I - THEIR NEED.

“An awakening” expresses better than the stereotyped phrase “revival,” the idea of a wide-spread interest in religious truth. This is the response to the righteous demand, “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light,” for at such a time men but awake to the reality of truth, which was previously dim and shadowy to them as things seen in dreams; or formerly the awful facts of God’s revelation had been as pictures hung up on the wall, which now suddenly become alive.

Before entering on the discussion of this rather delicate subject, there is one question which we would respectfully press upon the attention of the reader, and that is, Whether he would like a revival of genuine religion? We do not question him regarding his sympathy with any particular form in which the supposed revival might come, far less with any of those peculiarities which are supposed by some to be necessarily characteristic of a revival; but supposing that such an awakening or revival occurred by means of any agency, or any process, that it was accompanied by such outward signs of calm and peace as he himself would select, and that its results were unquestionable; supposing that society was unusually pervaded by a spirit of truth and holiness, that no countenance could be given to evil by word, look, or sentiment, but only to all that was pure, lovely, and of good report, would such a heaven upon earth be readily rejoiced in by him? If this question is fairly and honestly put to the heart and conscience, the manner in which we entertain the thought of the mere possibility of a revival becomes a trial of our own spirit, a test of our sincerity when we pray, “Thy kingdom come; Thy will be done on earth as it is done in heaven.”

The weakest Christian has but one answer to give to such a question. He may be pained by anticipating the contrast which he thinks is not unlikely to be presented between himself and others more holy; or he may fear that what is false and fleeting, but more attractive, may, in a time of excitement, usurp the place of what is real and permanent, though less obtrusive; but he cannot but desire with his whole heart that he himself and all men may become more and more awake to the realities of truth, and be revived as by the breath of a new spring, so as to grow more in grace, and bring forth more fruit to the glory of God.

For, given that a revival is possible, that a wide-spread interest in the will of God towards men, with a corresponding power vouchsafed to know it and do it, may be suddenly produced and permanently sustained in the minds of men, we ask, Is not this the one grand blessing from God which we require? To the question, “What wilt thou that I should do unto thee?” which we may conceive our loving Lord putting to His blind, deaf, lame, even dead brethren of mankind, does not the response come from individuals and congregations, from solitary mourners, and from unhappy hearts, from the weary, the hopeless, the despairing, the labourers at home and abroad “Life, Lord! We need life in our souls, life in our duties, life in our minds, life in our families, life in our teaching and hearing, in our working and praying, life in all and for all!”

All our clergy constantly need a revival of genuine life, life which no parishioner might be able to define, but which, if there, every one would soon perceive. It would be felt in every home like the breath of spring, experienced beside every sick-bed like a touch of healing, and be heard in every sermon like a voice from heaven. Oh, what a heavenly gift to himself and others would this be, and what a time of refreshing from the Lord! And how many would share the blessing, now hindered, perhaps, by his own unbelief and satisfaction with indifference. For though “dead” ministers may in some rare cases have succeeded in saving souls, we never heard of living ones who had in every case failed. God has ordained that a living ministry the preaching of those who utter what they themselves know from personal experience to be true shall be His most powerful instrumentality for converting the world. We believe, accordingly, that every minister, whose own soul became alive, would soon find that his life was contagious, and that his living spirit would tell upon other spirits in a way never before realised by him. That indescribable impression made by a genuine Christian character, which never can be successfully imitated, would exercise a marvellous influence upon all with whom he came in contact; and if he had one sorrow for life, it would be the remembrance of the dark and horrible time when he was a mere formalist, dead to the eternal interests of his own soul and the souls of others.

Again, What parish does not stand in need of such a quickening? Few ministers are encouraged and stimulated to aim at and attain higher measures of good, from the abounding evidences of Christian life among their parishioners. Many more are tempted, by all they see around them, to wax cold in love, and to lower their standard of personal and ministerial life, to become quite satisfied with the every-day, stereotyped formalism of things around them, or to submit to it as if it were a doom. The very smile of incredulity with which the account of alleged revivals is received, the wonder which good men express, if told of many being awakened by the mere preaching of the Word in some congregation or district, only indicates how all hope has perished of our people over becoming what the preacher in words urges them to become, or of their ever being delivered from the torpor, the indifference, the death, which in words he tells them are the preludes of coming death eternal. Is not our hope well-nigh lost regarding many a parish; and what but the quickening and reviving power of God’s Spirit can restore it?

