RELIGIOUS REVIVALS

REV. J. CLAYTON,

POULTRY CHAPEL, FEBRUARY 9, 1834.

Nodemus answered and said unto him, How can these things be?"-JOHN, iii. 9.

I'HIS language was evidently employed by the ruler of the Jews when be came to Jesus by night, in order to enquire of Him, who was a professed teacher come from God, into the nature of those tenets which he was diffusing among the people. Our Saviour, in reply, at once began by referring him to the indispensable necessity of a change of heart wrought by the divine agency in man, and says to him, "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." The enquirer mistook his reference, and considered the words which he employed in their literal sense; and, betraying his ignorance and his inconsideration, rejoined-" How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?" His instructor proceeds again to reiterate the necessity of this change, that the man who was the subject of it might possess that spiritual perception that he should discern spiritual things, and that spiritual taste that he should enjoy the privileges of the kingdom of God. Jesus answered and said unto him, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." "Marvel not that I said unto thee, Ye must be born again." He then goes on to illustrate the mysteriousness which was connected with this wondrous alteration which takes place in the human mind when all things become new, and says, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." Still his meaning seems to have been not apprehended by Nicodemus; for he enquires, "How can these things be?"

Now, my dear hearers, this is the literal reference of the passage I have already read as my text; of which however I am about to make another application, as my subsequent remarks will prove. For expressions like these have been frequently applied to what we are accustomed to term revivals of religion. All indeed who take a deep interest in the affairs of piety will acknowledge the desirableness of such revivals in our narrower circles where Christianity prevails; and likewise in the Churches of this land, which the Lord hath blessed, or where they are established throughout the world; though there are existing some shades of difference of opinion as to the circumstances associated with them, and as to the means by which, under the blessing of God, they are to be secured. There are some, however, who have brought forward this statement—that our population is not in a suitable state to receive the plenteous outpouring of the

Spirit of God: and they endeavour to support their theory by a continual reference to the position of the primitive Churches, and by an allusion, also, to certain events which have transpired in countries distant from our own.

I cannot but feel, and strongly feel, that the sentiment to which I have now alluded, is calculated to damp some of the finest and noblest expectations which we are authorized to indulge; and likewise to obstruct us in the employment of those preparatory means, by which we may reach those attainments to which, as Christians, we profess to aspire.

I purpose, therefore, in speaking from these words, first of all to shew you, that there are solid grounds on which we may build a hope of the dispensation of the Spirit to produce a revival in our Churches; and secondly, that there are preparatory measures to be adopted by us, in order to the attainment of these high and gracious distinctions.

First, THERE ARE SOLID GROUNDS ON WHICH WE MAY BUILD A HOPE OF THE DISPENSATION OF THE SPIRIT to produce REVIVALS OF Religion IN OUR CHURCHES. On this point, that I may take up several ideas, which I am anxious to embrace, accept the following explanatory observations:

Primarily, my hearers, it seems to me, that we should endeavour to obtain scriptural and correct estimates of the real condition of the primitive Churches, of whom we read, that they received the gift of the Holy Ghost. Now, there are two opinions which are held upon this subject; opinions which are extremes. On the one hand, there are some who consider that the primitive Churches had reached a very high state of attainment, such as bordered even on celestial perfection; and, on the other hand, there are those who consider that they were societies emerging, like many others, from a state almost of barbarism; and discovering, therefore, the weaknesses and the infirmities attendant upon an infantine state. It strikes me, my dear hearers, that the truth here, as in most other cases which we examine, will be found to lie between the extremes. We doubt not, for a moment, that the primitive Churches were distinguished by peculiar privileges, and marked by very exalted attainments. There is no question whatever that they received many of their instructions directly from the lips of men who were under the immediate and extraordinary inspiration of the Holy Ghost. There is no doubt whatever, that in many instances the members of these Churches possessed miraculous powers: they could heal the sick by their touch; or when their clothes, or portions of their clothes only, came in contact, accompanied by an influence which they put forth, with the subjects of inveterate diseases. There is no doubt whatever, but that not a few of them spake in foreign tongues, in new languages which they had never learned by any process of education or previous study. Moreover, we cheerfully and gratefully admit, that they were remarkable for the freshness and the ardour of their devotion, for their peculiar sanctity, for their inartificial manners, for the fervour of their souls, for the tenderness of their sympathy, for the magnanimity which they discovered under privation and suffering, and the fortitude with which they endured, in not a few instances, a martyr's death. But that in their collective capacity they exhibited-what shall I call it?—that beau ideal of perfection which many have supposed, is not at all, to my mind, apparent, after the most careful examination I can make of their characters and of their circumstances: so far from it, they seem to me, excellent and eminent as many of them appear to have been, possessed of infirmities and imperfections, and "like passions" (as the Scripture says) “with

