TESTS OF A REGENERATE STATE.
DESIGNED TO
BRING TO LIGHT SUPPRESSED HOPES, EXPOSE FALSE ONES,
AND CONFIRM THE TRUE.
B Y
REV. J. A. GOODHUE, A.M.
WITH
an ~ntromuction
BY REV. EDWARD N. KIRK, D.D.
Examine yourselves, whether ye be in the faith; prove your own selves.
COR. 13:5.
BOSTON:
GOULD AND LINCOLN,
59 WASHINGTON STREET.
NEW YORK: SHELDON AND COMPANY.
CINCINNATI: GEORGE S. BLANCHARD.
1860.




Entered according to Act of Congress, in the year 1859, by
GCULD AND LINCOLN,
In the Clerk's Office of the District Court for the District of Massachusetts.
ELECTROTYPED BY W. F. DRAPER, ANDOVER, MASS,
Printed By R. M. Edwards.




PREFACE.
THE volume now offered to the reader is the result
of no transient thought or feeling. The subject of
which it treats has for years enlisted the author's
deepest anxiety.  In commencing, however, to express his thoughts through the press, he contemplated
only a brief article for some periodical; but the
subject so expanded under his hands, as to render it
impossible to stop short of the present extended discussion.
Three classes of religious experience are here portrayed in separate form, in order to exhibit a more
distinct image of each, and enable the reader, with
less liability of mistake, to determine to which his
own experience belongs. To do this fairly, he must
(3)




PREFACE.
test his experience, not by statements taken apart
from their connection, but as interpreted by the whole
description.  This remark is particularly applicable
to the second part, the tone of feeling in which, though
in appearance approaching very near to that of the
third, of which it is the counterfeit, will yet be found to
differ vitally from it. The self-distrusting and tenderhearted will, doubtless, feel afflicted by the perusal
of this part, but will find their solace in the others.
Though the discussion can be critically understood
only by a comprehensive view of its three parts, yet,
for practical purposes, either may be selected, to the
omission of the others, according to the mental state
of the reader. It is believed that each will be recognized as representing a distinct and actual experience.
Whether they are rightly assigned, is submitted to the
answer of all genuine Christian experience, and the
Word of God.  If the second part is not a faithful
portraiture of closely, and, for the most part, successfully counterfeited conversions, —which are commonly
admitted to exist, it is hoped that others will be
incited to draw more truthful pictures, suggested by
(4)




PREFACE.
wider observation and experience. It would be legitimate to expect that against this portion of the discussion the most common objection will be made, since
in this direction error most prevails.
The convictions of the writer are the product of no
theory, except such as he has been forced to adopt
from the teachings of the Scriptures and the facts of
religious experience. It may be added, too, that the
more widely his observation has extended, the more
thoroughly have the positions which have been submitted become established. He does not flatter himself that, upon a subject so various as that of religious
experience, his views will, in all respects, meet the
approval of his brethren. If he knowingly differs, it is
only because love for the truth and for souls is stronger
than desire for their approval. It is only asked that
points of difference may be examined as seriously as
they are submitted.
In addition to kind suggestions and encouragement
from many of his brethren, the author desires to make
special mention of his indebtedness to REV. EDWARD N.
KIRK, D. D., who, in repeated interviews, has favored
(5)}




PREFACE.
the writer with the valuable results of his extended
experience in this department of labor.
Though this work has been prepared under the
pressure of deep and strong convictions, yet the
author is not ignorant that the subject furnishes
occasion for almost unlimited  investigation.  Nor
does he claim to have arrived at such results as are
still to be desired in this direction. If this humble
endeavor shall be used by the Master to save men
from self-deception, and advance the interests of genuine piety, or if it shall serve to incite others to a
more just and adequate treatment of this too much
neglected subject, it will subserve the end desired.
(6)




CO N T E N TS.
PART I.
UNRECOGNIZED REGENERATION;
OR, FAITH WITHOUT HOPE.
CHAPTER I.
ASPECTS OF UNRECOGNIZED REGENERATION.
Unconscious Regeneration. Unobserved. Unremembered. Unidentified. Unacknowledged,.19
CHAPTER II.
CAUSES OF UNRECOGNIZED REGENERATION.
SECTION I.-WHY UNRECOGNIZED BY THE SUBJECT.
IN CASE OF UNCONsCIOUS REGENERATION -Subtle nature of the exercises.
UNOBSERVED —Rapidity of the exercises. Naturalness. Intensity. Youthfulness of the subject. UNREMEMBERED —Importance of exercises not understood. UNIDENTIFIED — Witness not given; hindered; misunderstood.
Spiritual things misconceived. Want of instruction and encouragement.




IV                        CONTENTS.
UNACKNOWLEDGED -Enlightenment, honesty, humility, self-distrust. Self:
ward graces too strong for Christ-ward. Desire to be thorough. Condition
self-perpetuating. Fruitless awakenings. Opposition to religion. High standard,.............. 27
SECTION  II. —WHY UNRECOGNIZED  BY  OTHERS.
No outward change. Conversion of children not credited. Too much required.
Minuteness of exercises. Secret conversions. Want of spiritual discernment.
Regeneration not recognized by the subject. No fruits,.... 42
CHAPTER' III.
RESULTS OF UNRECOGNIZED REGENERATION.
A dwarfed condition. False sentiments. Inappropriate treatment of the unconverted. RESULTS OF UNACKNOWLEDGED REGENERATION - Difficulty of
relief —Conscience stifled- Converted and unconverted mother afflicted.
MINGLED RESULTS - Unrecognized regeneration and " second conversion "
- "' Second conversion " compensatory - Eminent examples - Evidences of
the unrecognized,.                                               45
CHAPTER IV.
REMEDY OF UNRECOGNIZED REGENERATION.
Discernment of early exercises. Watchfulness in revivals. Appropriate treatment. The unrecognized - how known. Brought out in revivals. Various
treatment. Process of renewal. Urged to committal. Commencement of
revival. No effectual means,. 61




CONTENTS.                                 V
PART II.
UNRECOGNIZABLE REGENERATION;
OR, HOPE WITHOUT FAITH.
CHAPTER I.
ASPECTS OF UNRECOGNIZABLE REGENERATION.
The opposite of unrecognized regeneration. Contrasted with unconscious; unobserved; unremembered; unidentified; unacknowledged. The counterfeit of
recognized regeneration. Compared with the ordinary unregenerate state.
Nominal regeneration,. 71
CHAPTER II.
CAUSES OF UNRECOGNIZABLE REGENERATION.
SECTION I.
Man's religious nature. Natural religion. Religious education. Imitation.
Sympathy. Desire and expectancy. FALSE GRACES - Conviction of sin -
Repentance - Sense of forgiveness - Burden - Removal of burden - Faith -
Hope- Love - Happiness - Good works - Doubts,.....  87
SECTION  II.   FALSE TREATMENT.
"COMING TO CHRIST " WITHOUT CONVICTION - Men not naturally convicted -
Exhorting to believe in Christ - Belief not the test of conversion - Repentance
the leading exhortation.  ENCOURAGING INQUIRERS- Too much encouraged
- Easy to become Christians - Becoming Christians for happiness - Means of
creating revivals -" Rising for prayers," and the " anxious seats,". 125
SECTION  III. — DECEITFULNESS OF SIN.
SECTION  IV.-SATANIC  INFLUENCE.
1*




