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Page 54
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 experience and prayer-meeting, certainly I need not be
uneasy; for I have a long way to go before I get as far as he was."
Therefore, we object to all such conduct. It is not only unscriptural,
but unbecoming. It is an offense against good breeding and common
decency. It does great harm.
But enough. We might still speak of the spirit of
self-righteousness engendered and fostered by this system. We might
speak of the sad results that follow with so many--how that persons
become excited, have strange sensations and feelings, imagine that
this is religion, afterwards find that they have the same old heart,
no strength against sin, no peace of conscience, none of that bliss
and joy they heard others speak of and expected for themselves, and
how they gradually fall back into their old mode of life, become
bolder than ever, and at last drift into hopeless unbelief, and say:
"There is nothing in religion; I've tried it, and found it a
delusion." Thus is _their last state worse than their first_. We
might show that in sections of country where this false system has
held sway, worldliness and skepticism abound. These places have been
aptly called "burnt districts." It seems next to impossible to make
lasting impressions for good on such communities.
We might speak of the proselyting spirit that so often
accompanies this system. How with all its protestations for charity,
brotherly love, and union, it often runs out into the meanest spirit
of casting aspersions on others and stealing from their churches. We
might speak of the divided churches that often result. As Dr. Krauth
once forcibly said, "They are united to pieces, and revived to death."
We might point to the divided households, to the destruction of family
peace, to the many sad heart-burnings and alienations that result. But
we forbear. The whole system is an invention of man. It is
unscriptural from beginning to end. We cannot conceive of our blessed
Saviour or His apostles conducting a modern revival. The mind revolts
at the idea.
CHAPTER XXVI.
MODERN REVIVALS, CONCLUDED.
We have given a number of reasons for refusing to favor or adopt
the modern revival system as a part of the Way of Salvation. We would
now add the testimony of others, not only of our own communion, but
also of other denominations.
Undoubtedly one of the greatest and most important of these
religious movements was that one which swept over Presbyterian and
Congregational Churches of New England, New Jersey, Pennsylvania, and
Virginia, about the middle of the last century. It is generally known,
and spoken of as "_the great awakening_." Its leading spirits
were such staunch and loyal Calvinists as Jonathan Edwards, the
Tennents, Blair, and others. In the matter of doctrinal preaching and
instruction it was certainly very far in advance of the so-called
revivals of the present day. And yet in many of its direct results it
was anything but salutary. It was the principal cause of the division
of the Presbyterian Church into Old and New School.
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