And is there no revival needed in our most living congregations? We may, indeed, have cause to thank God for many signs of genuine life within them, and for such good works as indicate a living spirit in the body. But in the most encouraging cases we have more cause to deplore the vast extent of the ground where the seed sown has been carried away, withered, or choked with thorns, rather than to rejoice in the small patches which may be bringing forth fruit. Let any minister, as he surveys his congregation, and as he visits them from house to house, ask himself the question, How many of these really care about Christ, and ever pray to Him, or try to serve Him? and making every allowance for our ignorance of other men’s condition, for the life that may be hidden from the eye, yet will there not be innumerable evidences, forcing upon him the conviction, that if the doctrines he preaches are true, death reigns to a very awful extent even among members of the Church? We do not wish to exaggerate, or make out a case against pastors or their flocks, but we leave it to every candid man who will dare to look the truth in the face, to deny the existence among us of a, mighty want the want of a revival of spiritual religion among both.

Once more, let us look at our missions, and consider whether there is any need of a revival in this department of Church life. We confess that a mingled feeling of shame and sorrow swells our hearts as we think of the contributions, whether of men or of money, furnished by all Christendom for the conversion of heathendom. It is not that Protestantism is behind Romanism even in the number of its missionaries, while in quality, and even permanent and holy results, we never will compare these two sections of the Christian Church. But how can we hope to possess such missions as shall be worthy of the Protestant Church, without a revival of spiritual religion throughout the parishes, families, theological halls, and congregations of Europe and America? Is it too much to expect, for example, that Christian parents, who would now rejoice if their sons received “an excellent civil appointment in India,” or “a commission without purchase,” or “a partnership in a first-rate house,” shall also rejoice in the prospect of one of their children becoming a missionary of the Cross? Is it too much to expect that those licensed to preach the gospel shall love the work for the work’s sake, and that some years at least of health and strength may be given to the foreign field? What is needed more than a revival among our preachers, before we can look with hope for a revival in our missions?

And, finally, is not a revival much required to banish the estrangement, coldness, envy, which exist between the clergy of different Churches? There are delightful exceptions, where genuine Christian goodwill and love exist. But, alas! we sadly miss the want of that manly, truthful maintenance of what appears to us to warrant our own church organisation, with that just appreciation of the sense, principle, and judgment of those who have no sympathy with our views. Surely every great branch of the Church has at this time of day proved to every honest and fair man, that enough can be said in its favour to justify a man in belonging to it without his belying his Christian profession, or being either a fool or a hypocrite. Yet, what an inward chuckling is often manifested at each other’s blunders, failures, or even sins, what a straining for the masteries between the rival sects, what an utter absence, in innumerable cases, of the slightest sign or symptom of that Christian love and forbearance which is the very proof of being children of God nay, how little of the good breeding and kindness which are universal among gentlemen! And all this evil, and more than we have described, is often glossed over with such an evangelical phraseology, that what is of the earth earthy is made to appear as if it were heavenly; and the coarsest product of the coarsest and most vulgar vanity, self-seeking, and pride is so painted and misrepresented as to look like love of principle or love of truth. What will put an end to the proud antagonism, the Popery, the Church idolatry of Protestantism? Can it ever be that we shall carry one another’s burdens, and so fulfil the law of Christ, and so love the Church and its Head as to love ourselves and our sections of the Church less, that we shall so love our brethren of every name, that their sins shall be our grief, and their well being our blessing, that we shall be willing to decrease, if Christ only increases, by whatever means He may in His sovereign wisdom select? In one word, can it be that Christian ministers and people of every church shall, in any town or district, come to love one another with a pure heart fervently, because loving the Lord? Who would not long for such a blessed consummation! “But, behold, if the Lord could make windows in heaven, might this thing be!” So we exclaim in our unbelief. But, unless we have lost all faith in the power of God’s Spirit, why should we not believe that God can open the windows of heaven, and pour forth such showers of His grace that ministers shall believe what they know, and act as they teach, and be what they profess, and that thus the parched places shall rejoice and blossom as the rose. Then, indeed, would be fulfilled the gracious promise made to a renewed Church: “For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off.”

