[1]
REVIVAL - ULSTER'S ONLY HOPE

What a challenge and inspiration the remarkable demonstration of God's power and grace in the '59 Awakening should be to every Christian.

Only a revival on a parallel scale can save Ulster from the engulfing tides of evil with which she is encompassed. The dark sinister shadow of our neighbouring Roman Catholic state where religious liberty is slowly but surely being taken away, lies across our Province. The demands and aims of the Church of Rome are growing and as our Protestantism declines with the blight of church is becoming more and more marked in our Ulster life.

Not only have we this enemy without but we have a strong fifth column of sympathisers and compromisers within. The only effective answer to encroaching Romanism is a revived and revitalised Protestantism, believing the Bible, proclaiming the Bible and practising the Bible.

Continued on Page Sixteen

[2]
Admonition To England
JOHN KNOX

"The eyes of the Lord are upon every sinful nation, to root it out of the earth." (Amos 9).


For thy unthankfulness, O England, He suffereth false teachers to be a burden unto thee, whom if thou dost receive and allow their doctrine, be thou well assured His great wrath cometh shortly after to thy destruction. This is the accustomed order of God when He is minded to destroy. First He sendeth lying spirits in the mouths of their priests or prophets, which delighted in lies, then suffereth He them to be deceived by the same to their destruction, as He did with Ahab.

O England! now is God's wrath kindled against thee, now hath He begun to punish, as he hath threatened a long while, by His true prophets and messengers; He hath taken from thee the crown of thy glory, and hath left thee without honour, as a body without a head; and this appears to be only the beginning of sorrows, which appear to increase for I perceive, that the heart, the tongue; and hand of one Englishman is bent against another, and division to be in the whole realm, which is an assured sign of desolation to come.

O England, England! dost thou not consider, that the Commonwealth is like a ship sailing on the sea; if thy mariners and governors shall consume one another, shalt thou not suffer shipwreck in a short process of time? O England, England! alas! these plagues are poured upon thee, for that thou wouldst not know the most hasty time of thy gentle visitation. But wilt thou yet obey the voice of thy God, and submit thyself to His holy words? Truly, if thou wilt, thou shalt find mercy in his sight, and the state of thy Commonwealth shall be preserved.

But, O England, England! if thou obstinately wilt return into Egypt: that is, if thou returnest to thine old abominations, formerly used under the papistry, then assuredly, thou shalt be plagued and brought to desolation. Assuredly as my God liveth, and as those Israelites that obstinately returned to Egypt again were plagued to the death, so shall England taste what the Lord hath threatened by His - prophets before.

"He, that being often, reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy." (Prov. 29: 1).

"The wicked shall he turned into hell, and all the nations that forget God." (Psa. 9: 17).

[3]
TRUTH FOR THE TIMES
Extracts from THE UPPER ROOM by J. C. RYLE.

Let us learn the source of true power in the Church. The upper room was the starting point of a movement which shook the Roman Empire, emptied the heathen temples, stopped gladiatorial combats, raised women to their true position, checked infanticide, created a new standard of morality, confounded the old Greek and Roman philosophers, and turned the world upside down. And what was the secret of this power? The unity, the soundness in the faith, the holiness, and the prayers and intercessions of the first professing Christians. Where these things are wanting, the grandest architecture and the most ornate ceremonial will do nothing to mend the world. It is the presence of Christ and the Holy Ghost which alone gives power.

Let me, as Christ's minister, impress on all into whose hands these pages may fall, the absolute necessity of resisting the current of the age - the absolute necessity of making time for your souls. The restless, high pressure hurry in which men live endangers the very foundations of personal religion. Daily private prayer and daily Bible-reading are too often jostled into a corner, and hastily slurred over. Body and mind are wearied out, when Sunday arrives, by the intense struggle of week-day life. Church services are listlessly attended, and sometimes neglected altogether. The temptation to idle away God's day, or to spend it in visiting or dining out, becomes almost irresistible. Little by little the soul gets into a languid and relaxed condition, and the fine edge of conscience becomes blunt and dull. And why? Simply because in the incessant hurry of business and politics men never find time to think. They are not wilfully and of purpose irreligious; but they give themselves no leisure to stand still and take stock of the state of their souls. Even at the end of last century William Wilberforce made this sorrowful remark about Mr. Pitt, "He was so absorbed in politics, that he had never given himself time for reflection on religion" ('Life of Wilberforce,' 1872, p4l).

