That much folly and extravagance have often been exhibited in connection with revivals of religion is freely admitted by many who are fully convinced of their reality; but this, they say, is also only what might be expected, as the occasion always seems a favorable and inviting one to persons whose zeal exceeds their discretion, and too often.
affords opportunity for ignorant and self-conceited persons to thrust themselves forward as teachers and conductors of religious exercises.
It may be proper to advert to some of the practices which sometimes take place on. occasions of revival, but which are disapproved by all except those who are filled with the desire of seeing excitement produced and increased. Among these is the bringing forward of persons in the character of new converts, to conduct prayer in public, and to address meetings, which they are often among the least capable of doing well. Another practice liable to much objection is the permitting of mere youths, under profession of Christian zeal, to converse in private with persons in distress of mind, especially when these are young persons of the other sex. A third objectionable practice is the calling upon those who arc anxious about their salvation to come forward and occupy a place by themselves—or what are called in America anxious seats—that they may be individu ally conversed with, and that special prayer may be made for them, they being thus brought into a publicity which is undesirable. It is hardly necessary to refer to the absurdity of demanding—as has sometimes been done—a show of hands from those who are now resolved to give themselves to the Lord! With such uncommendable practices may be classed that of who have been of very profligate life to recount their own history, which has sometimes been carried so far that they have seemed even to glory in the enormity of their past wickedness.
Certain peculiar modes of expression, which might not unaptly be designated a kind of slang, have often come into use in connection with revivals of religion, with the unhappy effect of exciting disgust in many minds, and particularly among the most educated classes of society. Thus, in the revival of last century in 'New England, the subjects of the revival—in a certain state of their experience—were spoken of as being filled. In the recent revival in Ireland-it was common to speak of those who fell down suddenly in congregations or iu their own houses as stricken, and as the stricken ones. It was very common during the same revival to speak of individuals as having found peace; and this finding of peace was by some regarded as proof of conversion, or even as indicating the moment of conversion—all which was considered by many who fully believed in the reality of the revival, as unscriptural nod delusive.
Among the evils acknowledged to attend revivals by those who believe them to be real, but who also believe that there is often much connected with them which is not the work of God, is the disposition to judge of the spiritual state of individuals, as con verted or unconverted. New converts, especially when brought into undue prominence,
are apt to become elated and self-satisfied, and even to regard themselves as the only true Christians, or as superior to those whose piety is of much lonmer standing than their own. This, however, is not always the case, and much depends on the judicious or injudicious conduct of the ministers chiefly concerned when a revival takes place.
We have endeavored to present this subject fairly to our readers; but it is evident that as to the opinion to be formed by any one, much must depend upon the general religious views which he entertains. As to mere religious excitement, however, and bodily affections resultino. from it, many facts may be adduced to show, what might be supposed beforehand, that these may be connected with religious views extremely at variance. Excitement may be produced by religious views that are utterly false, as well as by those which are true. Heathenism has always abounded in it; Mohammed anism has much of it; and it has appeared in the church of Rome as well as in the Protestant churces. It is not necessary to do more than allude to the extravagances of the flagellants, and to the strange scenes of the dancing mania. Some of the small sects, also, which evangelical Protestants regard as most heterodox, seem to maintain their existence by a systematic working up of excitement.
The subject of this article has been treated in a multitude of publications, almost every revival which takes place calling forth new pamphlets, narrative and controver sial. The works of Jonathan Edwards deserve the first attention of those who wish to study the subject; and much information as to the history of revivals will be found in Gillies's Historical Collections relating to Remarkable Periods of the Success of the Gospel. Reference may also be made to Mrs. Lundic's work on Revivals in the British Isles; and for the revivals in Scotland in the middle of the 18th c., to Robe's Narrative of the Revival of Religion at Kilsyth, Cambuslang, and other Places, in 1742 (new ed., Glasgow, 1840). Edwards maintains the genuineness of revivals with perhaps more force of argu ment than any writer has since done; and most of those extravagances which have sometimes attended revivals down to the present time, might have been avoided if those whose religious views accord with his had more carefully studied his discriminating remarks and sober counsels. No work has yet been such as Edwards in one of his letters expresses a strong desire to see—" a history of true, vital, and experimental religion, and enthusiasm, bringing down the history from age to a-ge, judiciously and dearly making the distinction between the one and the other.