II - OBJECTIONS TO REVIVALS.

It cannot be denied that very strong prejudices are entertained by many of our most intelligent, sober-minded, and sincere Christians against revivals. It is both unjust and untruthful to allege that their real objection is against all vital godliness and genuine Christianity. Such persons as those we allude to love both, and desire the advance of truth as truly and sincerely as any “revivalist” in the land, and much more so than many who bear the name. But from their education, their temperament, their views of truth, and from what they have seen or heard regarding the “revival movements,” they have been led to question the reality of sudden conversions, the evidence of the instrumentalities and means ordinarily employed to effect them, and the correctness of the teaching imparted, either to awaken or build up; while other things which appeared always to accompany “a revival,” as if essential to it, such as the extravagant and exaggerated coarse addresses of some, the impudence, conceit, and spiritual pride of others, the thrusting aside, as if of no value, all that was quiet, sober, and truthful, and the bringing forward all that was noisy, demonstrative, talkative, and excited, has had such an effect on their minds that the very name of “a revival meeting” produces a feeling of repulsion and aversion as against a falsehood.

Now, we do not profess by any means to defend whatever has presented itself to public notice in any village or district as “a revival.” A good name, whether assumed by men, meetings, or movements, does not necessarily make either of them good or worthy of their name.

On the other hand, whatever form revivals may take, or have taken, in any country or district, whatever mistakes have been made, or whatever evils have accompanied them or been occasioned by them, yet we cannot admit that any objections can be valid which would hinder us from hoping for such wide-spread and rapid extension of the gospel as we have never yet seen, nor from believing that a very real and genuine revival has to a remarkable extent taken place, and is yet going on, throughout our country and the world.

But let us briefly state the ordinary objections against revivals:

1. “We have no great faith in sudden conversions,” is a form of expression in which we hear revivals objected to, when the subject happens to be the topic of conversation in ordinary society.

Alas! how many have little faith in the necessity of any conversion! A want of hearty conviction regarding human sinfulness and guilt, and a tendency rather to flatter man’s character, worship his genius, and almost deify his powers, lies too much at the root of many of the views and feelings of our day about religion; and hence there is a corresponding want of faith in the necessity of that “new life” which some time or other every one must possess, or in the “supernatural” means required either for the removal of man’s guilt and his restoration to the Divine favour, or for the renewal of man’s nature and his restoration to the Divine image. There are, in short very inadequate convictions if these are brought to a Scripture test either as to the state out of which or into which every man must be brought before he can be saved. But, nevertheless, there are moral necessities grounded on the character of God as it is, and the character of man as it is and ought to be, which remain the same in every age and clime. Some of these necessities are expressed by such declarations as “Ye must be born again.” “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” “If any man is in Christ Jesus, he is a new creature.”

Yet while conversion is absolutely necessary for every man, we by no means assert that its inner history must, in each step, be necessarily the same, though the results must be essentially the same in every case. The Spirit of God, who works when and how He pleases, may, in some cases, so work in the soul from its earliest years, that the time when the seed of a new life entered it, and the process by which it has gradually increased there, until it now brings forth fruit, are both unknown. Not unknown is the fact that life is there, for it is recognised and evidenced by its fruit, but when it began may be unknown; and the rate or successive stages of its increase may be equally unknown, or at least unmarked.

This is true in some cases or, let it be admitted, in many cases, chiefly among those favoured ones who have been reared from childhood within the paradise of a truly Christian home, still, why should we deny the reality of many conversions on the mere ground of their suddenness?

We shall not appeal to authentic historical facts to refute the objection, but simply remind our readers of such sudden conversions as those of Paul the apostle, the jailer at Philippi, or the thousands on the day of Pentecost at Jerusalem. Would we be warranted in rejecting those, because a few days or hours only marked a transition from death to life, from darkness to light, from their serving Satan to serving God, from being enemies to their being friends of Jesus?

But apart from this evidence, what, we would ask, is there in the nature of conversion inconsistent with its alleged suddenness? There may indeed be a preparedness for it that may occupy much time, as dawn ushers in the sunrise, or as months of travail precede the “child born into the world;” and there maybe results whose character may require time to determine. Nevertheless, why should not conversion itself, apart from its antecedents or consequents, be sudden? Let us consider briefly what conversion is.