When modern scoffers at "old paths" and worn-out creeds have said their say, there remain some stern facts which can never be explained away, and some questions which can only receive one answer. I ask boldly, What extensive good has ever been done in the world except by the theology of the "old paths?" and I confidently challenge a reply, because I know that none can be given. I affirm, unhesitatingly, that there never has been any spread of the Gospel, any conversion of nations or countries, any successful evangelistic work, excepting by the old fashioned distinct doctrines of the early Christians and the Reformers. I invite any opponent of dogmatic theology to name a single instance of a country, or town, or people, which has ever been Christianised by merely telling men that "Christ was a great moral Teacher - that they must love one another, that they must be true, and just, and [4] unselfish, and generous, and brotherly, and high-souled," and the like. No! no! no! Not one single victory can such teaching show us; not one trophy can such teaching exhibit. It has wrought no deliverance on the earth. The victories of Christianity, wherever they have been won have been won by distinct doctrinal theology; by telling men of Christ's vicarious death and sacrifice; by showing them Christ's substitution on the cross, and His precious blood; by teaching them justification by faith, and bidding them believe on a crucified Saviour; by preaching ruin by sin, redemption by Christ, regeneration by the Spirit; by lifting up the brazen serpent; by telling men to look and live to believe, repent, and be converted. These are the "old paths." This, this is the only teaching which for eighteen centuries God has honoured with success, and is honouring at the present day both at home and abroad.

There are two ways of coming down from the top of a church steeple; one is to jump down, and the other is to come down by the steps: but both will lead you to the bottom. So also there are two ways of going to hell; one is to walk into it with your eyes open few people do that; the other is to go down by the steps of little sins - and that way, I fear, is only too common. Put up with a few little sins, and you will soon want a few more. Even a heathen could say, "Who ever was content with only one sin?" And then your course will be regularly worse and worse every year. Well did Jeremy Taylor describe the progress of sin in a man: "First it startles him, then it becomes pleasing, then easy, then delightful, then frequent, then habitual, then confirmed! - then the man is impenitent, then obstinate, then resolves never to repent, and then he is damned."

Have we troubles? Let us never forget that one of the best of remedies and most soothing medicines is to try to do good to others, and to be useful. Let us lay ourselves out to make the sorrow less and the joy greater in this sin-burdened world. There is always some good to be done within a few yards of our own doors. Let every Christian strive to do it, and to relieve either bodies or minds.

To comfort and to bless,
To find a balm for woe,
To tend the lone and fatherless,
Is angel's work below.

Selfish feeding on our own troubles, and lazy poring over our sorrows, are one secret of the melancholy misery in which many spend their lives. If we trust in Jesus Christ's blood, let us remember His example. He ever "went about doing good" (Acts 10: 38). He came not to be ministered unto, but to minister, as well as to give His life a ransom for many. Let us try to be like Him. Let us walk in the steps of the good Samaritan, and give help wherever help is really needed. Even a kind word spoken in season is worth often a mighty blessing. That Old Testament promise is not yet worn out: "Blessed is the man that provideth for the sick and needy; the Lord shall deliver him in the time of trouble."

Departure from Christ on account of the supposed hardness of certain doctrines will secure no immunity from mental conflicts. The problems of Christianity may seem great [5] and deep; but the problems of unbelief are greater and deeper still. And not the least problem is the impossibility of answering the question, "Shall I find elsewhere any real peace or rest of soul, if I leave Christ? To whom shall I go? Where in all the world shall I find a more excellent way than that of faith in Jesus? Where is the personal friend who will supply His place?" Give me a thousand times rather the old Evangelical Christianity, with all its difficult facts and doctrines, the incarnation, the atonement the resurrection, the ascension, than the cold barren creed of the Socinian or the Deist, or the peerless negations of modern unbelief. Give me the religion of texts and hymns and simple faith, which satisfies thousands, rather than the dreary void of speculative philosophy, which thoroughly satisfies none.

I can find no words to express my deep sense of the importance of maintaining in our Church the true doctrine of the blood of Christ. One plague of our age is the widespread dislike of what men are pleased to call dogmatic theology. In the place of it, the idol of the day is a kind of jellyfish Christianity without bone, or muscle, or sinew, without any distinct teaching about the atonement or the work of the Spirit, or justification, or the way of peace with God, a vague, foggy, misty Christianity, of which the only watchwords seem to be, "You must be earnest, and real, and true, and brave, and zealous, and liberal, and kind. You must condemn no man's doctrinal views. You must consider everybody is right, and nobody is wrong." And this Creedless kind of religion, we are actually told, is to give us peace of conscience! And not to be satisfied with it in a sorrowful, dying world, is a proof that you are very narrow-minded! Satisfied, indeed! Such a religion might possibly do for unfallen angels. But to tell sinful, dying men and women, with the blood of our father Adam in their veins, to be satisfied with it, is an insult to common sense, and a mockery of our distress. We need something far better than this. We need the blood of Christ.

