hat
there may be a change at the next revival. And we verily believe that
such ideas, fostered by a false system, have kept countless souls out
of the kingdom of God.

We object _fifthly_ that at these so-called revivals there
is a dependence on methods not sanctioned or authorized by the Word of
God. As we have seen, God's means are generally slighted. On the other
hand, human means and methods are exalted and magnified.

The anxious or mourner's bench is regarded by many otherwise
sensible people, as a veritable mercy-seat, where Grace is supposed to
abound--as though the Spirit of God manifested His saving and
sanctifying power there as nowhere else. But this is a purely human
institution, and has no warrant in the Word. On this point it is not
necessary to enlarge.

CHAPTER XXV.

MODERN REVIVALS, CONTINUED.

We continue our objections to the modern revival system.

Our _sixth_ objection is the utter indifference to doctrine that
generally goes hand in hand with its methods and practices. To
"_contend earnestly for the faith once delivered to the saints_,"
seems to be altogether out of place at a modern revival. There is no
"_taking heed unto the doctrine_," or "_holding fast the form of sound
words_," or "_becoming rooted and built up in Christ, and established
in the faith as ye have been taught_." There is no counselling to "_be
no more children, tossed to and fro and carried about with every wind
of doctrine_;" no warning against false teachers and false doctrines.
Instead of thus following Christ and His Apostles, in insisting on the
truth, the faith, and the doctrine; instead of thus warning against
error and false doctrine, and showing that it "_doth eat as a
canker_," and endanger the very salvation of the soul, the modern
revival system habitually inveighs against all such loyalty to the
truth, and contending for the faith and pure doctrine, as bigotry,
intolerance, lack of charity, if not lack of all "experimental
religion." In many quarters indeed the idea is boldly advanced that
the more a person stands up for pure doctrine, for Word and Sacrament
as channels of Grace, the less Grace he has; and the more he makes
light of doctrine, the less positive conviction he has; the less he
thinks of creeds, catechism, and confessions of faith, the more
religion he has! The popular sentiment is: it makes no difference what
a person b