other characteristic of that of Ulster. Every revival movement exaggerates the importance of sentiment, emotion, enthusiasm,-to the neglect of other elements of character equally important. And as we believe, that labor is the condition of all high attainment,-that the Infinite will help the man who helps himself-we cannot but look upon this resting with emotion as a thing to be deplored. Emotion unproductive in deed, besides, soon becomes like the still water, putrified, fostering an inclination to self-indulgence, or hardening the heart, for strangely enough it does harden the heart, rather than serving to build up a high and holy character. If enthusiasm is an important element of character, and an agent of revolution in the world besides, all history shows that it is important just as the thunderbolt is important,-in its general action, no doubt, a worthy servant of God, but yet a tremendous agent, blasting as well as blessing. How readily does enthusiasm descend into fanaticism! What substance it gives to airy imaginations! And if there be one quality pertaining to it, as an element of religion, in every land, it is this:-It disparages the importance of common things,-common duty, responsibilities pressing upon the conscience every day--and by a service more congenial to its own excitement, endeavors to accomplish duty and gain heaven. And such consequences,-of fanaticism, the religion of hate, as disparagement of common duty, of week day work, of morality indeed, we charge upon the Ulster Revival.

The fundamental idea of our revival was our idea of "conversion." Throughout the continuance of the movement, the dominant opinion, an opinion sedulously encouraged by the clergy, was that the suffering cf the physical prostration marked the process of the new birth; that every one struck down by the ardently sought and prayed-for influence was struck down by the hand of God, regenerated, rendered pure as the child unborn, prepared for the kingdom of heaven. The sinner of the morning, consequently, was not unfrequently a saint in the evening; the companion of drunkards, by one convulsive throe, was rendered evermore the fit companion of angels. And from this one principle came lamentable consequences, not the least conspicuous of which was presumptuous irreverence, and most scandalous spiritual pride. Of the presumption and folly here spoken of, we have an exemplification in the language

of a "convert" at a religious prayer-meeting, "Near the end of the preaching," says the writer, "one old man stood up to address the multitude. He was a remarkable-looking man. I was beside him before he rose; a dealer in rags would not have given more than sixpence for all the clothes he had on his person; he bore the marks and tokens of a hard liver,' a confirmed drunkard. Gentlemen,' and he trembled as he spoke, 'Gentlemen, I appear before you, this day, as a vile sinner; many of you know me; you have but to look at me to recognize the profligate of Broughshane; you know I was an old man hardened in sin; you know I was a servant of the devil, and he led me by that instrument of his, the spirit of the barley. I brought my wife and family to beggary more than fifty years ago; in short, I defy the town of Broughshane to produce any equal in profligacy, or any sin whatever; but ah, gentlemen, I have seen Jesus; I was born again on last night week; I am, therefore, a week old to-day, or about; my heavy and enormous sin is all gone; the Lord Jesus took it away, and I stand before you this day, not only a pattern of profligacy, but a monument of the perfect grace of God. I stand here to tell you that God's work is perfect, yes, I have proved it, his work is perfect." The paper from which the above is extracted, and which was considered worthy of admission into the columns of "The Revival" periodical, thus concludes "I must conclude. I have taken two days to write this, with the various interruptions of the shop; and as the Lord has come to Belfast, I must leave off. Twenty or thirty persons brought to the foot of the cross here since yesterday; and I am just now (six o'clock) going to see some of his workmanship. I have no doubt you will soon see his work in poor Limerick, as He is going his travels with Jesus his Son." The idea of conversion by immediate supernatural agency, indicated in the language of the "profligate of Broughshane" was the leading idea of the revival. And if the idea is well founded-if experience of certain passing emotions, a fit of fainting or hysterics in a house filled with bad air, can adequately prepare for eternity, the Revival was a great fact; and the presumption of the converts," who considered themselves to be equal to the angels of heaven, indicates only a proper self

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7 The Revival. No. 1, p. 5.

appreciation. If not, it was in a great measure a delusion, a source of dangerous fancies, a perverter of character.

