"I do remonstrate against your publishing to the world a sermon avowedly against 'proceedings connected with a neighbouring church;' and that instead of encouragement, counsel, and cooperation in what I know is the work of God, I receive this public rebuke. I make this remonstrance the more earnestly, because several of the opinions you have expressed, are not, as I believe, consistent with the teaching of our Church; and lastly, I venture to be the remonstrant, because I am the person, and mine the church, which are the objects of your animadversions.
"You hold deservedly a high position among us in respect of rank and esteem for your piety and learning; but at the hazard of incurring the imputation of arrogance, I cannot, I must not, and I will not be unfaithful to the light in which I walk, by the grace of God; and therefore I do simply and plainly protest, in the first place, against the supposition that Excitement is a means which I am using, or an end I have in view; secondly, against the supposition that conversion is a gradual work, which is to be worked out by Sacraments and Means of Grace; and thirdly, against a teaching which supposes and actually declares that a Person may believe, may be pardoned, may be cleansed from sin, yet not know it."
"In the sense in which you censure Religious Excitement, namely, as a means to 'force, as it were, the Spirit of the Lord,' and 'for the purpose of strongly working on the animal feelings, etc.,' it may be justly censurable. Those who make excitement the end and object of their endeavours in a religious movement, must soon find the emptiness of it; they throw dust into their own eyes, and will ever verify your words that 'excitement lifts up for a moment and then lets fall again,' and that 'like dram-drinking, it leaves those that indulge in it weaker than before.'
"Those who really are engaged in the work of God, and especially conversion work, must meet with 'excitement.' It is impossible for a sinner, under connection of sin, to remain in a calm imperturbable state: or when the despairing sinner comes to a knowledge of that Saviour who made Atonement for him, to help being excited with joy. Noble or peasant, gentle or uneducated, I am sure there will be excitement, and overflowing joy and gladness.
"A man who never felt himself a lost sinner, and never knew his need of the Saviour, may reason gravely of the impropriety of 'excitement,' and the man who has never experienced the liberty of deliverance from the 'horrible pit, and the mire and clay,' may seem to be wise on the subject of Christian joy; but he knows it not. The outburst of joy in the newly born child of God, is as undiscriminating as the joyous mirth of children. But it becomes more subdued as the child grows on to 'the conquering young man,' and more chastened still when the 'young man' attains to that state which St. John terms 'father.' This I have no doubt is the kind of Christian joy you expect to see, and without which you are not satisfied.* But, dear friend, remember the perfect Temple was not built in one, but three days.
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* "I write unto you, little children, because your sins are forgiven you for His name's sake. I write unto you, fathers, because ye have known Him that is from the beginning. I write unto you, young men, because ye have overcome the Wicked One."—1 John 2:12, 13. ________________________________________
"We are at foundation work; and you rebuke us for an unfinished temple! Your rebuke is not undeserved in one sense: we ought to have attained to great advancements, and to have begun long ago; but God has had patience with us. In this beginning' there seems to be confusion to superficial observers, and there must be 'excitement;' but this, as I said, is not the end in view, or the means we use. It is not long since I could reason a against 'excitement,' and thought as many do now, that in connection With religion it is irreverent, and unbecoming.
"Oh, what a snare is this unfeeling 'propriety!' It is really a dislike of being aroused from sleep; a fearful hugging of oneself into apathetic security, and lying down in the arms of the Wicked One for a fatal slumber. Oh that I could 'excite' such persons! that I could arouse them! that by any means I could awaken these souls from the sleep of death! I would glory in the censure and rejoice in the blame. Would that I could reach your heart and the hearts of many of my other brethren; that we might unite together and raise a louder call! There should be a more excited blast, as from a trumpet, to stir the masses of those who come duly and regularly 'to hear us every Sunday,' a louder, stronger, and more urgent and thrilling cry, Repent! Repent! We want more fearless plain speaking, more personal appeal. It is not refined to preach of the grave and death, judgment and hell,—it is 'ranting:' but nevertheless let us 'rant;' let us be faithful; let us tell the sinner that he must die; and that he will die in his sins and perish for ever, except he repent and be converted that his sins may be blotted out. Let us tell him that he 'is condemned already, because he hath not believed in the Name of the only-begotten Son of God' (John 3:18): that 'the wrath of God abideth on him' (verse 35). Instead of arguments against 'excitement,' let us have a united cry against sin and frivolity wherever it is. There is excitement against 'excitement' now; let there be excitement, if you will, against indifference, and neglect of religion."
Many of the proceedings in our parish were, I confess, more tumultuous than I could justify, more noisy and exciting than I thought needful; but I could not control the people. If they had been educated to ideas of propriety and self-control, the impulse of Divine power, which really then filled them, might have found expression in a more quiet and orderly manner. To hinder their rejoicings therefore, though they were considered so obnoxious, would have been to withstand the Spirit of God. As the people had not been taught better, I could not interfere with them; I would rather bear the obloquy of men.