Let us learn never to despair of the salvation of any one as long as he lives. Fathers ought never to despair of prodigal sons. Mothers ought never to despair of self-willed headstrong daughters. Husbands should never despair of wives, nor wives of husbands. There is nothing impossible with God. The arm of grace is very long, and can reach those who seem very far off. The Holy Ghost can change any heart. The blood of Christ can cleanse away any sin. Let us pray on, and hope on for others, however unlikely their salvation may appear to be at present. We shall see many in heaven whom we never expected to see there. The last may yet prove first, and the first last. The famous Grimshaw, the Apostle of Yorkshire, when he died, left his only son unconverted, careless, thoughtless, and indifferent to religion. The day came when the young man's heart was changed, and he walked in the steps of his father. And when he lay upon his death bed, one of his last words was, "What will my old father say when he sees me in heaven!"

We must not expect all things at once. We must remember what children are, and teach them as they are able to bear. Their minds are like a lump of metal - not to be forged and made useful at once, but only by [6] a succession of little blows. Their understanding is limited, and therefore necessarily we must pour in the wine of knowledge gradually, or much of it will be spilled and lost. "Line upon line, and precept upon precept, here a little and there a little," must be our rule. The whetstone does its work slowly, but frequent rubbing will bring the scythe to a fine edge. Truly there is need of patience in training a child, but without it nothing can be done.

Nothing will compensate for the absence of this tenderness and love. A minister may speak of the truth as it is in Jesus, clearly, forcibly, unanswerably; but if he does not speak it in love, few souls will be won. Just so you must set before your children their duty - command, threaten, punish, reason but if affection be wanting in your treatment, your labour will be all in vain.

Love is one grand secret of successful training. Anger and harshness may frighten, but they will not persuade the child that you are right; and if he sees you often out of temper, you will soon cease to have his respect. A father who speaks to his son as Saul did to Jonathan (I Sam. 20: 30), need not expect to retain his influence over that son's mind.

Try hard to keep up a hold on your child's affections. It is a dangerous thing to make your children afraid of you. Anything is almost better than reserve and constraint between your child and yourself; and this will come in with fear. Fear puts an end to openness of manner; fear leads to concealment; fear sows the seed of much hypocrisy, and leads to many a lie. There is a mine of truth in the Apostle's words to the Colossians: "Fathers, provoke not your children to anger, lest they be discouraged" (Col. 3: 21). Let not the advice it contains be overlooked.

Advice to Sunday School Teachers

"If the Sabbath School teacher yields to the attraction of every novelty in evangelistic enterprise or moral reform, and deserts his charge to gratify his curiosity, or even to promote his own edification, his work speedily comes to naught. He must seek his edification in his work, with access to the Throne of Grace and the richest blessing to his own soul if he seek it there - he has no need to go 'on pilgrimage' for a blessing. And to neglect his charge - to desert his charge even for such an end - is culpable in the highest degree. He should not forsake on any occasion the souls God has committed to him and for which he has solemnly engaged to care."

Rev. Dr. Hugh Hanna.

[7]
FOUR METHODS OF PREACHING
by Christmas Evans -The One-eyed Revival Preacher of Wales.

"We behold," he said, "such an one as Lazarus, lying in a cave, locked in the sleep of death; now, how shall he be raised? How shall he be brought back to life? Who will roll away for us the stone from this sepulchre? First came one who went down to the cave with blankets, and salt, to rub with the formentations of duty, to appeal to the will, to say to the sleeping man that he could do it if he would; chafing the cold and inert limbs, he thinks to call back the vital warmth; and then retiring, and standing some distance apart, he says to the other spectators, "Do you not see him stir? Are there no signs of life? Is he not moving?" No, he lies very still; there is no motion! How could it be otherwise? How could a sense of moral duty be felt by the man there, for the man was dead!