VI                         CONTENTS.
CHAPTER III.
RESULTS OF UNRECOGNIZABLE REGENERATION.
Profession no tendency to produce conversion. Church discipline none. Performing religious duties none. Obstacles. False understanding of Christian
graces. False exercises. Difficulty of abandoning them. Pride. Disappointment. Unsafety. Wrong to abandon hope. Attitude of hope. Second effort
false. False professor hopeless. With God all things possible,.. 144
C-HAPTER IV,.
REMEDY OF UNRECOGNIZABLE REGENERATION.
Divine interposition. No treatment effectual. False professors need prayer;
awaken sympathy. Duty to warn of their danger. Self-deception, how prevented. False experience arrested. Hopefulness discouraged. The work of
the Spirit. Satan's device. A ray of hope,.                         157
PART III.
RECOGNIZED REGENERATION;
OR, FAITH AND HOPE.
POSSIBILITY AND MODE OF RECOGNIZING REGENERATION.
DIVISION FIRST.
PRELIMINARY DISCUSSION.
CHAPTER I.
POSSIBILITY OF RECOGNITION - BY THE SUBJECT OF ITBY OTHERS.




CONTENTS.                     VII
CHAPTER II.
MODE OF RECOGNITION.- GENERAL PRINCIPLE STATED AND
ILLUSTRATED.
SECTION I. —PEOPLE OF GOD PECULIAR. CHRIST PECULIAR.
GODLINESS A MYSTERY.
SECTION II. -- REGENERATE CHARACTER NOT KNOWN BY RELIGIOUS MANIFESTATIONS.
SECTION III. -REGENERATION NECESSITATES A RELIGIOUS
CONSTITUTION.
SECTION IV. -CORRESPONDENCE AND DISTINCTION BETWEEN
THE OLD MAN AND THE NEW.
Two classes of religious beings in the world. Two forms of religion. Two sets
of religious exercises. Two sets of morals,...... 182
DIVISION SECOND.
GENERAL PRINCIPLE APPLIED TO THE RECOGNITION OF
REGENERATION BY THE SUBJECT.
CHAPTER I.
PRELIMINARY.
Regeneration not recognized by natural means. Not by obedience. Not by any
process of reasoning,........... 194




VIII                      CONTE NTS.
CHAPTER II.
SPIRITUAL CONSCIOUSNESS THE PRIMARY EVIDENCE.
Evidence of spiritual existence parallel to evidence of natural. Scripture
proof,,..............202
CHAPTER III.
SUPERIORITY OF SPIRITUAL CONSCIOUSNESS.
Compared with the reasoning process. With natural consciousness. With false
consciousness,........212
CHAPTER IV.
PECULIARITIES OF THE CHRISTIAN CONSCIOUSNESS.
Indescribableness. Spontaneity. Solitariness and privacy. Elasticity. Modesty
of utterance. Self-distrust and sense of unworthiness. Honesty,. 222
CHAPTER V.
SECONDARY SOURCE OF EVIDENCE. -REASONING PROCESS.
SECTION I.-PRELIMINARY.
Regenerate character confined to no form.  Superiority not always manifest.
Two modes of judging,. 237




CONTENTS.                                 IX
SECTION  II. — PECULIARITIES  OF THE REGENERATE
CHARACTER.
CONVICTION OF SIN - ITS NECESSITY- Men not rationally convicted- No conversion without conviction -Degrees of conviction. CAUSES OF NATURAL
CONVICTION - Fear of punishment - Deep and sore affliction - Sickness - Loss
of property - Novel and extraordinary religious enterprises - Preaching in theatres and ball-rooms - Conversion of a dear friend - Desire to enter the marriage relation - Bible view - Absence of conviction in the recent "great
awakening" - Financial depression - Popular influences,..      243
PECULIARITIES OF GENUINE CONVICTION. - Progressive. Change from knowing to feeling. Commencement and progress imperceptible. Growing worse.
Reluctance to profess conviction. Not enough convicted. Conviction general.
Conceived as a burden. Growing hardness. Subsequent convictions not the
same,. 259
REPENTANCE. - Its peculiarities. An exercise and a state. Not felt to be complete,..............  266
SENSE OF FORGIVENESS. —An undefined consciousness. Absence of reason.
Circumstances under which it occurs. Connected with burden. Removal of
burden spontaneous. Unexpected. Not understood. Not supposed to be
forgiveness. Looking to Christ. Instrumental causes. Points to be given up
not understood,............. 268
LOVE FOR GOD AND CHRIST. - How determined. Spontaneous. Commencement imperceptible. Seems small. Smallness concealed. Gives no reasons, 279
HAPPINESS. -Not so great as it should be. Not uniform. Seasons of darkness.
True happiness spontaneous. Effect of temperament,.               285
ENJOYMENT OF PRAYER. - Not so great as it should be. Not always alike.
Prayer not always successful,.                                    291
DOUBTS. —Their cause. Distinguished from seasons of darkness. Not easily
removed. Not under the Christian's control,.                     294
FAITH.- Analyzed. Origin spontaneous; imperceptible. Not freely spoken of.
Attended with humility. Seems weak and small,.                 298
HUMILITY. - Its peculiarities,.                                    301




X                          CONTENTS.
DIVISION THIRD.
GENERAL PRINCIPLE APPLIED TO THE RECOGNITION OF
REGENERATION BY OTHERS.
CHAPTER I.
"By their fruits ye shall know them." Christians certified according to responsibility. Subject neglected. Not certified by natural means. Evidence of
others and themselves similar. Primary source; consciousness. Oneness of
Christ's disciples. Bond of love. Spiritual response, how awakened. Objections. The feeling deceives. Sometimes lost. Should be cultivated. Mere
feeling. Peculiarities of the responsive witness. Secondary source of evidence; a judgment; how formed. Faculty improved. How. Perception of
character. Acquaintance with mankind. Qualifications. Variety of attainment,.                                                              304
CHAPTER II.
Principles to guide. Temper of heart. One's views of himself. Naturally
religious. Counterfeit work. Regenerate or unregenerate. Circumstances.
Relation of experience. Spiritual judgment. Crisis of conversion. Sovereignty of Spirit, and natural laws. Suggestions. A spontaneous expression.
Feelings not views. As they were, not as they are. Test-questions,. 326
CHAPTER III.
TREATMENT OF INQUIRERS AND YOUNG CONVERTS.
First duty. End uniformly to be sought. Means for securing conviction.
Watchfulness required. The most simple stage of inquiry. Inquiry awakened
by selfish motives. By affliction. Persons suddenly "struck" under conviction. A promising case. Young converts not to be regarded as religious
prodigies. Making a profession of religion,..  39