We know of no spectacle more instructive to the philosopher or more interesting to the practical Christian, than that of religious enthusiasm. When this enthusiasm expresses generous piety, love to God and man, it is a high quality of the individual character, it is a revolutionizer of the mass. Even when descending into fanaticism and folly, to the expulsion of the religious interest, its philosophic signification still remains, and perhaps becomes increased. By the study of monstrosities in the domain of physiology, new truth, bearing especially upon morphology, and the law of organic development, has been discovered. And a revival may be in one department of psychology, what a monstrosity is in one or two departments of physiology. If the Ulster Revival, therefore, contribute nothing to the general morality, it may add something to the general experience. Notwithstanding all its extravagance and vulgarity, in its very contempt of morality, however, we consider that it has a temporary effect in the promotion of good morals; and that if theologically it tended to circulate what we cannot but consider errors, it gave prominence at least to one important truth, to which, in conclusion, we beg to draw attention. We may think of God as far away, situated in some radiant realm among the stars, and carrying on the universal economy through the instrumentality of laws fixed by Him at the beginning and operating automatically ever since; so that, in prayer, the only advantage obtained consists in a certain reacting influence that is experienced. Or we may consider the Omnipresent as literally present everywhere, ever near the worshipper, supporting all creation by his own immediate power, conducting its operations by forces issuing directly from Himself, dropping high influence into the heart of the religious man. In the latter theory, prayer is really intercourse with the spiritworld; and the Infinite, the Holy Spirit of the New Testament, present and operating in the world of mind as well as in the world of matter. And this view of God's relation to the world and man was maintained in the Ulster Revival, which encouraged the idea of present supernatural influences, and in pentecostal experiences saw the guarantee of its favorite expectations. And for whatever errors the move

ment is responsible, we consider that it has done more service, by giving emphasis to this important truth.

J. O.

NOTE. Several allusions in the foregoing article-an article, we will here say, of a peculiarly instructive and entertaining character -will not be clear, till the reader is informed that it was written in England, by an Englishman; and written with a special desire that it should appear in an American periodical.-ED. QUARTERLY.

ART. II.

The Gospel and the Soul.

CHRIST was made for the ages, and the ages for Christ. In him the Old had its fulfilment, and the New its birth.

He was the good foreshadowed by the symbol of the Mosaic ritual; the wisdom sought after by Socrates and Plato; the Saviour prayer for by the common heart. Thus "the desire of all nations" realized its embodiment in him. He was the founder of the new because where the old attained its accomplishment the new found its life. Fulfilling the law of a fleshly commandment, he instituted another having an eternal vitality and power. Here, then, is the difference between the Old and the New. The former considered man chiefly with reference to time; the latter with reference to time and eternity both. The new gave a fresh parallax from which to view the evolutions of the race. Man obtained a broader base. In astronomy, we know, the erroneous system of Ptolomy for a long time ruled; but at length Galileo's discovery grew into the Copernican system. Thus in religion the old for a long time seemed to hold man stationary; but at last Christ came, and the race received an onward movement. Viewed from this event the changes in the spiritual heavens spoke a new language. Hitherto their utterance had been jargon; now they were melody. The law was seen to be the shadow of the Gospel; prophecy the Spirit of Jesus; and philosophy the

I wisdom of the divine man. Thus the law, philosophy, and the prophets, were alike school-masters to bring men to Christ. Such was his connection with the past. But into the future he breathed a richer inspiration by opening to its view the doctrines of life and immortality. Through death he established a new covenant, founded upon better promises, and was made a high priest forever, that he might minister to immortal souls with reference to the power of their endless life. Our theme, then, is, "The work of the Gospel upon an immortal soul."

we

First, we regard the soul's life as one; and so lay aside all considerations as to time, Immortality is its birthright. Time and eternity only represent different modes of the same existence. In time it is clothed with mortality; in eternity with immortality. Such was manifestly Paul's view. He says, 66 that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life." This view makes the universe the home of the soul, and the exchange of modes only an exchange of mansions. "In the Resurrection they can not die any more, but are the children of God, being the children of the Resurrection." "God is not a God of the dead,

but of the living, for all live unto him." "To this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living." The individual soul therefore meets with no fatal catastrophe, neither is the race divided. God is over all differences of administrations there may be; but the same Lord, rich unto all who call upon him. Christ's mission, then, was to the race. It affects, or it is to affect, all descendants of Adam regardless of the age or world in which they exist. This is no new thought. It is as old as the Christian church. Paul says, "God hath highly exalted him, and hath given him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God, the Father." Peter also writes, "For this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit."

Leaving the Apostles we find the dogma of Christ's mis