"The first man gave up in despair. And then came the second. 'I thought you would never do it,' he said, 'but, if you look at me, you will see a thing! No,' he said, 'your treatment has been too gentle.' And he went down into the cave with a scourge. Said he, 'The man only wants severe treatment to be brought back to life; I warrant you I will make him feel!' And he laid on, in quick succession, the fervid blows, the sharp threatenings of law, judgment, future danger and doom; and then he retired to some distance. 'Is he not waking?' he said. 'Do you not see the corpse stir?' No; a corpse he was before the man began to lay on his lashes, and a corpse he continued still. For the man was dead!

" 'Ah,' said another, 'you none of you know how to do it, but I have wonderful power. You with your rubbing, and your smiting, what can you do? But I have it, for I can do two things.' And he advanced, and he fixed an electric battery, and disposed it so that it touched the dead man, and then from a flute which he held, he drew forth such sweet sounds, they charmed the ears which were listening; and whether it were the battery, or whether it were the music, so it was that effect seemed to be produced. 'Behold,' said he, 'see what the refinements of science and culture, and education will do!' And indeed, so it was, for the hair of the dead man seemed to rise and his eyeballs seemed to start and dilate; and, see, he rises, starts up, and takes a stride down the cave! Ah, but it is all over; it was nothing but the electricity in the battery: it was not life; and the corpse sank back again on the floor of the cave, for the man was dead!

"And then, when all were filled with despair, there came One and stood by the en-

Continued on Page Sixteen

[8]
THE INCARNATION OF THE SON OF GOD

We will consider the choice of the person to be our Redeemer. When God designed the redemption of mankind, His Greater wisdom appears in that He pitched upon His own, His only-begotten Son to be the person to perform the work. He was a Redeemer of God's own choosing, and therefore He is called in Scripture God's elect (Isa. 42: 1). The wisdom of choosing this person to be the Redeemer appears in His being every way a fit person for this undertaking. It was necessary that the person that is the Redeemer should be a divine person. None but a divine person was sufficient for this great work. The work is infinitely unequal to any creature. It was requisite that the Redeemer of sinners should be himself infinitely holy. None could take away the infinite evil of sin but one that was infinitely far from the contrary to sin Himself. Christ is fit person upon this account.

It is requisite that the person, in order to be sufficient for this undertaking should be one of infinite dignity and worthiness, that He might be capable of meriting infinite blessings. The Son of God is a fit person on this account. It was necessary that He should be a person of infinite power and wisdom; for this work is so difficult that it requires such a one. Christ is a fit person also upon this account. It was a requisite that He should be a person infinitely dear to God the Father in order to give an infinite value to His transactions in the Father's esteem, and that the Father's love to Him might balance the offence and provocations by our sins. Christ is a fit person upon this account. Therefore He is called the beloved (Eph. 1:6). He that hath made us accepted in the beloved."

It was requisite that the person should be one that could act in this as of His own absolute right; one that in Himself is not a servant or a subject; because if He is one that cannot act of His own right, He cannot merit any thing. He that is a servant, and that can do no more than he is bound to do, cannot merit. And then he that has nothing that is absolutely his own cannot pay any price to redeem another. Upon this account Christ is a fit person, and none but a divine person can be fit. And he must be a person also of infinite mercy and love; for no other person but such a one would undertake a work so difficult, for a creature so unworthy as man. Upon this account also Christ is a fit person. It was requisite that He should be a person of unchangeable perfect truth and faithfulness; otherwise He would not be fit to be depended on by us in so great an affair Christ is also a fit person upon this account.

The wisdom of God in choosing His eternal Son appears not only in that He is a fit person, but in that He was the only person of all persons whether created or uncreated. [9] No created person, neither man nor angel was fit for this undertaking; for we have just now shown, that He must be a person of infinite holiness, dignity, power, wisdom; infinitely dear to God, of infinite love and mercy; and one that may act of his own absolute right. But no creature, how excellent soever, has any one of these qualifications. There are three uncreated persons, the Father, Son and Holy Ghost, and Christ alone of these should be incarnate, and should live in this world in the human nature, and if it had been left to men to determine what circumstances of life would have been most suitable for Him, human wisdom would have determined that He should appear in the world in a most magnificent manner, with every extraordinary outward ensigns of honour, authority and power, far above any of the kings of earth: that there He should reign in great visible pomp and splendour over all nations, And thus it was that men's wisdom did determine before Christ came. The wise, the great men among the Jews, Scribes and Pharisees, who are called "Princes of the world," did accept that the Messiah would thus appear. But the wisdom of God chose quite otherwise; it chose that when the Son of God became man, He should begin His life in a stable, for many years dwell obscurely in a family of a low degree in the world and be in low outward circumstances; that He should be poor, and not have where to lay His head; that He should be maintained by the charity of some of His disciples that He should "grow up . . . as a tender plant, and as a root out of a dry ground" (Isa. 53: 2); that He should "not cry, nor lift up, nor cause His voice to be heard in the streets" (Isa. 42: 2); that He should come to Zion lowly, "despised and rejected of men; a man of sorrows, and acquainted with grief" (Isa. 53 : 3).