INTRODUCTION.
THIS work addresses itself to all serious persons,
but particularly to those whose office requires them
to guide and test the religious experience and hopes
of others; and even they who may not agree with
all its positions, will find it worthy of their serious
attention.
To facilitate the reader's progress, it may be observed that the discussion accords, in its scope and
spirit, with Pres. Edwards's treatise on " The Affections," to which we may refer as a standard. The
differences between them will be found in their immediate aims, sources, and modes of treatment.
Starting from the common ground, that there is a
real and a spurious conversion, they contemplate
the subject from different points of view. Aiming,
in common with Mr. Edwards, to prevent false con1versions, to confirm true Christian hope, and to present definite tests of regeneration in others, the
writer of this essay had also in view a class of persons
to whom the other makes little or no reference;
that is the class he describes as having experienced




XII               INTRODUCTION.
an unrecognized conversion, and to which, probably,
Mr. Edwards himself belonged for many years, as
also Mr. Brainard, whose memoir he wrote.
In bringing the matter of regeneration to a practical test, the two authors employ different methods:
Mr. Edwards, to some extent, enters into the theological elements of the subject; considering those
portions of it which lie back of all consciousness
and observation; such as the agency of the Holy
Spirit, and those unconscious changes in our nature
which that agency produces.  But this essay is distinguished by making consciousness the primary evidence of one's own regeneration; the spiritual sense
the primary medium of testing another's conversion;
and, auxiliary to both these, incidental peculiarities,
which, however important, appear to have been overlooked by other experimental writers.
Comparing the two treatises by their effects, there
will probably also be found a striking contrast.
Edwards's essay is almost universally discouraging
to young believers; and the reason seems to be,
that he presents tests rather of sanctification than
of regeneration - of mature life, rather than of infantile existence.  He wrote.rather from  his own
eminent experience, than  from  that of Christians
generally, - which, unhappily, presents but little
corresponding to his attainments. So far as his
work aims to promote holiness, this is well; but if




INTRODUCTION.                XIII
regarded simply as designed to test the existence of
piety, it is so far defective. Mr. Goodhue has aimed,
on the contrary, to hunt out the feeble, halting, undeveloped life of piety, of which, for various reasons,
so many examples do actually exist in the world;
and also to exhibit, as fully as possible, the symptoms of an ordinary regenerate state, for the confirmation of the true believer. Some may, indeed,
object to his carrying the regenerated person back
to former and first experience; they would think it
better to urge him to higher attainments. But, our
author would reply, the fact is, you cannot get their
past experience out of their way.  It has become,
by perversion, a hinderance to their progress; for
they are constantly laboring to go through the first
stages, which they have already passed. They want
to get as new what can never be new to them again.
They are afraid to act as Christians, lest they should
be hypocrites. They must know that their former
exercises were Christian, in order that they may advance intelligently, confidently, and joyfully.  And
he considers it no small evil that such persons may
do much injury unintentionally, by holding up some
advanced stage of sanctification as a model for others
in the stage of conversion. The cases are not unfrequent of persons directing inquirers, from their
own experience, in a way which is painfully superficial and defective, however sincere. A person converted in early life, but not regarding himself as
2




XIV               INTRODUCTION.
converted, once met a clergyman, who gave him
this direction: " Go to work as if you were a Christian."  He took the advice, and soon was filled with
heavenly peace. But the evil in the case was, that
he regarded that as his conversion; and from that
time his counsel to inquirers of all grades was, to
go to work as if they were Christians —a counsel
which differed widely firom that call to repentance
which takes for granted we are not Christians. It
is a great evil to confound the expansion of piety
with its commencement-the fruit with the blossom.
Although this treatise is eminently practical, yet
it involves principles of great importance, which
have probably never yet received a due consideration. A part of the feebleness of the church consists in its having so much natural religion added
to its fellowship —so much natural religion that has
never been transmuted into spiritual religion. Perhaps on this account the book may meet opposition,
and from none more strongly than from those whose
zeal is for numbers rather than for godliness, and
those who regulate the admission of members to the
church by social feelings and considerations, or even
by the exercise of a natural judgment, rather than
by spiritual tests.
The discussion of this subject by the author is
valuable, because, while he concedes to unregenerate men as much religion as any of them  claim to




INTRODUCTION.                 XV
possess, at the same time he clearly exhibits to them
the fact that natural religion is not spiritual religion; that it is not that piety which God's spirit
has formed, or which he will acknowledge as fitting
its possessor for heaven. And these views have an
increasing importance, as revivals of religion increase, because there will be a growing tendency
to bring into the church multitudes who have gone
no farther than to have their natural religious sensibilities quickened. Indeed, the first impression produced, on hearing the third part of this work read,
was that this is a timely discussion in reference to
two classesa " the elders in Israel," and this community generally, in which natural religion  is so
extensively confounded with godliness, and where
the instincts of our apostate nature are taken by
so many for "fruits of the Spirit."
The subject of "second conversion," here brought
to view, is one demanding a thorough discussion;
and the author has fairly introduced that discussion.
No one will question the simplicity and loftiness
of his aim.  Like his great predecessor, he has
sought to attract and charm the reader, not by ornaments and glowing periods, but by clearly presenting the mighty theme in its own colors.
For many years his soul has been burdened with
what he considers a grand defect of the church —




XVI               INTRODUCTION.
the inability of Christians to discern suppressed piety,
and to discriminate between the true and the false.
And if any, on reading the first part, should fear
that he is lax, lenient, and superficial, it may be
suggested to them to suspend their judgment until
the second part shall have been read.  Indeed, a
just opinion of the whole work cannot be formed
until the third part has been read: it is the main
portion of the discussion.
In requesting this Introduction by one more extensively known than himself, the author asks for no patronage to his person, or partiality to his book. He
simply asks the servants of Christ to examine his
views; and, in compliance with his wishes, I simply
and cordially say, they are worthy of a serious examination.
And may our glorious Lord bless the author and
the reader, and employ this essay to advance his
kingdom.
EDWARD N. KIRK.
5 STANIFORD ST., OCTOBER, 1859.




PART  I.
UNRECOGNIZED REGENERATION;
RITHOUT HOPE.
FAITH WITHOUT HOPE.
2 *








UNRECOGNIZED REGENERATION.
CHAPTER I.
ASPECTS OF UNRECOGNIZED REGENERATION.
IT is a well-known fact that there are many professing
Christians who do not know when they were converted.'
They have been led gradually to believe they are Christians, without reference to any change which they could call
a new creation. Regeneration being an instantaneous work,
it follows that they must have been in a regenerate state,
in many instances, for a series of years, without its being
so understood by themselves or others. An eminently
pious deacon, who has been an honored member of a Baptist church for forty years, writes: "I remember at nine
years of age being much troubled about my sins, but nothing definite as to any change in my feelings. Yet I do
remember when I felt much better, more happy, enjoyed
prayer more. I never made known my feelings, and never
supposed I was a Christian. I became acquainted with
wild and wicked boys, and my serious impressions by degrees wore off; and, till about thirty years of age, their
return was rare as angel visits. I lived through several
1 The term conversion is used for convenience, not in its strict, but popular sense. It is regeneration, strictly, we are about to discuss.