It is not, for example, the attainment of good habits nor even the doing of good works, though it leads to and must end in this, if genuine. These are the results of conversion. Nor, again, does it imply anything like a full or accurate knowledge of the Christian scheme, far less of its “evidences;” for how little could have been thus known by the converted jailer of Philippi, who was one day a heathen, and the next day a baptized Christian or by the converted thief on the cross or by the three thousand converts on the day of Pentecost!

But in conversions there must be thorough earnestness about the salvation of the soul, or of our relationship to God. And why should not this feeling be suddenly kindled? Men can be easily roused to sudden earnestness, in order to save their bodies, when they realise present danger; and why not to save their souls? If, indeed, the soul can never be in such danger, or if a man can never be ignorant or forgetful of the fact, or if in no circumstances or by any means he can be roused to a sense of his danger, then may such sudden earnestness be impossible; but if his danger is real, and deliverance near, surely all this is possible, and even probable, and of infinite importance, seeing that the day of grace ends with life, and life may end in any moment. If this night a man’s soul may be required to give its account, surely on this day conversion is required to make that account one of joy, and not of sorrow.

Conversion implies also faith in what God has revealed to us. And why should we not at once believe God? Do we think it necessary to hesitate for months and years ere we believe the word of an honourable, truthful man, in matters of fact about which he cannot possibly be mistaken? And shall we think it strange to believe God’s Word the moment we hear it? Now, that Word tells us many things which, if true, cannot be believed without producing immediate results. It tells us that we are lost sinners “condemned already;” that God, in love, has had pity on us, and sent His Son to save us; that He died on the cross for sinners, so that “whosoever believeth in Him shall never perish;” that He lives to quicken and sanctify through His Spirit all who will receive Him; that there is “no other name given under heaven whereby a man can be saved;” and that “he who believeth not shall be damned.” Now, is it really impossible for a man at once to believe all this, or even thus far to understand his danger, and believe the gospel as the only deliverance? Does it seem strange that men should have at once believed Christ, or any of His apostles, when they preached? Or, does it not seem more strange that some were “fools, and slow of heart to believe?” And why should it seem incredible that a sincere and earnest man should now believe the moment he hears the same gospel, and say, “I have been a great sinner in hitherto treating this message with so much neglect! By my disbelief I have made God a liar; I shall do so no more: Thy Word is truth. Lord, I believe; help mine unbelief!”

Conversion implies a “yielding ourselves to God,” because thus believing in His love manifested through Jesus Christ and Him crucified. Such a state of mind might be thus expressed: “Lord, I shall fight against Thee no more! I believe in Thee, and yield myself to Thee for time and eternity, to have the good pleasure of Thy righteous will done in me and by me; to be pardoned, sanctified, and governed wholly by Thyself, and in Thine own way. I am Thine save me!” Surely this attitude of soul may be assumed at once towards God the very moment the gospel of His goodwill to us, and of His desire to possess our hearts, is heard.