And now that the divine determination in this matter is made known, we may safely conclude that it is by far the most suitable, and that it would not have been at all suitable for God, when he was manifest in flesh, to appear with earthly pomp, wealth and grandeur. No! These things are infinitely too mean and despicable for the Son of God to show as if He affected or esteemed them. Men, if they had had this way proposed to them, would have been ready to condemn it as foolish and very unsuitable for the Son of God. But "the foolishness of God is wiser than men" (I Cor. 1: 25): "And God hath brought to nought the wisdom of this world, and the princes of this world" (I Cor. 2: 6). Christ by thus appearing in mean and low outward circumstances in this world hath poured contempt upon all worldly wealth and glory, and has taught us to despise it. And then Christ hereby hath taught us to be lowly in heart. If He, who is infinitely high and great, was thus lowly, how lowly should we be who are indeed so value!

The wisdom of God appears in the work and business of Christ's life. Particularly that He should perfectly obey the law of God, under such great temptations; that He should have conflicts with, and overcome for us, in a way of obedience the powers of earth and hell; that He should be subject to not only the moral law but the ceremonial too, that heavy yoke of bondage. Christ went through the time of His public ministry in delivering to us divine instructions and doctrines. The [10] wisdom of God appears in giving us such a one to be our Prophet and Teacher who is a divine person, who is himself the very wisdom and word of God, and was from an eternity in the bosom of the Father. His word is of greater authority and weight than if delivered by the mouth of an ordinary prophet. And how wisely ordered that the same should be our Teacher and Redeemer, in order that his relations and offices, as Redeemer, might the more sweeten and endear His instructions to us. We are ready to give heed to what is said by those who are dear to us. Our love to their persons makes us to delight in their discourse. It is therefore wisely ordered that He who has done so much to endear Himself to us should be appointed our great Prophet to deliver to us divine doctrines.

The next thing to be considered is the death of Christ. This is a means of salvation for poor sinners, that no other but divine wisdom would have pitched upon: and when revealed, it was doubtless greatly to the surprise of all the hosts of Heaven, and they never will cease to wonder at it. How astonishing it is that a person who is blessed for ever and is infinitely and essentially happy should endure the greatest sufferings that ever were endured on earth! That a person who is the supreme Lord and judge of the world should be arraigned and should stand at the judgment-seat of mortal worms and then be condemned; that a person who is living God and the Fountain of Life should be put to death; that a person who created the world and gives life to all his creatures should be put to death by his own creatures; that a person of infinite majesty and glory, and so the object of the love, praise, and adorations of angels, should be mocked and spit upon by the vilest of men; that person, infinitely good, and who is love itself should suffer the greatest cruelty; that a person who is infinitely beloved of the Father should be put to inexpressible anguish under his own Father's wrath; that He Who is King of Heaven, who hath Heaven for His throne and the earth for His foot-stool, should be buried in the prison of the grave! How wonderful is this? And yet this is the way that God's wisdom hath fixed upon, of the way of sinners' salvation; as neither unsuitable nor dishonourable to Christ.

The last thing done to procure salvation for sinners is Christ's exaltation. Divine wisdom saw it needful, or most expedient that the same person who died upon the cross should sit at His right hand, on his own throne, as Supreme Governor of the world, and should have particularly the absolute disposal of all things relating to man's salvation and should be the judge of the World. This was needful because it was requisite that the same person who purchased salvation should have the bestowing of it; for it is not fit, that God should at all transact with the fallen creature in a way of mercy but by a mediator. And this is exceedingly for the strengthening of the faith and comfort of the saints that He who hath endured so much to purchase salvation for them, has all things in Heaven and in earth delivered unto Him; that He might bestow eternal life on them for whom He purchased it. And that the same person that loved them so greatly as to shed His precious blood for

Continued on Page Twelve.

[11]
"I BEGS NO PARDON"
A story of SAMUEL BREEZE a great Welsh preacher of 200 years ago.