20          UNRECOGNIZED REGENERATION.
revivals of religion, and was very anxious, at times, to experience a change of heart which should be so manifest
that I should never have occasion to doubt. But, after
all, I was obliged to go back twenty-one years, gather up
the little fragments of evidence, bring them before the
church, and let them decide. Contrary to my expectation,
they declared themselves satisfied to receive it as a Christian experience." This is not a solitary case. Such examples constitute a class of persons by no means small.
An interesting question now arises. If there is a class
of Christians who have been in a regenerate state for a
series of years without its being so regarded, is it not
probable that, in every Christian community, there is a
corresponding class still in this condition?  If so, are
there no means by which they can be known and relieved,
and the condition prevented on the part of others? It is
believed that they may be known, and that a better understanding of the aspects of the condition, its causes, its
results, and the proper remedy, would subserve the desired
end.
We shall call the state unrecognized regeneration. The
subjects of it are persons whose religious character is a
puzzle, and a source of constant perplexity.  They have
come to years of maturity under Christian influences;
they are often the children of pious parents; they may
have been taught in the Sabbath School; may be constant
and seemingly interested attendants upon public worship;
but never assume a decided position in matters of religion.
In times of revival, and by particular providences, they are
awakened, but nothing more. By some they are said to
be gospel-hardened. To their friends they are a wonder
and an anxiety. To most, it is strange that they should
be the subjects of so much pious influence-be brought so




EXAMPLE CITED.                 21
near, but never enter, the kingdom of heaven. To a few,
most intimate with them, but not venturing to express the
opinion, they seem to be Christians in all but the name.
Their apparent condition is that of being almost persuaded.
This is their outward history. Their inward history is
unwritten. Were it known, it would be found to be peculiar, exceedingly varied and distracted, and mostly of an
unhappy nature.  They are strangely sensitive to the
providences and claims of God. They are penetrated with
a lively sense of their personal sin and guilt, and great
unworthiness. They sometimes pray, especially in affliction; but, for the most part, prayer is neglected. At times
they partially enjoy prayer; but oftener it is a burden;
while its neglect is a source of pain. They have a high
perception of the nature and value of true religion; but
never think they are Christians, though greatly desiring to
be such. They can neither enjoy religion, nor abandon it.
They are sensible that they are wicked, yet dare not ask
or hope for forgiveness. Their ideal of the Christian character surpasses human attainment.
We cite, as an example, the case which first arrested the
attention of the writer. It was that of a lady, thirty years
of age, of sound mind, and an honest regard for religious
things. She stated that no Christian had conversed with
her upon the subject of religion for fifteen years, yet she
betrayed an apprehensiveness of spiritual things truly remarkable in an unconverted person under no special religious awakening. To the inquiry, whether she had at any
time been made the subject of religious impressions, she
replied that she had not. This seemed incomprehensible,
that one should be so tender and perceptive spiritually,
without having been awakened. It being urged that she




22           UNCONSCIOUS REGENERATION.
must have had religious exercises, she acknowledged that
when young she became excited in a revival; but added,
that it amounted to nothing, and soon passed away. Yet
her exercises proved to possess all the features of a genuine Christian experience.  She had never formed the
habit of prayer. When urged to commence it, and trust
the promise of God, she reluctantly resolved to attempt it.
Soon, without additional convictions, she became hopeful
that she was a child of God; and has since manifested
a growing Christian character, yet not essentially unlike
what she had possessed from her early youth.
This will suggest to every Christian minister many persons in respect to whom he is constantly anxious and perplexed, and a solution of whose religious condition would
be truly grateful. The hypothesis submitted is that they
are in a regenerated state, which is unrecognized by themselves and others.
The first of the several aspects of this condition we
shall call unconscious regeneration.  The declaration of
many persons, that they do not know when they were converted, implies that at the time of conversion they were
unconscious of anlly religious exercises. But this supposition is not warranted in the large majority of cases, if it is
in any. We are not prepared to assume that such a
change as that of the new birth is ever experienced without a consciousness of some religious exercises.
The example first adduced assumes this general form.
The individual would doubtless say, that he never knew
when he was converted. Yet the idea cannot be that at
that time he was not conscious of any religious exercises.
Hie says: "I found myself often in the fields, and other
retired places, trying to pray.  I remnember being much
troubled about my sins; remember when I felt much bet



UNOBSERVED REGENERATION.            23
ter, enjoyed prayer more." The meaning, therefore, of the
statement is, that while he was conscious of religious exercises, he did not suppose he had become a Christian.
This is doubtless the true explanation of most, if not all,
similar examples. In many cases we cannot obtain evidence that the persons were conscious of all the exercises
commonly connected with conversion, though in almost
all cases a consciousness of some of them is discoverable.
To meet the case of Christians who believe they never
had any conscious religious exercises in conversion, which
we do not know to be impossible, we have introduced the
supposed aspect of unconscious regeneration.
The second aspect is unobserved regeneration. The supposition here is, that the person, though not unconscious
of religious exercises, yet takes no observation of them.
Were his attention called to them, he would perceive that
an important work was being wrought. They are like the
evaporation of water, or the gradual infection of the atmosphere, of which, though not unconscious, we take no
note.
This aspect differs from the former, in that the one is
supposed to be a process which cannot be observed, while
the other may, but is not. If any given cases are regarded
as belonging to that class, the question would arise whether
they should not be referred to this.
The third aspect is unremembered regeneration. To this
class belong those instances in which the process was not
an unconscious one, nor unobserved, but had passed, with
many other mental phenomena, into oblivion. Instances
of this kind differ friom the last, in that the unobserved
cannot be recovered to the mind, while the unremembered
often can be. The former have left no trace behind, and
are lost; the latter, having left their footsteps, can be




24          UNREMEMBERED REGENERATION.
retraced.  The unobserved could once have been saved
from perpetual oblivion; many of the unremembered can
be still. Frequent examples which might be supposed to
belong to the first and second classes, if examined, would
be found to take their place under this; or some of the
exercises 6f any given case may belong to one class, and
some to another.
In this class of cases persons may be assisted by other
Christians, in many instances, in reviving their exercises.
In the second example cited, the individual declared it
was so long since they occurred, that they had been forgotten; but, upon being interrogated, she was able to
recall the outlines of a Christian experience. One who is
conversant with the phenomena attendant upon regeneration, the order and circumstances in which they commonly
occur, will be able essentially to aid in the recovery of
experiences which otherwise would never be restored. The
recovery of one exercise leads to another, until most or all
are recalled, - enough, at least, to prove that all existed.
The fourth aspect is unidentifled regeneration. In this
state the individual is not unconscious that a change has
been wrought; it is not unobserved, nor forgotten, but is
unidentified as the change desired. The exercises constitute an important era in the history of the person, but he
never supposes that from them he must date the beginning
of his spiritual life.
Cases of this class are numerous, if we include those
Christians who have always regarded the process of obtaining evidence that they were Christians as the process
of regeneration, which are by no means identical or simultaneous, but are often widely separated. During the interval, of course, the persons must have been in a state of
unidentified regeneration. Multitudes of intelligent Chris



