The doctrine of Alexander Campbell was a protest against laying an unscriptural emphasis on emotional states as evidences of regeneration—a protest which certain mystical and antinomian exaggerations of evangelical teaching very justly provoked. But Campbell went to the opposite extreme of practically excluding emotion from religion, and of confining the work of the Holy Spirit to the conscious influence of the truth. Disciples need to recognize a power of the Holy Spirit exerted below consciousness, in order to explain the conscious acceptance of Christ and of his salvation. William James, Varieties of Religious Experience, 271—“If we should conceive that the human mind, with its different possibilities of equilibrium, might be like a many sided solid with different surfaces on which it could lie flat, we might liken mental revolutions to the spatial revolutions of such a body. As it is pried up, say by a lever, from a position in which it lies on surface A, for instance, it will linger for a time unstably half way up, and if the lever cease to urge it, it will tumble back or relapse, under the continued pull of gravity. But if at last it rotate far enough for its centre of gravity to pass beyond the surface A altogether, the body will fall over, on surface B, say, and will abide there permanently. The pulls of gravity towards A have vanished, and may now be disregarded. The polyhedron has become immune against further attraction from this direction.” III. Conversion. Conversion is that voluntary change in the mind of the sinner, in which he turns, on the one hand, from sin, and on the other hand, to Christ. The former or negative element in conversion, namely, the turning from sin, we denominate repentance. The latter or positive element in conversion, namely, the turning to Christ, we denominate faith. For account of repentance and faith as elements of conversion, see Andrew Fuller, Works, 1:666; Luthardt, Compendium der Dogmatik, 3d ed., 201‐206. The two elements of conversion seem to be in the mind of Paul, when he writes in _Rom. 6:11_—“_reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus_”; _Col. 3:3_—“_ye died, and your life is hid with Christ in God._” _Cf._ ἀποστρέφω, in _Acts 3:26_—“_in turning away every one of you from your iniquities_,” with ἐπιστρέφω in _Acts 11:21_—“_believed_” and “_turned unto the Lord_.” A candidate for ordination was once asked which came first: regeneration or conversion. He replied very correctly: “Regeneration and conversion are like the cannon‐ball and the hole—they both go through together.” This is true however only as to their chronological relation. Logically the ball is first and causes the hole, not the hole first and causes the ball.