tal philosophy as well as the Bible.

We believe that where there is the proper instruction in the
great saving doctrines of God's Word, where the mind is properly
enlightened to know what sin is, what salvation is, and how it is
obtained, there, unless there is a positive and determined resistance
to the power of truth, the proper feelings will come of their own
accord. It will require no heart-rending stories, no frantic appeals,
no violent exhortations to bring them about. But we object to the
revival system, because it is almost entirely built up on feeling, and
thus reaches only one department of man's complex nature. Instead of
changing the whole immaterial man--his intellect, his sensibilities,
and his will--it spends its force on the sensibilities alone.

Our _ninth_ objection we can state briefly. Because the
revival system undervalues sound doctrine and instruction therein, and
because it depends so largely on feeling, it not only permits but
encourages the ignorant and inexperienced to assist in exhorting and
helping those who are inquiring after life and salvation.

Those who have scarcely "got through" themselves, who have given
little earnest study to God's Way of Salvation, who do not know the
alphabet of Grace, and the means and methods of Grace,--these are
often the pretended instructors at the anxious bench and in the
meetings for inquirers. Now, we object strongly to such procedures.
"_Can the blind lead the blind? Will they not both fall in the
ditch?_" Better let these novices themselves sit at the feet of
Christ. Let Christ's teachers instruct them in God's Way of Salvation,
before they undertake to lead other lost and groping ones.

We object _finally_ that, at the experience meetings, held
in connection with modern revivals, not only novices, as described
above, but those who have been the veriest profligates, are encouraged
to speak, and are at least permitted to recount and seemingly glory in
their former sins. They do not speak as Paul did, when compelled to
refer to his former life, with deep sorrow and shame, but often
jestingly, flippantly, and as if they imagined that they ought now to
be looked upon and admired as great heroes. We believe that this is
all wrong, and productive of great harm. The unconverted youth,
listening to such talk, says to himself, "Well, if such a person can
so suddenly rise and be looked up to and made a teacher of others, a
leader of the e