UNIDENTIFIED REGENERATION.             25
tians are of this number, regarding their conversion and
their indulgence of hope as simultaneous, while they are
separated by perhaps a space of years.
The fifth aspect is unacknowledged regenerations.  This
is that of unidentified regeneration, advanced a step nearer
to recognition.  The individual has had inward impressions and outward intimations that his exercises may have
constituted a work of grace, but has cultivated the habit
of refusing to acknowledge them as such. He sometimes
wonders whether it may not be so; but, when interrogated,
positively disclaims it. In this class there is even an unwillingness to accredit what evidence exists that they are
recgenerate persons. They express themselves confidently
and positively. They know they have not been converted.
They think it absurd to raise the question, and utterly
useless to examine their exercises to ascertain whether
they give evidence of a change. It seems to them as useless as it would be to raise the question whether they may
not even now be saints in glory, and about as much an
insult to their reason. This is the farthest extreme of
unacknowledged regeneration, which exhibits many shades
of variation. Its central idea is a decided unwillingness
to acknowledge having been converted, or to entertain the
thought.
The difference between this and former aspects is, that
in this the persons have had some evidence that they are
Christians, while in the former they have had no such apprehensions. In this, evidence is resisted; in those, it is
simply wanting. In both, the fact of regeneration is denied, but with more of vehemence in the latter case, in
order to resist affirmative intimations and impressions.
The more strongly such intimations are presented, the:l:ore vehement becomes the denial. All reasoning to3




26         UNACKNOWLEDGED REGENERATION.
wards a favorable conclusion from the nature of their
exercises, is met with reasoning in the opposite direction;
all light thrown in upon their understandings is lost in
clouds and darkness.  Having been enlightened by the
Spirit, they have spiritual weapons with which to contend
against their own internal impressions, and the intimations
of others. Their prevailing disposition is utterly to condemn themselves, to disown all their exercises, and deny
the existence of any source of encouragement.
Abundant individual examples illustrating this aspect
of unrecognized regeneration might be cited; but a single
one, of an extreme nature, must suffice. A lady, thirty
years of age, having previously been made a subject of
grace without entertaining hope, upon being awakened
anew by the sudden death of a friend, came to regard herself as being in a most reckless and lost condition; as even
given over to hardness of heart, and a reprobate mind.
Her statements were of the most contradictory nature.
She declared that she had no feeling; she could not shed
a single tear; she had no interest for herself whatever;
no sense of sin, or of her lost condition, and no desire to
be a Christian. Yet her feeling was of that unutterable
kind which finds no vent in tears. Her interest for herself was so intense, that, though in perfect health, she believed she was about to die, and in a few days be finally
and forever lost. Her lost condition was so deeply realized, that she conceived herself to be in the very jaws of
death and hell.  Upon subsequently obtaining evidence
of acceptance with God, she was obliged to refer her real
conversion to a date fifteen years previous.




CHAPTER II.
CAUSES OF UNRECOGNIZED REGENERATION.
~ I.-WHY UNRECOGNIZED BY THE SUBJECT.
AT this point the question will arise, WVhat reason is
there to suppose that the class of persons under consideration are regenerate persons? The answer to this question must be detberred until we shall have considered, in
its several aspects, the causes and results of unrecognized
regeneration.  We shall treat first, and mainly, of regeneration as being unrecognized by the subject of it; and
secondly, of its being unrecognized by others.
1. Unconscious Regenzeration. - If a state of unconscious regeneration is a possible or actual condition, it
must be accounted for upon the supposition that the mind
is capable of undergoing important changes unconsciously;
that the soul is the subject of many phenomena, which
are so electric and subtle that we are incapable of observing them, and that our mental sensitiveness is not sufficiently delicate to warn us of their existence.' It must
be supposed, too, that among these phenomena is that of
the new birth,- the most important of all mental changes,
- and that this may occur in so silent and hidden a manner, and in such harmony with the natural workings of the
mind, as to elude the consciousness
1 For a discussion of the possibility of undergoing mental changes
unconsciously, see Sir William Hamilton's Lectures, Vol. I. Lect. XVIII.




28      CAUSES OF UNCONSCIOUS REGENERATION.
If there are pious persons who never had any initial
experience of religion of which they were conscious, - not
an experience which they did not observe, but one which
they could not observe, because unconscious of it, - this
is the only possible solution of the case. Sometimes persons of this description seem to think that their regeneration was gradual; or that, being very religiously inclined
from their earliest recollection, they have somehow grown
up by degrees into true piety. But the doctrine of gradual regeneration, or of a naturally pious tendency which
only needs to be cultivated, is deserving of no sympathy.
The assertion that many Christians do not know when
they were converted, should be so guarded as to avoid
conveying such an impression. Nor are we warranted in
encouraging the supposition of unconscious regeneration,
even with the solution which has been offered, since facts
do not appear to demand it.
An eminently pious gentleman, who was accustomed to
say that he had fiom his earliest recollection been very
religiously disposed, and that he could not point to the
era of his conversion, upon being questioned concerning
his earliest religious impressions, was able to recall, at the
age of eight, first, deep convictions of sin; then the loss
of those convictions, and a quiet state of mnind; then occasional seasons of darkness and gloom, and subsequent tenderness of conscience in regard to offending God.  He
had no recollection of any special peace, or happiness, or
enjoyment of prayer; although, at that time, these, and all
the essential features of conversion must have existed,- it
being the only point at which any outlines of an initial
experience could be discovered. Whether he was unconscious of the essential exercises which he could not recall,




OF UNOBSERVED REGENERATION.           29
or did not observe, or afterwards forgot them, cannot be
known.
2. Unobserved Regeneration. - We are by no means
accurate observers of all that transpires within us. MIental
and moral phenomena are often experienced in so brief a
period, as to have transpired ere there is time to note them.
We pass from one mental state to another so silently, that
we do not observe the transit nor the change. Occupied
with the new condition, we do not realize that we are not
the same we were an hour ago. So it may be with the
exercises attendant upon regeneration.
The naturalness of the work is another reason why it
may be unobserved.  The Holy Spirit, in changing the
heart, operates in perfect harmony with the workings of
the mind. Its delicate machinery suffers not the slightest
interruption or derangement. A man is never more free
than when, under the influence of the Holy Spirit, he
becomes a disciple of Christ.  -Ie is so free that he is
conscious of no divine interposition. Hence his attention
is not turned to the process, as anything extraordinary; the
natural idea being, that an extraordinary effect must be
contrary to nature, and not in harmony with it.
The intensity of the work is another cause of its being
unobserved. A work of grace, at the highest point of its
intensity, so penetrates and absorbs the whole man, that it
is not possible he should be simultaneously a subject and
an inspector of it. The powers of reflection are merged
in the change which the soul is undergoing. In regeneration, the sinner is in the solitary presence of a sovereign
God, and when in that presence he recognizes no other.
The guilty creature, adjusting his case at the bar of an
offended God, cannot at the same time make a record of
the proceeding; he cannot be criminal and recorder at
3*




