smoke." "Very much like smoke, I guess," answered Krauth. (1,67.) Indeed, Pelagianists, who believe that conversion is a mere outward moral improvement, effected by man's own free will; Romanists, who teach that man can and must by his own efforts and works earn the grace of God; Arminians and Synergists, who believe in man's ability to cooperate in his own conversion and salvation; Calvinists, who, denying universal grace, base their insurance on special marks of grace in their own hearts and lives; Reformedists and enthusiasts, who deny that Word and Sacraments are the only means of grace, collative as well as operative; Pietists, who insist that the terrors of conscience must be of a peculiar nature and degree, and that faith must be accompanied by a happiness and a sanctification of a special kind and measure before a sinner may fully be assured of his pardon and conversion,--they all may be, and, in fact, naturally are, in sympathy with one or the other form of New-measurism and revivalism; but Lutherans, who believe in a Gospel of real pardon and power--never. If the Lutheran doctrine of grace and the means of grace is Scriptural, then the work-nerve-and-emotion Christianity of New-measurism is wrong, and _vice versa_. Not Lutheranism, but Arminianism, Enthusiasm, and Reformedism are the premises of revivalism. The fact that New-measurism was enthusiastically hailed, defended, and extensively introduced by her leading men, is but a further proof that the spirit then rampant in the General Synod was not the spirit of Lutheranism.