Conversion implies some degree at least of peace with God. Many seem to think it almost presumptuous to look for peace or to expect joy in God. “It betokens,” they say, “a want of humility.” Love and humility are one. Both are a going out of ourselves, and finding our good, strength, peace all in God. It is surely a poor compliment to pay a friend, if we rebuke those who dare to be happy in his presence or to find peace in his society. What hard thoughts have men of God when they do not see how He must ever rejoice in the good and peace of His children! Oh, shame upon us that we do not “rejoice in the Lord always,” and possess the “love which casteth out fear, for fear hath torment.” Why, then, should it seem impossible for a man to have peace, the moment he can say with the apostle John, “We have known and believed the love that God hath to us?” Cannot that love be seen in its own light when revealed? And if so, why should the possession of immediate peace, in a degree corresponding to faith in God, seem to be so wonderful? Would not its absence be more so? The very hope, methinks, of pardon, when first entertained by the condemned criminal or of deliverance and return to home, when first realised by the shipwrecked sailor or of life and health, when first deemed probable even, by the hitherto despairing invalid or of meeting his long-injured, but still patient and loving father, by the miserable prodigal may well kindle sudden joy and peace. Much, no doubt, may have been done before any hope could dawn to the captive, to the shipwrecked, to the invalid, or the prodigal; yet the hope itself may suddenly flash on each, as the message enters the cell to assure the criminal of his safety, or the signal is seen on the distant horizon that promises succour to the mariner, or the smile plays on the countenance of the physician, telling that the dread crisis is over and that progress towards recovery has begun, or the remembrance of a father’s love is rekindled in the heart of the wanderer. And thus a man who has been roused to see his moral guilt, as well as moral depravity to see his dread and terrible danger may well find unutterable peace the very moment he believes that there is for him deliverance from the evil, and forgiveness with God, “that He may be feared” or even when the maybe dawns upon him that he, the hitherto dead, careless, presumptuous sinner, has not been so shut out of his Father’s heart and home, but that there is yet grace omnipotent to save him, to take away his sins, renew his whole being, and make him and keep him a child of God. When the prodigal in the far country was planning only his return, he resolved to say to his father, “Make me one of thy hired servants!” To be for a time a very slave in his father’s house, seemed in prospect as a very paradise when compared with his present wretchedness; but to be received at once as a son that he would not be so presumptuous as to dream of. Ah! he had forgot his father’s character in the far country. Unbelief had done its work, and “cut off his hope.” But however dark and dim his views were, he nevertheless returned, was met afar off, and was at last received in his father’s arms. There he poured forth the confession which relieved his choking heart, “I am no more worthy to be called thy son!” True. But did he add, “Make me a hired servant?” No, he could not, for he had already been received as a son.

Our Lord tells us how some hearers may receive the Word immediately with joy, and yet give up when it is the occasion of their being brought into outward perils or difficulties. Paul complained that Demas had forsaken him, and John of many who, he says, “went out from us.” We must not think it strange, moreover, if the visible Church should ever and anon disclose to us how much evil as well as good it contains. Our Lord never contemplated a Church on earth as possible owing to the sinful offences which must needs come which should be otherwise than a mixture of good and bad. There was one in twelve of His own pure apostolic Church a traitor. Among the members of the pentecostal Church, two were struck down dead for falsehood of the blackest kind. Among the earliest professed converts in Samaria was Simon Magus, in the bonds of iniquity. And so it will ever be. The field will contain tares as well as wheat, and both must grow together till the harvest; the net must gather into it bad fish as well as good, until the great day of final separation comes at the end of the world. But, nevertheless, the field may now contain a glorious crop of wheat, and the net, after a night of toil, be sometimes full of good fish, so as to excite the wonder and praise of the “fishers of men.” Those converts who fall away have probably misunderstood the true idea of the redemption which is in Christ Jesus. They looked for safety from punishment apart from salvation from sin; upon Jesus as a deliverer from guilt and hell only, and not also a deliverer from sin, by giving that life which is heaven; they looked for that life hereafter, and not now; or they imagined faith as an act done once for all a coming to Christ once only for what was required, instead of as a state which receives at once pardon and acceptance through the merits of Christ, and abides in Christ for ever as the only source of life.

We have dwelt upon this point longer than we had at first intended; for the doubt so often expressed, of the possibility of one who is lost finding immediate peace when he finds his God and so has found himself betrays great unbelief or great ignorance of God. Pride is at its root; a desire to find something wherewith to commend ourselves to God some evidence of a good character first some work done as a hired servant, in order to entitle us with any hope to call God father and be at peace with Him; instead of our beginning all work by first being at peace by our being reconciled at once to God through faith in His love to us, revealed in the atonement of Jesus Christ. We may just add, what every true man knows, and rejoices to know, that the hour which begins his peace with God necessarily begins also war with all sin in his own heart. His friendship with God implies enmity to all in himself which is opposed to God.

2. “But the whole tendency of revivals, and of this theory of sudden conversions by means of any man’s preaching, is to disparage God’s appointments of the Church and the family for accomplishing genuine conversion.”