30        OF UNREMEMBERED REGENERATION.
the same august tribunal.  The work of regeneration,
therefore, not only may, but must be unobserved while it
is being performed. Observation is taken, and reflection
made upon it only subsequently, by at least a brief space.
This being so, circumstances may conspire, as we shall
see hereafter, to protract this space to a longer or shorter
period.
Another cause of unobserved regeneration is, that it
ordinarily occurs in early youth, when the mind is unaccustomed to take note of its own phenomena. On this
account, the liability that the change will remain unobserved is greatly increased. In childhood, too, the exercises are not upon so large a scale as in adult age. In
consequence of these causes combined, it would not be
strange if the phenomena attendant upon regeneration in
childhood were not so observed as afterwards to be recalled.
3. Unremembered Regeneration.- -We do not retain
in our memories all the events of our inward history.
Sometimes the most important pass into oblivion, while
the more trivial abide. Only such remain as are deeply
engraven upon the mental tablet. Whether they are thus
engraven depends not upon their actual importance, but
upon our conception of it. If the event of regeneration
be not understood, then, with others which slightly impress
us, it may be forgotten. Occurring, as it does, to a large
extent, among the young, the ignorant and obscure, and
being also mysterious in its nature, it would not be surpris.
ing if its infinite moment should sometimes fail to be apprehended.  The precious pearl may fall into concealment
in the midst of mental rubbish. It may glitter at the first,
but soon become tarnished and defaced.  IHIad the attention been called to the exercises, their peculiarities




OF UNIDENTIFIED REGENERATION.           31
pointed out, and explained to be the signs of spiritual life,
they might have been saved from  a long forgetfulness.
The orphan has forgotten the countenance of his departed
parent, because he did not realize that it would ever be to
him, of all the world besides, the face of faces.
4. Unidentifled -Regeneration. - The apostle John says:
"He that believeth on the Son of God, hath the witness
in himself."  So also Paul, to the Romans: "The Spirit
itself beareth witness with our spirit that we are the children of God."  Through what causes, then, is it that the
subject of a work of grace may be conscious that a change
has been wrought in him, and have observed and retained
it in his memory, and yet not identified it as the change
desired? An answer requires a brief account of the witness of which John speaks. This may be considered as
consisting of two parts, which we shall call the subjective
and objective. The subjective witness consists of a direct
impression, or assurance, produced in the soul of the
believer by the Holy Spirit, to the effect that he is born
of God.  This assurance is mysteriously wrought into the
consciousness, through the exercise of the mental and
moral faculties. Its design is to impart a living sustentation to the hope of the believer, which shall support him
amid all unfavorable indications.
In the first place, we do not know that it is God's
pleasure always to give the witness, in this form, simultaneously with the believer's act of faith. We cannot tell
but that, in exceptional cases, he may have purposes to
accomplish which shall require him to withhold, for a time,
this assurance. He perfectly adjusts the economy of grace
to the varied condition and disposition of every individual,
and may see that it is best, in some instances, to adopt a
soul into his heavenly family, and make him an heir to the




32             WITNESS OF THE SPIRIT.
society of saints and angels, without at once apprizing
him of it. It may be to subserve the purpose of greater
dependence, more thorough humility or repentance, or to
qualify the individual for a peculiar service.
In the second place, we remark that the witness, in the
form of direct assurance, may be given, but the testimony
in great part suppressed. This may be caused by the
imperfect working of our mental faculties.  In consequence of some jar or disturbance among them, or their
sluggish action, the influence of the Spirit may not find so
free access to the soul of the believer, as to create and
sustain a confidence that he is prepared for a glorious
immortality.  A  self-distrusting and unhopeful mental
temperament also frequently contributes to the same effect.
This is often strong enough to remove every gleam of
hope that is shed upon the soul. It induces a mental
habitude of despondency and gloom, which presents, in
many cases, an insuperable barrier, humanly speaking,
against the gentle inworkings of the Holy Spirit seeking
to bear witness with the soul that it is born of God.
Another cause of unidentified regeneration may be found
in the supposition that the witness is sometimes misunderstood. We have thus far spoken of a direct, inwrought
assurance. This has no connection with the understanding. The feeling of hope produced by it is an essential
part of the new being. It is simply a living, spiritual consciousness of oneness with Christ. The witness, in this
form, has no need to be comprehended. That which is
liable to be misunderstood consists of those feelings created
in the soul by the Holy Spirit, which, when reflected upon,
or put upon the stand and interrogated, may be regarded
as bearing witness to the believer that he is born of God.
Of these there are two classes, - first, those spiritual graces




C11RISTIAN FEELINGS MISUNDERSTOOD.        33
which are the fruits of regeneration; and secondly, those
feelings which are incidental and peculiar to the Christian
state. The former may be called the characteristics, the
latter the signs of regeneration.  These, especially the
latter, are liable to be misunderstood. Every minister of
the gospel finds persons in exercise of Christian feelings,
without any idea that such is their character.  VWhen informed that the feelings they possess are common to all
true Christians, and never attendant upon an unrenewed
state, the announcement is received as incredible.
Nor is there any absurdity, but, on the other hand, a
perfect naturalness in the supposition that such may be
the case. It may result through man's natural misapprehension of spiritual things.  Christ was not seldom unknown by the men to whom he presented himself. "IIe
came unto his own, and his own received him not."  He
was often unrecognizecld by his isclples, when in personal
intercourse with them. Jacob, at Bethel, said, " The Lord
is in this place, and I knew it not." The subject of regeneration, though well instructed in religious things, invariably finds the Christian state to be quite diverse fiom his
previous conception. I-Ience, when he first comes to the
exercise of Christian feelings, he ordinarily discredits tfhem,
they are so unlike his natural ideal; and for a brief period
he conceives of himself as having gone back into a state
worse than the first. Sometimes, rather by way of exception, he receives confidence at once, proceeding from the
fact that his condition is so new and unanticipated; but
soon, from the same cause, he plunges into the depths of
doubt and despondency. The soul must become somewhat used to its new kind of life, before it can acquire
the habit of relying upon it as the life desired. It is disabused of its false conceptions only with the greatest diffi



34            EVIDENCES MISUNDERSTOOD.
culty. Indeed, it is never perfectly done in this world.
Our Saviour had constantly occasion to remove from his
disciples their carnal notions of spiritual things.
This originally false conception of the spiritual graces
may abide with the newly-converted soul for a period of
time, greater or less, according to the tenacity with which
it has been held; and especially may it be so if the
subjective witness be withheld or suppressed.
This misapprehension is, however, quite as likely to
exist with reference to what we call the signs, as the characteristics of regeneration. There are certain exercises of
mind, incident and peculiar to the Christian state, which it
is natural should be misconceived.  This arises fiom want
of instruction and information in regard to the peculiarities of the inward Christian character. The true Christian
has many feelings which he is ashamed of, and ought not
to possess. Hence he discloses them with reluctance, and
only as duty requires. The prevailing view, therefore, of
the peculiar mental states of the Christian is a disproportionate one.  Greater prominence is given to their happy
and inviting aspects, than to those of an opposite character. The fact, for instance, that the Christian is ordinarily penetrated with a sense of personal sin and guilt,
does not hold so prominent a place in the expressions of
Christians as in their hearts. Such a sense of sin is an
essential feature of a regenerate state. It is one of those
feelings which, if put upon the stand and interrogated,
will bear witness to the believer that he is born of God.
But the fact is not adequately understood. So deficient is
the common impression respecting it, that young Christians are often alarmed because they possess this feeling.
They understand it as witnessing against and not for
them.  So, also, with the believer's painful sense of his