ourselves." We read concerning their painful disputes about their missionary journies; and about the ceremonies which some thought should be maintained, and others imagined should be relinquished. We read concerning their murmurings and disputings about the application of money to be given to poor widows. We read of the lamentable divisions in the church at Corinth, in the church at Galatia, and in the church at Colossia. We read concerning the mournful abuse of the sacramental ordinance; their toleration for a season of certain sensualities of which it was a shame even to speak. And how many of these sins, not to say vices, did we observe in the Asiatic churches, when, not many months ago, we passed through the sad history of their declensions? Now all these facts go to prove, that they were not in that state of pre-eminent perfection, as an aggregate body, which multitudes would represent; and yet nothing is more indisputable than this fact-that whilst there were those among them who were exemplifying the imperfections I have thus described, there were others who were in the actual and constant receipt of the gifts and the influences of the Spirit of God.

Secondly, I remark, that the Holy Spirit chooses oftentimes to display his divine prerogative of sovereignty, as to the time, as to the place, and the various modes of his operations; and he displays it in such a manner that not unfrequently he gives no account of it to mortals. I am well aware there are great mistakes entertained by some on the subject of the divine sovereignty; and I am equally disposed fully to concede, that believers are represented as being in a state that is disconsolate, or in a state full of enjoyment, as they backslide from God, or as they live in nearer and intimate communion with the Father of their spirits. But still I cannot but consider, that there are many cases in which we are unable to give any explanation whatever of the undeniable facts that present themselves to our view. Look into families: there you will see two children, nursed at the same breast, cherished in the same arms, subjected to the same early discipline, trained to the same sentiments, placed at the same school, having before their eyes constantly the same order of examples: one is perfectly graceless, and the other the subject of real and vital godliness. There are two servants in the same household, subjected to the same instruction, attending on the same place of worship, witnessing the same spirit and conduct on the part of the pious master and mistress, deterred from the same associations that are ungodly, and introduced into the same associations that are pious; the one is a purloining thief and a story-teller, and the other shows all good fidelity to the master and to the mistress, and the Master who is in heaven. Now, I say, how will you account for this? I declare solemnly I am unable to do so in many instances of this kind, but on the conviction, that God in the dispensations of his grace, as well as in the dispensations of his Providence, often exhibits to us his sovereignty, and gives no account of his matters. And it is worthy your observation, that our Saviour when he contemplated this subject did not explain it, but he gave way to devout admiration, and said, "Father, I thank thee, Lord of heaven and earth-even so, Father, for so it seemed good in thy sight."

And there is another light in which we ought to view this part of our subject. There is an analogy oftentimes apparent, between the operations of God in nature and in grace. As different countries, for example, will yield different productions, each excellent in their kind; and as oaks are of slow growth, and certain plants and flowers are rapid in their growth, and will spring up even in

a night, or in a few hours; so it is with conversion, which takes place either by a swift or by a slow process.

Hear the explication given of this subject in the language of the Apostle Paul himself in 1 Corinthians, xii: “ Concerning spiritual gifts, brethren, I would not have you ignorant. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversitics of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing of the same Spirit; to another the working of miracles; to another prophecy; other discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the se.f-same spirit, dividing to every man severally as he will."