We have said we would speak of some of the oddities of Welsh pulpit eloquence, some of them very odd; but the most odd of them had a touch of the sublime, and the most sublime of them were often odd.

There was at that time a Welsh preacher, one Samuel Breeze, popularly called by the multitudes, who delighted in his ministry, "Sammy Breeze;" he came periodically from the mountains of Cardiganshire, and spoke with tolerable efficiency in English; he was to preach on this occasion. The other preacher a young man with some tints of academical training, and some of the livid lights of a, then, only incipient rationalism on his mind, took the first place in the pulpit. He announced his text, "He that believeth shall be saved, and he that believeth not shall be damned;" but he condoned the heavy condemnation, and, in an affected manner, shaded off the darkness of the doom of unbelief, very much in the style of another preacher, who told his hearers that he "feared lest they should be doomed to a place which good manners forbade his mentioning." The young man also grew sentimental, and begged pardon of an audience rather more polite than usual for the sad statement made in the text. "But, indeed," said he, "he that believeth shall be saved, and he that believeth not indeed, I regret to say, - I beg your pardon for uttering the terrible truth - but indeed he shall be sentenced to a place which here I dare not mention." The last words were delivered in a whisper. Then up rose Sammy Breeze. He began, "I shall take the same text tonight which you have just heard. Our young friend has been fery foine tonight; he has told you some fery polite things. I am not fery foine, and I am not polite; but I will preach a little bit of Gospel to you, which is this - 'He that believeth shall be saved and he that believeth not shall be tamned,' and I begs no pardons." He continued, "I do look round on this chapel, and I do see all fery foine learned and intellectual. You do read books, and you do study studies, and fery likely you do think that you can mend God's Book, and are fery sure you can mend me. You have great - what you call thoughts, and poetries. But I will tell you one little word, and you must not try to mend that; but if you do, it will be all the same. It is this, look you - 'He that believeth shall be saved, and he that believeth not shall be tamned , and I begs no pardons. And then I do look around your chapel, and I do see you are foine people, well-dressed people, well-to-do people. You are not only pious, but you have fery foine hymn-books and cushions, and some red curtains, for I do see you are fery rich, and you have got your monies, and are getting fery proud. But I will tell you it does not matter at all, and I do not mind it at all - not one little bit - for I must tell you the truth, and the truth is - 'He that believeth shall be saved, and he that believeth not shall be tamned,' and I begs no [12] pardons. And now," continued the preacher, "you will say to me, 'What do you mean by talking to us in that way? Who are you, sir?' And now I will tell you I am Sammy Breeze. I have come from the mountains of Cardiganshire on my Master's pusiness, and His message I must deliver. If you will never hear me again, I shall not matter much; but while you shall hear me, you shall hear me, and this is His word to me, and in me to you - 'He that believeth shall be saved, and he that believeth not shall be tamned,' and I begs no pardons." But the scene in the pulpit was but a trifle to the scene in the vestry. There the deacons were in a state of great anger with the blunt teacher; and one the relative - we believe the ancestor of a well-known religious man in Bristol, exclaimed, "Mr. Breeze, you have strangely forgotten yourself tonight, sir. We did not expect that you should have behaved in this way. We have always been very glad to see you in our pulpit; but your sermon tonight, sir, has been the most insolent, shameful!" He wound up a pretty smart condemnation by saying, "In short, I don't understand you! "

"Ho! ho! " said Sammy. "What! you say you don't understand me? Eh! look you then; I will tell you I do understand you! Up in our mountains, we have one man there: we do call him Exciseman; he comes along to our shops and stores and says 'What have you here? Anything contraband here?' And if all is right, the good man says, 'Step in, Mr. Exciseman; come in look you.' He is all fair, open, and above-board. But if he has anything secreted there, he does draw back surprised and he makes a foine face, and says 'Sir, I do not understand you.' Now, you do tell me that you don't understand me, but I do understand you, gentlemen, I do; and I will say good night to you; but I must tell you one little word; that is. 'He that believeth shall be saved, and he that believeth not shall be tamned,' and I begs no pardons!


THE INCARNATION OF THE SON OF GOD
(Continued)

them was to be the final judge.

This then was another thing full of wonders, that He who was man as well as God, He also was a servant and died like a malefactor, should be made the sovereign Lord of Heaven and earth, angels and men, the absolute disposer of eternal life and death, the supreme judge of all created intelligent beings for eternity, and should have committed to Him all the governing power of God the Father; and that, not only as God, but as God-man, not exclusive of the human nature.