UNIDENTIFIED BY THE YOUNG.             35
short-comings in all spiritual attainments. This feeling is
a symptom of a regenerated state, while at the same time
it conduces to suppress the hope of the believer, and,
when combined with other causes, often does it effectually.
When regeneration occurs, as it ordinarily does, in early
life, the youthfulness of the subject contributes to the
same result. If the subjective witness, which does not
require reflection, be suppressed, then the objective, which
does require it, is likely to fail of being understood. Of
the examples in illustration of this aspect of unrecognized
regeneration, most are instances of conversion in very
early life. Conversion has been unidentified by these
persons, from the want of a discernment of their exercises
by others, and of suitable encouragement and instruction,
especially as to their own experience. In numerous instances it proceeds from the reluctance of parents to
encourage their children, when very young, lest they
should be deceived.  In some instances it arises friom
positive discouragement, when the child is inclined to
hope. In general, the cause is want of encouragement,
occasioned by the difficulty of discerning the minute exercises of young children, and by their natural reluctance
freely to express to their parents their religious feelings.
An example representing this class, is that of a lady who
had remained in a state of unidentified regeneration from
the age of twelve to twenty-six. At that early period she
was the subject of religious impressions; but, on account
of her youth, her mother feared to encourage her. Hence,
possessing the self-distrusting and humble spirit of every
new-born soul, and naturally thinking that her mother
knew better than herself whether she were a Christian,
she regarded her exercises as of no account, and remained




36         UNACKNOWLEDGED REGENERATION.
for fourteen years waiting, in vain, to receive a new
experience.
5. Unacknowleclgecl Regeneration. — Regeneration involves enlightenment as to one's own character, and all
spiritual things. It produces also thorough honesty, great
humility, and entire selfldistrust.  These combine to render a work of grace unacknowledged by the subject of it.
They so completely penetrate the soul as to oppress tlhe
witness struggling to bear its testimony, and also to overbalance the other graces of faith and trust in Christ. They
are so prevalent, and hold such dominion in the heart, that
the testimony of outward observers as to the spiritual
state of the individual is of no avail.  The various features of the new man are out of due proportion.  The
graces which look self-ward are too strong for those which
look Christ-ward. The former, unbalanced by the latter,
assume a morbid action. All the symptoms which exist
in the case are unfavorably interpreted.  Out of deep sincerity and self-enlighteniment produced by the Spirit, an
extreme fear of self-deception arises. This feeling, unrestrained by trust in Christ, assumes unlimited sway in the
soul.  It forbids all acknowledgment of renewal by the
Spirit until every shade of doubt is removed; and this
intensifies shades into the darkness of night.
Sometimes this feeling assumes the form of a desire to
be thorough, which is cherished by the individual as of
supreme importance. He must be so thorough, that to
advance becomes impossible. Or, if advancement should
occur, it would be unacknowledged as such, unless he
realized in it his ideal of thoroughness.
This condition has various shades of positiveness. The
graces are less unevenly balanced in some cases than in
others.  In all instances, while no influences from without




THE CONDITION SELF-PERPETUATING.          37
are interposed, it is self-perpetuating and self-strengthening. The longer it continues, the more confirmed it becomes. The greater the growth, the greater the disproportion.  The more the habit of discrediting Christian
feelings is cherished, the more difficult it is to abandon it.
The state is ordinarily entered into, from causes which
have been mentioned, in early youth, and grows with the
person's growth to perfect maturity.
In many instances the subject of unacknowledged regeneration is deeply awakened at the recurrence of every
revival through which he passes. He makes a serious and
honest effort to realize his ideal of a Christian character,
but in vain. These repeated, unsuccessful efforts to become
a Christian, not only react upon and confirm his belief
that he is not a Christian, but tend to produce a belief
that he never can be.
In other but rare instances, the individual resorts to
pleasure-seeking, to irreligious society, aipparent hostility
to religion, fault-finding with Christians, with the providences of God, and the doctrines of the Bible, -all to
stifle the monitions of his quickened conscience. He manifests, also, seeming opposition to revivals of religion, the
basis of which is not hatred of true religion, but rather
envy of those who possess it. His opposition to revivals
is aroused, not because of his conviction of their uselessness and mischievousness, as he alleges it is, but because
he cafnot, with others, be a sharer in the benefits which
he is conscious they confer.
The consideration that he resorts to pleasure-seeking,
to irreligious society, and that he opposes revivals of religion, which he supposes is based upon actual hatred of
them, reicts upon his belief that he has never known the
grace of God. It does so naturally. Having been spirit4




38  -               EXAMPLE CITED.
ually enlightened, he has a lively sense of the exceeding
wickedness of these things; and this produces a deep conviction that he is in an unregenerate, if not a reprobate,
state. The supposition that he is not a Christian, has
caused him to elevate his standard of piety above the actual into the ideal. This gives to his religious sense an unrestrained and morbid action, which assists to remove
beyond the region of the possible the idea of his being in
a regenerate state. Thus it is that when this state has
been once induced, it perpetuates and confirms itself.
An instance illustrating the self-perpetuating nature of
this condition is that of a gentleman, forty-five years of
age, who gives evidence of having been renewed at the
age of fifteen. From  that time, according to his confession, he has been almost constantly the subject of deep
and strong religious emotions.  Repeatedly, in times of
revival, he has been openly an earnest seeker of salvation.  Pious friends have prayed with him and for him,
and still his condition remains the same. His exercises at
the age of fifteen exhibit all the appearance of a genuine
work of grace. His apprehension of spiritual things is
apparently as profound and clear as that of the most intelligent and devoted Christians. His sense of his sinfilness
and lost condition without a Saviour, possesses a thoroughness seldom witnessed. No self-righteousness or self-reliance is to be found in his feelings. He has often been an
agonizing suppliant for salvation, both in public and in
private; and yet the idea of his having been converted,
is rejected as repugnant and absurd.  His feeling of
sinfulness and unworthiness has become so dominant in
his mind as to prevent the recognition of his being already in the hands of a compassionate Saviour. His repentance seems to be truly profound and sincere, without




POSITION DEFENDED.               39
the least conception that he has been forgiven.  The
graces of faith and hope are crushed by the dominion of
conviction of sin and of self-condemnation. The one class
of feelings, by long-continued exercise, have become so
strong, and the other, by as long-continued neglect, have
become so weak, that the perpetuation of the condition,
without some special divine interposition, seems inevitable.
His sense of his utterly lost condition has so increased as
to cause him to demand a more exalted work of grace to
meet his necessity than it is the privilege of mortals ever
to receive. The experience which he conceives he must
have, to warrant the belief that Jhe has been renewed, is
such as no Christian would profess to have enjoyed; and
his conception of this experience has become the more
vivid with every successive, and, as he supposes, fruitless
awakening.
\ustatus csf the causes whichk roduce and perpetuate
a condition of unacknowledged regeneration in its milder
degrees of positiveness, might be given, but space will not
allow.
The assertion that persons in a state of unacknowledged
regeneration sometimes resort to pleasure-seeking, to irreligious society, to fault-finding with Christians and the providences of God, and even assume, for a time, an attitude of
hostility to religion, will be received with distrust by most,
and perhaps rejected by many, as absurd and injurious to
true religion.  The position, therefore, from which the
statement is made must be fully apprehended. Such a
declaration would not be warranted were not the conviction of its truthfulness produced by the force of irresistible facts; nor would it be made were it not believed that
its proper understanding and use will subserve the wellbeing of many souls.




