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 manias 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—