sort have no tendency to stimulate the spirit of prayer. They form an element, unfriendly if not absolutely fatal to the true idea of devotion. This is evident generally, from a certain character of irreverence, often grossly profane, that is sure to put itself forward in such circumstances, in proportion exactly to the strength of the reigning excitement. And in any case, there is reason to believe that more is lost than gained for the anxious, as it regards this interest, by the commotion necessarily connected with their movement to the anxious bench. It is a suspicious kind of prayer at best that can be engaged, in such circumstances, only by the sight of its objects, theatrically paraded to produce effect, without the power of a more general interest. But it is not necessary that the awakened should be unknown, in the church to which they belong. They may be discovered without the aid of the Anxious Bench, and can be carried so upon the hearts of God's people, in the sanctuary and in the closet, with an interest far more deep and active, than any that is produced in the other way.

I know of no other ground, than those which have now been considered, on which the use of the Anxious Bench can be vindicated with any plausible defence. And as these separately taken have no force, so neither can they be allowed to weigh any thing collectively, against the condemnation, in which the system is properly involved.

CHAPTER VI.

The system of the bench tends to disorder.-Connects itself readily with a vulgar and irreverent style in religion.— Women praying in public.—Influence unfavorable to deep, earnest piety.-Relation of the system to that of the CATECHISM.

The Anxious Bench tends naturally to disorder. Where any considerable excitement prevails, it is almost impossible for the measure to be applied, without confusion and commotion. It is common indeed to have it said, in the accounts given afterwards of such occasions, that they were conducted in a quiet and orderly way. But the true idea of quiet and order, is apt not to be understood; for it not unfrequently happens, that these accounts themselves, in close connection with such a statement, present evidence sufficient to show it not strictly correct.

*

"In giving accounts of similar visitations of mercy in other places, our correspondents sometimes take especial care to let us know that all things were done "decently and in order." It by this is meant that all was quiet, and conducted with measured propriety and entire 1egard to the prejudice of those who are opposed to religious excitements; then we cannot say so much of the revival in church. For there

was noise there not a little, measured propriety not much,

Some appear to think, that there is no disorder at such times, unless it comes to loud noise and gross confusion, in the style of the Methodists. But the proper order of the sanctuary may be seriously unsettled, long before it has gone so far as this. The measure involves irregularity to some extent, in its very nature, and opens the way for extravagance. It is always ready accordingly to run into disorder. It leads naturally, if encouraged, to more striking deviations

&c." Luth. Obs. Nov. 11, 1842.-"We had no confusion, but considerable noise-and, dear br. how could it be otherwise? Fifty and sixty souls crying to God for mercy, some finding peace and praising God, Christians conversing with, and praying for mourners, &c." Corresp. Luth. Obs., Apr. 14, 1843. The following would seem to be quite orderly. "On one occasion the whole church, that is the mass of professors of religion who were present, came forward in a body, including men and women, old and young, married, and unmarried, and prostrating themselves around the altar and in the aisles, renewed their covenant with God and solemnly pledged themselves to increased efforts for the conversion of the impenitent. Dec. 2, 1842. Also the following as report. ed, Apr. 7, 1813, by one who has written a book on revivals. Mr. S., a very moral and worthy man, "became awakened and converted in his own house, just the night before our meeting commenced." The next evening, when the call was given for the anxious to come forward, he passed up to the altar, and asked leave to speak. This granted, he cried ont, "O my old companions and friends, who of you will now come and take me by the hand, and go to heaven with me! Last night at midnight, God blessed my soul, and I must now tell you what he has done for me!" The effect was electric. "Where are you my brethren who have covenanted with God?" he asked again. "Instantly there was a general rush from all parts of the house, and I suppose every male member in the church came up to the altar to grasp our dear br. by the hand, and covenanted to go to heaven together. O what a scene! We all wept together.-It happened the first night of our meeting, and a most glorious revival followed."

from the line of Christian sobriety. It forms the threshhold properly to the whole system of New Measures. We may pretend to draw a line between it and other more noisy and disorderly forms of action, but the line will be an arbitrary one, separating things that after all are inwardly related. The general principle of the Anxious Bench, and its proper soul, are substantially the principle and soul of the entire system to which it belongs. Let it be considered orderly and edifying to call out the anxious in this way, and why should they not be encouraged as well to surround the altar on their knees, or to lay themselves down in token of their humiliation in the dust ?* If one measure of irregularity and noise may be allowed on the principle that we should give room to the Spirit, why should not a larger amount of the same be tolerated on the same plea? "Should man enforce 'decent' silence"-asks the Editor of the Luthe

* "If I were to place myself on what is called an anxious seat, or should kneel down before a whole congregation to be prayed for, I know that I should be strangely agitated, but I do not believe that it would be of any permanent utility. But if it should produce some good effect, am I at liberty to resort to anything in the worship of God, which 1 think will be useful? If such things are lawful and useful, why not add other circumstances, to increase the effect? Why not require the penitent to appear in a white sheet, or to be clothed in sackcloth, with ashes on his head? and, these, remember, are Scriptural signs of humiliation. And on these principles, who can reasonably object to holy water, to incense, and the use of pictures or images in the worship of God? All these things came into the Church upon the same principle, of devising new measures to do good." Thoughts on Religious Experience, by DR. ALEXANDER, Page 72,

ran Observer, in view of a scene where "crushed sinners," it is said, "prostrate upon their knees, lay scattered around the altar, the females in one group and the males in another," and the united tones of all together, reminded him of the noise of many waters-"Should man enforce 'decent' silence when God's power had produced 'strong crying and tears?' Should we prescribe limits to the workings of divine grace, and say to the swelling waves of overwhelming contrition, thus far shall ye come and no further?" The apology was intended to cover only a certain measure of noise and confusion. But it is of sufficient breadth plainly for any extent of extravagance, we may be pleased to imagine. The most frantic disciple of Winebrenner could ask no more, to justify his greatest outrages on common decency and common sense. Screaming, shouting, jumping, tumbling, and in one word, the whole wildfire of fanaticism, including the "holy laugh," and the "holy grin," might be vindicated in the same way. Only let persons persuade themselves that the "power of God" within them must reveal itself in this style, and all becomes at once rational and right. For there are diversities of operations; and it should be remembered, that "rules of propriety are conventional and often very arbitrary things, and so is taste; what is thought decent in one community may be deemed very disorderly in another; what is grating discord to one ear, may be charming concord to another." Even Mr.

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