And it is wonderful that a person who is truly divine should be humbled so as to become a servant, and to suffer as a modefactor so it is in like manner wonderful that He who is God-man, not exclusive of the manhood, should be exalted to the power and honour of the great God of Heaven and earth. But such wonders as these has infinite Wisdom contrived and accomplished for our salvation.

[13]
REVIVAL - ULSTER'S ONLY HOPE
(Continued)

It inspires us to remember that before every great conflict in Ulster which aimed at the subjugation of Bible Protestantism God sent a gracious revival for the strengthening of his people for the stern ordeal of battle.

The first revival in our land under Blair and his colleagues preceded Ulster's Bartholomew of 1641 when Rome sought to exterminate the Protestant plantation.

The revival of 1859 strengthened Ulster in her stand against Roman Catholic agitation and without doubt laid the foundation which enabled Ulster under the leadership of Lord Carson to preserve her Protestant position.

Dr. Cooke's challenging call issued before the revival to the Protestants of Ulster is applicable to us today, faced with a similar but even greater political situation.

"Let the dangers with which you are threatened lead you nearer to the God of salvation, and render you more familiar at a throne of grace, looking for grace to help you in time of need. The great fault of Protestants, the fault for which they have suffered, and if they discover it not and mend it not, for which they will suffer again, is their trusting in princes and men's sons, and not in the living God. Experience of the past should have taught us that we could trust our destinies to no man, to no individual, to no party. The scenes that are every day occurring around us should teach us how little the bare name of Protestant is to be trusted, where our lives and destinies are thrown into the scale against the ambition of office."

Only a REVIVAL can save Ulster politically.

When we turn to the religious sphere the downgrade is only too apparent. Many of the churches built as a result of the revival are no longer crowded and in their pulpits the gospel preached at the awakening is discountenanced. One building which in a measure was the result of the awakening is, as we have before recorded, a Roman Catholic chapel. Another church of the revival has had to reduce drastically its seating capacity, for the former glory has departed.

The blight of rationalism in its many pernicious forms has laid waste the once fertile fields of Zion. The theological colleges of the major denominations have given themselves over to propagate the so-called "assured results" of higher criticism as is abundantly demonstrated in their class lectures and prescribed text-books.

This departure from the evangelical standards of historic Protestantism has provided a receptive field for the sowing of the heretical seeds of the "isms." Hence the mushroom growth of the cults in Ulster today.

With the rejection of the Biblical Revelation the Church has become overwhelmed with worldliness, and in many instances has deteriorated into a well-organised social club with the minister as the master of ceremonies.

As a result, spiritual vitality is sapped and the Church minus gospel magnetism has no longer any hold of the masses. The preponderance of empty pews, especially on Sunday evenings is a silent but eloquent proclamation [14] of this lamentable fact.

Only a REVIVAL can save Ulster religiously.

The sharp decline in the morals of our Province is another pointer to our barren spiritual life.

The rapid increase of licensed clubs with their Sunday drinking facilities and recent legislation to extend the hours of business in public houses must cause grave concern in the minds of all those who are convinced that righteousness and sobriety go together.

The serious undermining of family life, the dishonouring of the marriage tie, the scourge of juvenile delinquency, the appalling desecration of the Lord's Day, the gross obscenity of some of our literature, films, radio and television programmes, are sad plague spots in our social life.

How can the tide of the pleasure craze sweeping our land be stemmed? How can our young men and women be won to a living faith in the living God, the atoning Saviour and the inerrant Bible? How can sacred institutions like the Lord's Day be rescued from the hands of the unsanctified? How can marriage be preserved from the power of desecration?

There is but one answer, revival. Only a REVIVAL can save Ulster morally.

Thus who have walked faithfully in the "old paths" cannot be exonerated from responsibility. In orthodox churches the fires of aggressive evangelism have burned low. Zeal for God and a passion for souls are sadly wanting. The prayer-meeting greatly depleted in numbers and lacking the unction of the Holy Ghost is more a monument to former glory than a movement to future power.

The message of the infilling of the Holy Spirit in many evangelical centres is looked upon as a form of fanaticism, if not heresy. As a result, many churches are sound, yes, but sound asleep.

Only the quickening breath of the mighty Spirit of God can fan the dying ember to a flame.

Only a REVIVAL can save Ulster spiritually.

A revival such as comes through "heaven-anointed men rather than human-appointed machines." Can we expect such a revival?

