them, persons under the peculiar disadvantage of a weak, vapory habit of body. A merciful and careful Divine hand is very manifest in it, that in so many instances where the ship has begun to sink, yet it has been upheld, and has not totally sunk. The instances of such as have been deprived of reason are so few, that certainly they are not enough to cause us to be in any fright, as though this work that has been carried on in the country, was like to be of baneful influence; unless we are disposed to gather up all that we can to darken it, and set it forth in frightful colors. 'There is one particular kind of exercise and concern of mind, that many have been overpowered by, that has been especially stumbling to some; and that is, the deep concern and distress that they have been in for the souls of others. sorry that any put us to the trouble of doing that which seems so needless, as defending such a thing as this. It seems like mere trifling in so plain a case, to enter into a formal and particular debate, in order to determine whether there be any thing in the greatness and importance of the case, that will answer, and bear a proportion to the greatness of the concern that some have manifested. Men may be allowed, from no higher a principle than common ingenuity and humanity, to be very deeply concerned, and greatly exercised in mind, at seeing others in great danger of no greater a calamity than drowning, or being burnt up in a house on fire. And if so, then doubtless it will be allowed to be equally reasonable, if they saw them in danger of a calamity ten times greater, to be still much more concerned; and so much more still, if the calamity was still vastly greater. And why then should it be thought unreasonable, and looked upon with a very suspicious eye, as if it must come from some bad cause, when persons are extremely concerned at seeing others in very great danger of suffering the fierceness and wrath of Almighty God to all eternity? And besides, it will doubtless be allowed that those that have very great degrees of the Spirit of God, that is, a spirit of love, may well be supposed to have vastly more of love and compassion to their fellow-creatures, than those that are influenced only by common humanity. Why should it be thought strange that those that are full of the Spirit of Christ, should be proportionably, in their I love to souls, like to Christ? who had so strong a love to them and concern for them, as to be willing to drink the dregs of the cup of God's fury for them; and at the same time that he offered up his blood for souls, offered up also, as their high priest,

strong crying and tears, with an extreme agony, wherein the soul of Christ was, as it were, in travail for the souls of the elect; and therefore in saving them he is said to see of the travail of his soul. As such a spirit of love to and concern for souls was the spirit of Christ, so it is the spirit of the church; and therefore the church, in desiring and seeking that Christ might be brought forth in the world, and in the souls of men, is represented, Rev. xii., as 'a woman crying, travailing in birth, and pained to be delivered.' The spirit of those that have been in distress for the souls of others, so far as I can discern, seems not to be different from that of the apostle, who travailed for souls, and was ready to wish himself accursed from Christ for others. And that of the Psalmist, Psalm cxix. 53, Horror hath taken hold upon me, because of the wicked that forsake the law.' And v. 136, 'Rivers of waters run down mine eyes, because they keep not thy law.' And that of the prophet Jeremiah, Jer. iv. 19, My bowels! my bowels! I am pained at my very heart! My heart maketh a noise in me! I cannot hold my peace! because thou hast heard. O my soul, the sound of the trumpet, the alarm of war!' And so, chap. ix. 1, and xiii. 17, and Isa. xxii. 4. We read of Mordecai, when he saw his people in danger of being destroyed with a temporal destruction, Esther iv. 1, that he 'rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and bitter cry.' And why then should persons be thought to be distracted, when they cannot forbear crying out at the consideration of the misery of those that are going to eternal destruction ?”*

I have read this to show that this thing was common in the great revivals of those days. It has always been so in all great revivals, and has been more or less common in proportion to the greatness, and extent, and depth of the work. It was so in the great revivals in Scotland, and multitudes used to be overpowered, and some almost died, by the depth of their agony.

9. If you mean to pray effectually, you must pray a great deal. It was said of the apostle James, that after he was dead it was found his knees were callous like a camel's knees, by praying so much. Ah! here was the secret of the success of those primitive ministers. They had callous knees.

10. If you intend prayer to be effectual, it must be offered in the name of Christ. You cannot come to God in your own You cannot plead your own merits. But you can

name.

* Edwards' Works, vol. iv. p. 85, New York edition.

come in a name that is always acceptable. You all know what it is to use the name of a man. If you should go to the bank with a draft or note, endorsed by John Jacob Astor, that would be giving you his name, and you know you could get the money from the bank just as well as he could himself. Now, Jesus Christ gives you the use of his name. And when you pray in the name of Christ, the meaning of it is, that you can prevail just as well as he could himself, and receive just as much as God's well-beloved Son would if he were to pray himself for the same things. But you must pray in faith. His name has all the virtue in your lips that it has in his own, and God is just as free to bestow blessings upon you, when you ask in the name of Christ, and in faith, as he would be to bestow them upon Christ, if he should ask.

11. You cannot prevail in prayer, without renouncing all your sins. You must not only recall them to mind, and repent of them, but you must actually renounce them, and leave them off, and in the purpose of your heart renounce them all for ever.