If by this is meant that God ordinarily blesses for the saving of souls what are termed “the means of grace,” or “the truth as it is in Jesus,” whether inculcated by the parent, the teacher, or the minister, and presented to the mind, and impressed upon it patiently and laboriously during a course of years, then we also believe this, and cordially admit it. Nay, we would have all “friends of revivals” keenly alive to the danger of so expressing themselves as to seem even to disparage such earnest painstaking, and we would have them to avoid seeking to attain by a summary process what thousands strive to attain, and actually do attain, only by a prayerful diligence, which begins with sowing the seed in childhood, and never ceases until there is the blade and the full ear ending in the golden harvest. We feel assured that the faithful minister who has seen many souls born to God under his teaching, will acknowledge that these results were connected not so much, or probably not at all, with any sudden change, from some striking sermon he had preached, but from a series of impressions made by pious parents in their home-training, or by himself in his congregational class, or by the whole tone and tenor of his public ministrations, &c. How often has it thus happened that others have laboured, and that he has but entered into their labours! The conversion of his hearers has been the culminating point of a thousand appliances, and, in the vast majority of cases, it has been reached by degrees. The glorious summit has been attained, not by a leap from the valley, but after many preparatory steps. The light of life has not flashed out of darkness, but has dawned by imperceptible degrees, until the glory of God was seen in the face of Christ Jesus. If the new life itself has been suddenly experienced, yet let us not overlook the preparatory work of the shaking of the dry bones, then of the bone coming to its bone, and, finally, the flesh and skin covering the skeleton, and so preparing a home in which the living spirit could dwell and act. We cannot use language strong enough to express our conviction of the blessing which, as an ordinary rule, is sure to follow from the Lord on the faithful and prayerful labour of a pious parent, Sabbath-school teacher, or pastor. Let nothing be said in favour of wide-spread and sudden revivals to discourage these hopes! A true revival, we believe, shall ever, in God’s own time, attend such labours. This is emphatically true regarding the work of the ministry. We believe that the ministry is of God as much as the Bible is one of the most precious gifts obtained for the Church by the risen Saviour; and that now, as ever, the preaching of the Word by ministers duly prepared and regularly called and ordained by the Christian Church, is the grand means for converting sinners; that this power never grows old or loses its adaptation to the wants of man amidst the constant changes of society, any more than a lens does in transmitting the rays of the sun from age to age.

Yet, with all these admissions, and with profound veneration for the ordinary calm and methodical means of grace, we can nevertheless believe in wide-spread sudden “conversions,” and that too through other instrumentalities, and in circumstances which leave no doubt of their being caused by what has been termed an extraordinary outpouring of God’s Spirit. For let us beware of dogmatising irreverently as to when and how that living Spirit shall operate on the souls of men, who worketh according to His own counsel of unerring and inscrutable wisdom. “Who hath known the mind of the Lord, and who hath been his counsellor, that he should instruct him?” As a Person, He acts as “He wills,” and in every case with perfect wisdom and perfect love. And it is in keeping with this truth, or rather a necessary consequence from it, that God’s Spirit should teach and educate individuals and churches differently, or at least in accordance with their respective and specific wants. If His outward dispensations towards the same person constantly vary, yet all work towards one end, the soul’s good, even as the combinations of the elements vary day by day, yet all help on the earth’s fruitfulness, we might expect that His dealings with the inner life of persons should also vary, while one glorious scheme of education for heaven is carried on in all and by all. And if so, why do we think it strange that an individual should have his times of comparative spiritual darkness and light, strength and weakness? or that churches should also experience different kinds of treatment, so to speak, from the same wise Spirit, yet all suited to advance more and more in the end, both in us and by us, that kingdom which is righteousness, peace, and joy in the Holy Ghost?

Then, again, as to the instrumentalities which God’s Spirit employs, these may be often exceptional to His general rule. For it is surely a great mercy when the regular ministry, or any other ordinance of His, becomes inefficient through sinful indifference or unbelief, that He should raise up in such an emergency, and that too from the most unexpected quarters, those who will do the work which others ought to have done. The grand end of saving lost souls, and bringing many sons and daughters unto God, cannot be sacrificed to any organisation ordained for that purpose when it fails either to seek it or accomplish it. Thus

“God fulfils Himself in many ways,
Lest one good custom should corrupt the world.”

If, therefore, we find, as a matter of fact, that some one who follows not us why he does not follow with us we may not be able to understand is yet confessing Christ’s name, and so doing Christ’s work that devils are cast out by him, we dare not say, “Forbid him.” Our Lord does not command us to forbid him, any more than He commands him to follow us. He says only, “Forbid him not. He who is not against us is for us.” We all need humbly to act on such a principle. But should we in our pride and ignorance condemn a sincere and faithful labourer for Christ, our Lord will not confirm our judgment. On the other hand, he who does not “follow” the ministers of Christ’s Church, whom he finds already engaged in the Master’s work, must answer to the Lord for incurring so solemn and serious a responsibility.