Now, my brethren, it strikes me, that it is here that many persons nave stumbled at the very porch of the subject: they have stumbled in the estimate they have formed of the comparative dispensations of God's Spirit, towards different communities and different countries. Take one example. I will give all due honour to the eminent knowledge, the fervent piety, and the devoted zeal of Transatlantic Churches. I would also admit, and would be humbled for it, that there has been much coldness, much formality, much of idleness and languor, and much of inactivity in many of our own: but, nevertheless, it appears to me that there has been a different administration, and a different dispensation of the Spirit at different periods to the two countries—that is, to America and to our own. America, you know, has been compared to the newly-fledged eagle, which has soared highly, and taken an extensiye flight, and swept over an amazingly extensive surface; and our country has been compared to the lion, full of strength, which has marched onwards with firm step, and has put to flight many of those noxious creatures which have crawled forth from the dens and the holes to the injury of man. Or, without metaphor, has not our country been wonderfully distinguished by the vigorous and the voluminous and the conclusive works which have been put forth in favour of Divine Revelation, and in defence of the peculiar views of the Gospel? Has it not been distinguished by the impulse it has given to the inhabitants of the various parts of the world to disseminate the glorious Gospel of the blessed God? Has it not kindled many torches which have been carried by the hands of others to illuminate the distant parts of the globe? And has it not spread abroad for many years past especial light and holy influence through the four quarters of the world? Let us acknowledge, indeed, "Not unto us, not unto us, but unto God be the glory;" but let us not overlook the dispensation of the Spirit which has been given to us.

Thirdly, we remark, that there are circumstantials often connected with revivals which are by no means essential to their general character. I will prefer to express myself on this head, in the remarkably simple and conclusive language, of one who has written admirably on this subject, and whose work I consider the best on the topic-the Rev. Dr. Sprague. "It is no certain

indication of a genuine revival, that there is great excitement. It is admitted, indeed, that great excitement may attend a true revival; but it is not the ~ecessary accompaniment of one, and it may exist where the work is wholly spurious. It may be an excitement produced not by the power of divine truth, but by artificial stimulus applied to the imagination and the passions, for the -ery purpose of producing commotion both within and without. Instances nave occurred in which Jehovah, who has declared himself a God of order, has been professedly worshipped in scenes of utter confusion; and impiety has been substituted for prayer, and the wildest reveries of fanaticism have been dealt out, instead of the sober and awful truths of God's word. Here is the highest excitement, but it surely does not prove that the scene in which it exists is a genuine revival. It does but stamp confusion, and irreverence, and impiety, with the seal of God's Spirit. On the other hand there may be a true revival where all is calm and noiseless; and multitudes of hearts may be broken in contrition and yielded up to God, which have never been agitated by any violent, much less by convulsive emotions, nor even breathed forth a single sob, unless in the silence of the closet and into the ear of mercy.

"Once more: it is no certain evidence of a genuine revival, that great numbers profess to be converted. We are too much inclined, if I mistake not, to estimate the character of a revival by the number of professed converts; whereas there is scarcely a more uncertain test than this. For who does not know that doctrines may be preached, or measures adopted, or standards and modes of religious characters set up, which shall lead multitudes, especially of the uninstructed, to misapprehend the nature of conversion, and to imagine themselves the subjects of it, while they are yet in their sins? We admit that there may be genuine revivals, of great extent, in which multitudes may be almost simultaneously made the subjects of God's grace; but we confidently maintain, that the mere fact that many profess to be converted does not prove ▲ revival genuine. For, suppose that one of these individuals, or by far the larger part of them, should finally fall away, this surely, we should say, would prove the work spurious. If then, their having originally professed to be Christians proved it genuine, the same work is proved to be both genuine and spurious. Does the fact that an individual imagines himself to be converted, convey any certain evidence of his conversion. But then if this is not true of an individual it certainly cannot be true of any number of individuals; for if one may be self-deceived, so may many. It follows that the genuineness of a revival is to be judged of, in a great measure, independently of the number of its professed subjects."

Once more, then, I observe, on this part of my subject, that there are facts frequently occurring among ourselves, which prove that the Holy Spirit of God has not forsaken our communities. I might appeal, my dear hearers, to that order of effects which we know full well frequently takes place in the Principality of Wales; where considerable numbers have been known to be powerfully affected, and in fact truly converted, by a single discourse, and where large groups have been known also to attach themselves at one individual meeting to the church of Jesus Christ. I might appeal to facts which exist at this very time among ourselves; for we have recently heard of churches, not many miles from this spot, who have accepted at their church-meetings, ten, and twenty, and nearly thirty, at a time. Or, without alluding to these circumstances, I would wish you to observe, that, where insulated occurrences of conversion really take