I make no attempt to trace, to its source, the influence exerted in producing the marked effects resulting from the present religious movement. I confine my attention to the advantage afforded by the feeling which preceded that movement, and to certain elements of power in the means employed to advance it.

It was preceded by a very prevalent desire for a change. All classes of religious society seemed to be stirred by a wistful longing for something to break up the dead monotony, of which all were wearying. Some were actuated by genuine spiritual feeling. They felt that tokens of the Lord's absence abounded; and turning to the Lord they cried for the manifestation of His power and glory. Others, strangers to stated spiritual enjoyment in the means of grace, were longing for some change - some excitement to lift them out of their dullness - and for some bustle in which they might take their share of service. Others still, who knew no happiness in the house of God, and had no desire for His presence, would fain that something new were introduced into the mode of service which they felt so jading. The excitement of a revival would be to them a relief. "Special services" they strongly craved. Prayer for a revival was called for; and many were ready to take part in the meetings convened for that purpose. These meetings resulted in the hope of an answer. Though but few truly appreciated what was needed, and really dealt with God, we cannot but hope that something was done by the Lord in answer to their cry. But many there were who merely craved a change - something to relieve them of the tedium of a routine in which they found no enjoyment, because they were estranged from God - and who joined, in asking this, with those who were asking something better. These were the persons disposed to make much of their prayers, and who found it easy to hope just because they had chosen to ask; and they may have received, though not in mercy, what they sought. The expectation of a change, at any rate, was general. There was an opening up of men's minds to an expected influence. This tended to affect even the Gallios who "cared for none of those things." A revival was talked of, prayed for, and expected, and thus a general susceptibility of impression was produced. Prayer meetings, fostering the desire and expectation of a change, were in all places the pioneers of the movement. Those who heard that a revival had taken place elsewhere, sought that it might reach their own locality. Many blindly asked for what was done in other places, instead of seeking the fulfillment of the Lord's promise.

In course of time, musical practisings were added to prayer meetings, as preparation for a revival! From both the addresses and the music much was expected, when evangelistic deputies arrived. What the effect would have been, had the awakened expectancy been left to be operated on by the stated ministrations of the sanctuary, or by extraordinary efforts that introduced no departure from the usual mode of worship, no one can tell; but I cannot refrain from expressing my persuasion, that the result would have been a healthier one than that which new appliances developed.

But on this wakeful state of mind was brought to bear a system of doctrine that ignored those aspects of the truth which are most offensive to "the natural man," and that, while offering something that seemed plausible to an unenlightened conscience, seemed to conserve the old heart's imagined independence of the sovereign and almighty grace of God, and by ignoring repentance preserved to it its idols. The gospel, modified to suit the taste of unrenewed men, was welcome. The recommendations of it, given by men of influence, tended to put down suspicion, and to induce the public to receive it as "the gospel of the grace of God." The new style of teaching made it seem such an easy thing to be a Christian. To find oneself easily persuaded to believe what was presented as the gospel, and to think that by this faith salvation was secured, and that all cause of anxiety was for ever gone, gave a new and pleasing sensation, which thousands were willing to share.

And once the movement had begun it could command an indefinite supply of agents. All who say they were converted are set to work. Anyone who can tongue it deftly, can take a part, - he requires neither knowledge nor experience. The excitement is kept up by the bustle of public service. No fear is felt of lifting up novices "lest they fall into the condemnation of the devil." That feeling may have been suitable in Paul's day, but it has now ceased to be so regarded. But there is a fear of converts ceasing to seem to be so, if they are not kept busy in religious service. A proselytizing bustle must therefore be the outcome of their faith. There is an utter avoidance of testing work on the part of their instructors; but attesting work enough is done. They have at once been proclaimed Christians in their own hearing, and in the presence of thousands; and those who presume to tell them this are quite ready to join with themselves in thinking that they are fit for any service that they may choose to try. A season apart, to be alone with God, a solemn time for careful counting of the cost, has from Christ the double recommendation of His example and of His precept, but is desired neither by nor for these so-called converts.

To these advantages for effect were added various devices, which, though quite unscriptural, or rather, because they were so, were fraught with impressing power.

Unscriptural Devices

1. Excessive hymn singing is one of these. The singing of uninspired hymns even in moderation, as a part of public worship, no one can prove to be scriptural; but the excess and the misdirection of the singing in this movement were irrational as well. Singing ought to be to the Lord; for singing is worship. But singing the gospel to men has taken the place of singing praise to God. This, at an rate, is something new - that indeed is its only recommendation - and when the singing is also good, its melody combines with its novelty to make an impression. The singing produced an effect. Many professed to have been converted by the hymns.