But we must pass rapidly and more briefly to the consideration of one other objection to revivals.

3. “We object entirely to revivals because of the great excitement which attends them.”

To this we reply

We admit the possibility of great excitement connected with religious truth, in spite of the total absence of religious character. There is no more interesting or remarkable chapter in history than that which records the manías that have spread like epidemics at different periods (especially during the middle ages) over Europe. They are cases of hysteria upon a great scale; and that these should take a religious form as well as any other is no way impossible. It has happened a hundred times before, and will happen often again. We have seen cases of “revival” which were purely physical, with little religious knowledge and no religious character, in those who were most under the influence of the preacher, but with much ignorance and great nervous susceptibility. Preachers as ignorant as these people have been deceived by such appearances, which, not being able to account for by any natural cause, they at once attribute to supernatural agency. But, putting aside those illustrations of very common physical phenomena, we admit

That excitement is by no means to be desired. Its tendency is to produce reaction, and, when the fire passes, to leave nothing but ashes behind. We may receive the Word with joy, and yet it may soon wither; and also give our bodies to be burned, and yet be nothing. Mere excitement is next door to grossness and licentiousness. Both have the same sensuous elements in them. Had we our choice, we would prefer a revival without any excitement.

It is, therefore, not only possible, but it has frequently happened, that hundreds have been powerfully moved by a revival, have professed faith in Christ, found peace with God, and been assured by enthusiasts and fanatics that they were now actually “saved,” who soon gave token that they never had been saved from either gross ignorance or gross sin, but destroyed rather by want of sense in themselves, and in those who, from ignorance or vanity, excited their feelings, and worked on their mere animal sensibilities.

But we have not our choice in such matters. We cannot change the laws of the human mind, and as long as these remain, it may not in every case be possible to prevent some degree of excitement by what so powerfully appeals to every feeling and affection in the soul of man. Given only that the facts of Christianity are true regarding man’s condition without a Saviour, and all that has been done for him, and must be done in him, before salvation is possible, with the tremendous consequences throughout eternity attached to his faith and repentance in time, and excitement is very natural, and not altogether unbecoming, in him who sees and believes, and, as it generally happens where excitement exists, who hears, these truths for the first time in his life. Would not calm self-possession, in such circumstances, if more reasonable, be more wonderful than excitement among those, especially without culture? It is quite true also that excitement will much less frequently occur among strongminded educated people, who are accustomed to keep their emotions under control; while many, with a, comparatively speaking, weak emotional nature, but with sound head and sound sense, and wakeful conscience, seldom, in any case whatever, betray much feeling. Violent excitements, as a rule, are found only among northern nations, among the ignorant masses, or those who have more feeling than judgment.

But why may not a wide-spread excitement about religious truths, though in some persons a mere physical condition of the nervous system, be the very means, under God, of arresting their mind or the minds of others, and disposing them to consider and receive the truth itself? What is it which we have most to complain of as an obstacle to the gospel? Not infidelity, nor active opposition, nor ignorance, but indifference, cold, heartless indifference in those who may go to church, stand up at prayer, hear or sleep, read or dream, agree with everything the minister says, yet verily believe nothing, and are therefore neither roused by fear nor gladdened by hope, but live on, day by day, buying and selling, eating and drinking, respectable, it may be, and respected, as good farmers, decent tradesmen, honest shopkeepers, but to spiritual things in their living reality and momentous importance indifferent! Could any one but read the thoughts, hear the conversation, or watch the effects on the great mass of the hearers, one day or one hour, after hearing the most impressive and earnest sermon, in which the minister before God sought to save their souls, what a fearful vision of the mystery of indifference would be revealed!

Whatever, then, breaks this up is a blessing. No excitement can be so dangerous, so deadly, as this indifference. Better a thousand times the wild hurricane than the calm miasma. Better the stream which rushes impetuously over its banks, carrying with it devastation for a time, than the dead and foetid marsh. The one may be turned into a new channel, and made available as a power for advancing the interests of man, but the other is “evil, and only evil continually,” Whatever, therefore, we repeat it, tends in providence to destroy indifference, and induces people to listen with earnestness and attention to the truth, be it the excitement of a storm or earthquake, of a great religious revival, or of domestic bereavement and sorrow, whatever it be, yet is it a blessing if it prepares the soul to receive the seed of the gospel, by inducing men even to think seriously, as the first condition for their ultimately believing seriously.