12. You must pray in faith. You must expect to obtain the things you ask for. You need not look for an answer to prayer, if you pray without any expectation of obtaining it. You are not to form such expectations without any reason for them. In the cases I have supposed, there is a reason for the expectation. In case the thing is revealed in God's word, if you pray without an expectation of receiving the blessings, you just make God a liar. If the will of God is indicated by his providence, you ought to depend on it, according to the clearness of the indication, so far as to expect the blessing if you pray for it. And if you are led by his Spirit to pray for certain things, you have just as much reason to expect the thing to be done as if God had revealed it in his word.

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But some say, Will not this view of the leadings of the Spirit of God lead people into fanaticism?" I answer, that I know not but many may deceive themselves in respect to this matter.-Multitudes have deceived themselves in regard to all the other points of religion. And if some people should think they are led by the Spirit of God, when it is nothing but their own imagination, is that any reason why those who know that they are led by the Spirit should not follow? Many people suppose themselves to be converted when they are not. Is that any reason why we should not cleave to the Lord Jesus Christ? Suppose some people are deceived in thinking they love God, is that any reason why the pious saint who knows he has the love of God shed abroad in his heart, should not give vent to

his feelings in songs of praise? So I suppose some may deceive themselves in thinking they are led by the Spirit of God. But there is no need of being deceived. If people follow impulses, it is their own fault. I do not want you to follow impulses. I want you to be sober minded, and follow the sober, rational leadings of the Spirit of God. There are those who understand what I mean, and who know very well what it is to give themselves up to the Spirit of God in prayer.

III. I will state some of the reasons why these things are essential to effectual prayer. Why does God require such prayer, such strong desires, such agonizing supplications?

1. These strong desires strongly illustrate the strength of God's feelings. They are like the real feelings of God for impenitent sinners. When I have seen, as I sometimes have, the amazing strength of love for souls that has been felt by Christians, I have been wonderfully impressed with the amazing love of God, and his desires for their salvation. The case of a certain woman, of whom I read, in a revival, made the greatest impression on my mind. She had such an unutterable compassion and love for souls, that she actually panted for breath. What must be the strength of the desire which God feels, when his Spirit produces in Christians such amazing agony, such throes of soul, such travail—God has chosen the best word to express it—it is travail-travail of the soul.

I have seen a man of as much strength of intellect and muscle as any man in the community, fall down prostrate, absolutely overpowered by his unutterable desires for sinners. I know this is a stumbling block to many; and it always will be as long as their remain in the church so many blind and stupid professors of religion. But I cannot doubt that these things are the work of the Spirit of God. O that the whole church could be so filled with the Spirit as to travail in prayer, till a nation should be born in a day!

LM It is said in the word of God, that as soon แ as Zion travailed, she brought forth." What does that mean? I asked a professor of religion this question once. He was making exceptions about our ideas of effectual prayer, and I asked him what he supposed was meant by Zion's travailing. "O," said he, "it means that as soon as the church walk together in the fellowship of the gospel, then it will be said that Zion travels ! This walking together is called travelling." Not the same term, you see. So much

he knew.

2. These strong desires that I have described, are the natural results of great benevolence and clear views of the danger of

sinners. It is perfectly reasonable that it should be so. If the women who are in this house should look up there, and see a family burning to death in the fire, and hear their shrieks, and behold their agony, they would feel distressed, and it is very likely that many of them would faint away with agony. And nobody would wonder at it, or say they were fools or crazy to feel so much distressed at such an awful sight. They would think it strange if there were not some expressions of powerful feeling. Why is it any wonder, then, if Christians should feel as I have described, when they have clear views of the state of sinners, and the awful danger they are in? The fact is, that those individuals who never have felt so, have never felt much real benevolence, and their piety must be of a very superficial character. I do not mean to judge harshly, or to speak unkindly. But I state it as a simple matter of fact; and people may talk about it as they please, but I know that such piety is superficial. This is not censoriousness, but plain truth.

People sometimes wonder at Christians' having such feelings. Wonder at what! Why, at the natural, and philosophical, and necessary results of deep piety towards God, and deep benevolence towards man, in view of the great danger they see sinners

to be in.

3. The soul of a Christian, when it is thus burdened, must have relief. God rolls this weight upon the soul of a Christian, for the purpose of bringing him near to himself. Christians are often so unbelieving, that they will not exercise proper faith in God, till he rolls this burden upon them, so heavy that they cannot live under it, and then they must go to God for relief. It is like the case of many a convicted sinner. God is willing to receive him at once, if he will come right to him, with faith in Jesus Christ. But the sinner will not come. He hangs back, and struggles, and groans under the burden of his sins, and will not throw himself upon God, till his burden of conviction becomes so great that he can live no longer; and when he is driven to desperation, as it were, and feels as if he was ready to sink into hell, he makes a mighty plunge, and throws himself upon God's mercy as his only hope. It was his duty to come before. God had no delight in his distress, for its own sake. It was only the sinner's obstinacy that created the necessity for all this distress. He would not come without it. So when professors of religion get loaded down with the weight of souls, they often pray again and again, and yet the burden is not gone, nor their distress abated, because they have never thrown it all upon God in faith. But they can't get rid of the burden. So long as