2. The use of instrumental music was an additional novelty, pleasing to the kind of feeling that finds pleasure in a concert. To introduce what is so gratifying there, into the service of the house of God, is to make the latter palatable to those to whom spiritual worship is an offense. The organ sounds effectively touch chords which nothing else would thrill. To Scottish Presbyterians this was something new; but as their spiritual guides did not object to it, why should they? Tided thus, by their pastors, over all difficulties which their scruples might occasion, they found it pleasant to enjoy the new sensation. They could be at the concert and in church at the same time. They could get at once something for conscience and something for the flesh.

And yet it is not difficult to prove that the use of instrumental music in the worship of God is unscriptural, and that therefore all who have subscribed the Confession of Faith are under solemn vow against it. There was a thorough change, in the mode of worship, effected by the revolution which introduced the New Testament dispensation. So thorough is this change that no part of the old ritual can be a precedent to us. For all parts of the service of the house of God there must be New Testament precept or example. No one will pretend that for instrumental music, in the worship of God, there is any authority in New Testament Scripture. "The fruit of the lips," issuing from hearts that make "melody to the Lord," is the only form of praise it sanctions. The Church of Rome claims a right to introduce into the worship of God any innovation it lists; the Church of England allows what is not expressly forbidden in Scripture; but Scotch Presbyterians are bound, by the Confession of Faith, to disallow all that is not appointed in Scripture (Confession, chapter xxi). How those, who allow the use of instrumental music in our Assembly Hall, can reconcile their doing so with their ordination vows, I cannot even conjecture.

It may seem strange, but it is quite as true as it is strange, that those who are ready to plead that principles and doctrine, inculcated under the former dispensation, are no longer entitled to our acceptance, unless redelivered with New Testament sanctions, are just the parties who are also ready to go back to Old Testament antecedents in the mode of worship. What is eternally true is treated as if it were temporary, and that which has "vanished away" is regarded as perpetual. But if the ancient mode of conducting the service of praise furnishes an example for all time, on the self-same ground you are entitled to choose what you list out of the ceremonies of Old Testament worship. The altar and the sacrifice may be defended as surely as the organ.

"But we use the organ only as an aid," it is said. "It is right that we should do our best in serving the Lord; and if the vocal music is improved by the instrumental accompaniment, then surely the organ may be used." On the same ground you might argue for the use of crucifixes and pictures, and for all the paraphernalia of the Popish ritual. "These," you might say, "make an impression on minds that would not otherwise be at all affected. They vividly present before worshipers the scenes described in Scripture, and if, as aids, they serve to do so, they surely cannot be wrong." To this, there are three replies, equally good against the argument for instrumental music. 1. They are not prescribed in New Testament Scripture, and therefore they must not be introduced into New Testament worship. 2. They are incongruous with the spirituality of the New Testament dispensation. 3. These additions but help to excite a state of feeling which militates against, instead of aiding, that which is produced by the word. An organ may make an impression, but what is it but such as may be made more thoroughly at the opera? It may help to regulate the singing, but does God require this improvement? And whence arises the taste for it? It cannot be from the desire to make the praise more fervent and spiritual, for it only tends to take attention away from the heart, whose melody the Lord requires. It is the craving for pleasurable aesthetics, for the gratification of mere carnal feeling, that desires the thrill of organ sounds, to touch pleasingly the heart that yields no response to what is spiritual. If the argument against the use of the organ, in the service of praise, is good, it is at least equally so against its use in the service of preaching. If anything did "vanish away," it surely is the use of all such accessories in connection with the exhibition of Christ to men.

3. The novelty of the "inquiry room" was another effective aid in advancing this movement. It is declared to be desirable to come into close personal contact with the hearers of the gospel immediately after a sermon, in order to ascertain their state of feeling, to deepen impressions that may have been made, and to give a helping hand to the anxious. Such is the plea for "the inquiry room." In order that it may be supplied, hearers are strongly urged, after a sensational address, to take the position of converts or inquirers. They are pressed and hurried to a public confession. Strange means are resorted to, in order to commit them, by an open avowal of a certain state of feeling. But what right has any individual, not authorized by the Church of Christ, to do so, - to insist on a public confession on the part of anyone? Even the Church can admit to public confession only after trial. And the admission must be in connection with the dispensation of the appointed sealing ordinances. But here is a stranger, who never saw their faces before, hurrying people, whom a sensational address has excited, to make public profession of faith, thus associating them, without possibility of trial, with the Christians of the locality, and involving the credit of religion in their future conduct before the world. This, surely, is both unwise and presumptuous. How unlike this to the Divine Teacher's way! When a crowd of seemingly anxious souls gathered around Him, instead of urging them to confession, He tested them by searching doctrine, and the result was, that instead of crowding an inquiry room, they "went away and walked no more with Him." I feel persuaded that if an excited crowd, at a revival meeting, were to be addressed as were the multitude at the Sea of Galilee, the conductor would put the speaker down, denounce him for casting a gloom over the meeting, and give him no other opportunity of dealing with inquirers.