The Scriptures give us the glad assurance that we can, and history confirms the good Word of the Lord. The supreme authority on the matter says: "If My people, which are called by My Name, shall humble themselves and pray, and seek My face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sins, and will heal their land." - 2 Chronicles 7: 14.

"In the hour of darkest portent," as Dr. Torrey has written, "when the case of the Church seemed beyond hope, believing men and women have met together and cried to God and the answer has come."

Samuel Chadwick's dying command to his students was "Marshal the Forces of Prayer! "

Christians of Ulster, marshal the forces of prayer and cry mightily unto the God of Revival, and in so doing you will save not only yourselves but your country. To your knees, O Israel of God!

[15]
THE COVENANT OF GRACE

"For ever, O Lord, Thy word is settled in heaven." "He that made with us an everlasting covenant, ordered in all things and sure." "He will ever be mindful of his covenant." "If it concerns you today, it is the same yesterday, today and for ever;" if the covenant blesses you at this hour, it shall bless you in old age, in the article of death, at resurrection, and throughout eternity. No time can change one of its stipulations. Ye may walk the centuries and fly adown the ages far into eternity, but ye can never discover such a thing as the change or failure of one single article of the covenant of grace, its jots and titles are sure to all the seed.

"He lov'd the world of his elect,
With love surpassing thought;
Nor will his mercy e'er neglect
The souls his Son has bought.

The warm affections of his breast
Towards his chosen burn;
And in this love he'll ever rest
Nor from his oath return.

Still to confirm his oath of old,
See in the heavens his bow,
No fierce rebukes, but love untold,
Awaits his children now."

Would to God you and I studied more the doctrine of this covenant of grace. Our old Puritanic forefathers were wont to preach much about it. Those Scotch Theologians, who were a second band of Puritans, Erskine and the men of his day, were always dwelling upon the covenants. Good Witsins has left us a marvellously learned and potent treatise on the same, and Fisher's Marrow of Theology is a valuable exposition of the matter. He who studies the doctrines of the covenant is not very likely to make a mingle-heaven." "He hath made with us an ever-mangle of his ministry, or to preach a yea and nay gospel. My dear friends when you think of the covenant of law and the covenant of grace, and remember that they are contrary the one to the other, and can never mingle, can never be united, so that the one can dilute the other, it must come out forcibly before you that we may address the gospel to the sinner as a sinner, without a fitness on his part; that we may still believe in God's love to the saint, even though he has sinned, and that notwithstanding all the misbehaviour of any of the chosen people, since they are under the covenant of grace and not of works, their salvation is never in jeopardy, never at hazard, so far as God's will and God's power are concerned; but he that vowed to save them, and loved them in Christ, and has given them faith, which is the token of his grace, will most assuredly save them and bring them to glory. The earth shall be destroyed, with water, long [16] before one of God's elect shall be damned; it shall be destroyed, with fire we know, but when "the mountains depart" and the hills are "removed," the covenant of his grace shall still stand, and He will be mindful of all who have an interest in it.

So much, then concerning the tenor of the covenant itself. My soul! search, and look, and see whether thou hast an interest in that covenant. Canst thou say from thy heart -

"My hope is fixed on nothing less
Than Jesu's blood and righteousness?"

Then, my soul, that everlasting covenant is thine, and thou art safe beyond risk of harm.

FOUR METHODS OF PREACHING (Continued)

trance of the cave; but He was Messenger of the Lord and Giver of life, and, standing there, He said, 'Come from the four winds, oh breath, and breathe on this slain one that he may live!' and He put His hands to the cold dead hands, and His lips to the cold dead lips, and He said, 'Christ hath given thee life. Awake, thou that steepest!' And the man arose and shook off his grave clothes; what he had needed had come to him now - life! Life is the only cure for death; not the prescriptions of law, nor the threats of punishment, and damnation; not the arts and refinements of education, but life, spiritual, Divine life, is the only cure for spiritual death!

REVIVAL - ULSTER'S ONLY HOPE (Continued)

"Thou shalt arise, and mercy yet
Thou to mount Zion shall extend;
The time is come for favour set,
The time when thou shalt blessing send.
Thy saints take pleasure in her stones,
Her very dust to them is dear.
All heathen lands and kingly thrones
On earth thy glorious name shall fear.

"For God in glory shall appear,
To build up Zion and repair.
He shall regard and lend his ear
Unto the needy's humble prayer:
The afflicted's prayer he will not scorn.
All times shall this be on record:
And generations yet unborn
Shall praise and magnify the Lord."