But this excitement which alarms so many sober-minded people was not, after all, an element which vitiated the religious “movements” in the early ages of Christianity. There were rational Sadducees, learned scribes, and formal Pharisees, who were much displeased at the excitement of the multitude when Jesus made His triumphant entry into Jerusalem. But when our Lord was asked to rebuke them, He replied that the very stones would cry out if these were silent. Was there no excitement on the day of Pentecost when thousands were crying out, “What shall we do to be saved?” The preaching of the gospel was everywhere accompanied by such awakenings as arrested the attention of cities and nations. Would God it were so now!

But, in once more meeting this objection, we cannot help noticing the character of the persons who most generally urge it. How often does one hear from the lips of the intensely worldly-minded fears expressed at the danger of religious excitement! And if the symptoms of such a terrible state of mind manifest themselves in son or daughter, even in the form of thoughtfulness in regard to their duty to God, or of fear about their state, or doubts with reference to the manner in which they have been accustomed to spend their time and talents, how often does the very mother who bore them become herself thoughtful and concerned about her child! “She so much dislikes religious excitement. She likes cheerful Christians, religious people now-a-days are so sad and gloomy, she is really anxious about her poor daughter,” &c. And all this from persons who live in a constant whirl of excitement, to whose daily life excitement is essential, not as a means of temporary relief from severe thought and action, but as the very end of existence. And whence is their excitement derived? From the most contemptible and silly frivolities, from balls, parties, visits, and gossip without end excitements utterly selfish, which materialise the soul, debase its tastes, enervate its powers, rendering it incapable of all earnest labours or self-denial, and which incapacitate it from apprehending the purity, the majesty, and the surpassing wonder of spiritual realities. These are the persons who, forsooth! are so much alarmed lest their dear children should become excited about the things which arrest the attention and engage the thoughts of the mighty angels, yea, of Jesus Christ himself. Believe it, that whatever excitement may possibly accompany the commencement of the Christian life in one who has never been trained to think seriously or act conscientiously, the only persons in the world who are habitually free from all excitement, or violent emotions of any kind, are true Christians, because they have the “love which casteth out fear,” and enjoy “the peace of God which passeth all understanding.”

We must here conclude these brief and very imperfect remarks upon a great subject. We end, as we began, by expressing our profound conviction that the want of all our wants is this, and this only, a Revival of Spiritual Religion; or, in other words, genuine, simple, truthful, honest love to Jesus Christ, to His people, to His cause, and to the whole world! This, and this alone, will fulfil the longing of many a weary, thirsty soul for better things than at present seem probable or possible.

“Who will shew us any good?” is the despairing cry of many a thoughtful man, as he passes in review before his anxious eye the dark side of things, such as careless living students of divinity, who are to be the future teachers of this great nation; ministers and congregations apparently dead as stones; churches becoming idols, claiming the reverence and love of their members, and jealous of any other idol usurping their throne; scoffing infidelity among the ignorant; philosophic scepticism among the intelligent; indifference among thousands; while abroad heathen nations, with countless millions, are opened up to the Protestant Church, which can only send driblets of two or three missionaries here and there, many of whom go in tears to live in comfort as well-paid gentlemen, while thousands of common soldiers pour out their life’s blood for their country. “Who will shew us any good?” Our hope, O Lord, is in Thee! “Lord, lift Thou up the light of Thy countenance upon us!” Pour Thy Spirit upon the thirsty ground! Our strength is gone; arise, O Lord, and revive Thy work among us all. Come Thou and help us, for Thy great name’s sake. The cause of righteousness is Thine own. Do Thou hear and help us, then shall death be changed to life, and truth shall banish error, and disunion be lost in love, and out of this valley of dry bones, and from all sects and parties, a great army will arise, strong and united through the power of the Spirit who will dwell in each and all, and be mighty to pull down all the strongholds of Satan, and to advance the kingdom of our blessed Lord at home and abroad, to the joy of men and angels!