Why are men so anxious to keep the awakened in their own hands? They, at any rate, seem to act as if conversion was all their own work. They began it, and they seem determined to finish it. If it is at all out of their hand, they seem to think that it will come to nothing. They must at once, and on the spot, get these inquirers persuaded to believe, and get them also to say that they do. They may fall to pieces if they are not braced round by a band of profession. Their names or numbers must, ere the night passes, be added to the roll of converts. They are gathered into the inquiry room, to act in a scene that looks more like a part of a stage play than aught more serious and solemn. Oh, what trifling with souls goes on in these inquiry rooms, as class after class is dealt with in rude haste, very often by teachers who never "knew the grace of God in truth!" The inquiry room may be effective in securing a hasty profession of faith, but it is not an institution which the Church of Christ should adopt or countenance.

4. Even prayer meetings are converted into factories of sensation. Brief prayers and brief addresses to the stroke of hammer, or the toll of bell, silent prayers, hymns, which often contain a considerable amount of nonsense, and occasionally of something worse, sung to the strains of an organ, and a chance to address or prayer given to anyone who chooses to rise and speak, - such are the arrangements of the new prayer meeting. The silent prayer, what is it? It is secret prayer, and therefore ought to be prayer in secret. It must be secret, just because it is silent. And where is it engaged in? In the closet? No; it was Christ who directed it to be there. There are other leaders now, and they direct that it should be in open assembly. Christ would have men, when they pray secretly, to enter their closet and shut the door. Now it must be done so that those who do it "may be seen of men." And this device, so directly opposed to the mind of Christ, is lauded as if nothing could be better. And it is becoming the habit now of worshipers as they enter the house of God. They assume, before the eyes of hundreds, the attitude of prayer, to do, in the public assembly, what Christ directed to be done in the closet. If they intend this as a public confession of their sin, in neglecting prayer in their closet, such confession would not be at all uncalled for, if duly made. They who forget to do it where Christ required it to be done, are the persons most likely to do it where it can only be a bit of will-worship and formality.

The device of "open meeting," what of it? It is simply ceasing to take care that, in the worship of God, "all things be done decently and in order"; and giving the place to those who have conceit and tongue, and nought beside, which ought to be filled by those who in honor prefer others to themselves, and who seek grace to "serve with reverence and godly fear."

I have had to endure the trial of watching over a darling child, during her dying hours. Spasm, succeeding spasm, was the only movement indicating life, each one, as it came, shattering the frame which it convulsed, and thus wearing out its strength. While the spasms lasted I knew there still was life, but I also knew that these must soon end in death. There was life, but it was dying, and the convulsions of life soon ended in the stillness of death. But after the double pain came the ecstasy of a resurrection hope, and my heart could sing beside the grave, that covered for a season my dead out of sight. With still greater grief should I look on my Church, in a spasmodic state, subject to convulsions, which only indicate that her life is departing, the result of revivals got up by men. It will be a sad day for our country if the men, who luxuriate in the excitement of man- made revivals, shall with their one-sided views of truth, which have ever been the germs of serious errors, their lack of spiritual discernment, and their superficial experience, become the leaders of religious thought and the conductors of religious movements. Already they have advanced as many as inclined to follow them, far in the way to Arminianism in doctrine, and to Plymouthism in service. They may be successful in galvanizing, by a succession of sensational shocks, a multitude of dead, till they seem to be alive, and they raise them from their crypts, to take a place amidst the living in the house of the Lord; but far better would it be to leave the dead in the place of the dead, and to prophesy to them there, till the living God himself shall quicken them. For death will soon resume its sway. Stillness will follow the temporary bustle, and the quiet will be more painful than the stir. But to whatever extent this may be realized in the future of the Church in Scotland, our country shall yet share, in common with all lands, in the great spiritual resurrection that will be the morning work of that day of glory, during which "the knowledge of the Lord shall cover the earth," and "all nations shall be blessed in Messiah, and shall call Him blessed." Meantime, were it not for the hope of this, it would be impossible to endure to think of the present, and of the immediate future, of the cause of true religion in our land. The dead, oh, how dead! the living, oh, how undiscerning! And if there continue to be progress in the direction in which present religious activity is moving, a negative theology will soon supplant our Confession of Faith, the good old ways of worship will be forsaken for unscriptural inventions, and the tinsel of a superficial religiousness will take the place of genuine godliness.