40             CONFIRMATORY EXAMPLES.
There is nothing in the position to disparage the power
of the gospel, and nothing contrary to the supposition that
such persons are in a regenerate state, which is unacknowledged; but, on the other hand, we find in it ail argument
for both. It shows that true religion, even when unrecognized and unacknowledged by the possessor of it, and consequently when its force is greatly impaired, has yet sufficient power so to quicken man's conscience, and the demands of his religious nature, as to put him forever more
in a state of disquietude until the monitions of conscience
are obeyed, and these demands met by a hearty embrace
of the gospel. The individual resorts to pleasure-seeking,
not because his regeneration, though unacknowvledgyed, has
so little effect upon him, but because it has so much. It
creates a felt want in him which spiritual things only can
supply. He seeks to satisfy it in other ways, but in vain.
His renewed nature allows him no satisfaction till he
comes back and seeks it at the same source that had
power to produce its renewal.
This is according to the testimony of those who have
been in this condition. A gentleman having had such an
experience for several years, says of himself: "I resorted
first to the reading of novels, with which to satisfy myself,
but in vain; then to works of the most solid and instructive kind, with the same result. I did this, too, under a
sense of guilt, knowing that true religion only could ever
satisfy my wants, the truth of which has been fully
proved."  The case of a lady is present to the writer's
mind, who sought to suppress the uprisings of the new life
within by endeavoring, through the aid of infidel writers,
to destroy in her mind the authority of the Bible, upon
the ground that it contained inconsistencies in its statements. She declared it contradicted itself, and she did




EXAMPLES.                    41
not believe it was true. But the assertion was made in a
manner indicating that she was stung to the heart by a
quickened conscience, whose power she was attempting to
resist. A gentleman, also, who is now an influential member of a Christian church, relates at length his experience
as having been of this peculiar kind, from the age of
twelve to thirty-three. He represents himself as having
been driven by the unacknowledged spiritual cravings of
his soul to endeavor to satisfy himself with the doctrine of
Universal Salvation, with Infidelity, Atheism, and irreligious society, until he was obliged to return for peace to
the source firom which he had departed.
We have said, also, that there is nothing in the position
to invalidate the belief that such persons are in a regenerate state. The departures from a proper Christian
course which have been cited, are not so serious as many
instances of transient apostasy recorded in the Scriptures,
even by inspired men. It will be said that David and
Peter quickly came to repentance. The testimony of this
class of persons, also, is that they have had no peace until,
sooner or later, they were constrained to do the same.
They have, also, no internal disrespect for true religion,
even where the attitude of hostility is assumed. We cite
the case of a lady who, though religiously educated, appeared for several years to be an opposer of religion. She
confesses that all the while she had a lively internal sense
of its worth, and of her guilt in not embracing it. The
appeals of the gospel always had a particular claim upon
her. When her husband was converted, she felt that she
could no longer endure his society. Yet she confesses,
upon a review of her feelings, that she had no dislike of
true religion, but a real desire to possess it; and that her
seeming opposition was simply dissatisfaction and disquiet
4*




42            UNRECOGNIZED BY OTHERS.
because she could not secure the treasure which others
were obtaining.
~ II. —WHY UNRECOGNIZED BY OTHERS.
We shall present now some of the reasons why regeneration is often unrecognized by others than the subject of
it. The first is, that a change of heart is not in all cases
accompanied by a corresponding change in the outward
life. So far as morality and an external regard for religion
are concerned, there is, in many instances, no occasion for
outward change. This is the case with children, among
whom unrecognized regeneration commonly occurs. It is
often felt that when they are converted they ought to become men and women, instead of being Christian children.
Parents frequently look for too much evidence in the outward life of their children, and regard too little their
change of feelings. They are, almost uniformly, from the
influence of natural affection, either too ready or too reluctant to credit their conversion. They imagine that conversion will at once remedy all the defects of previous
parental discipline, and prevent farther trial with them.
They not unfrequently require them  to manifest more of
the spirit of religion in the family than they exhibit themselves. If this is not realized, their conversion is unacknowledged, and greater evidence is desired. The feelings
of the child being thus crippled and discouraged, the desired change does not appear.
Sometimes the conversion of the young is put to tests
unduly severe. From fear of self-deception, all encouragement to profess religion is withheld until they shall prove
their ability to maintain a more godly life without the aid
of a profession than mature Christians do with it. The




THE CAUSES.                    43
result is, that they are unrecognized as being Christians,
their new life is oppressed, and the evidence they exhibit
becomes less and less.
This occurs in times of revival. Even when the utmost
watchfulness is exercised, the young and the naturally
retiring will come in the press behind and touch the hem
of the Saviour's garment, unrecognized by all but the
Saviour himself. There is a tendency, also, to accredit
conspicuous conversions, and discredit the opposite. Other
things being equal, the more conspicuous they are, the
more credit they obtain, though on that account no more
deserving.
The want of a well-cultivated discernment of the religious characters of men, is also a reason why regeneration
is unrecognized. If sole reliance is placed upon the phenomena of the outward life, the work of grace will often
occur unobserved. With the young, the retiring and obscure, the observation must be directed to the feelings of
the heart. To be able always to discover the workings of
the Spirit among such, requires a facility for ascertaining
the temper of the heart when the channels of communication are very imperfect.
Another reason why regeneration is not recognized by
others is, because it is not recognized by the individuals
themselves. If a person does not claim to be a Christian,
he is not commonly regarded as such, especially if he insists that he is not a Christian. Every truly converted
person has at the first a reluctance, arising from self-distrust and sense of unworthiness, to profess having been
converted. If this reluctance prevails, the person is passed
by as still unrenewed.
Another reason why regeneration is unrecognized by
others is, that it is not always accompanied by the ex



44                   THE CAUSES.
ternal fruits, such as professing religion and performing
its outward duties. That such fruits should be looked for,
is legitimate. But the cases we are considering are exceptions. If the fact that one is born again is not recognized
by him, then we should not expect him to act as if he
recognized it, but should anticipate a suppression of the
proper fruits. This suppression of the fruits reacts unfavorably upon the inward life, and this, in turn, diminishes
the fruits, and so impairs the outward evidence. If a person does not regard and treat himself as a Christian, but
as being still unrenewed, and if he is so regarded and
treated by others, it must hinder rather than nurture and
develop his Christian growth and activity.




CHAPTER III.
RESULTS OF UNRECOGNIZED REGENERATION.
THE consequences attendant upon unrecognized regeneration can be appreciated only by a distinct apprehension
of the condition, and by personal labor with those who
are suffering from it. They vary according to the aspect
of the case. Common to all its aspects is a dwarfed condition of the new creature, the loss of Christian happiness,
growth, and usefulness, and, in many instances, the casting
of doubt, gloom, and fear over the subsequent Christian
life.
One of the results not least to be lamented, is, that from
this source proceed false and practically injurious sentiments respecting Christian experience and the character
of unconverted men. For example, relief from this condition, which, from an apparent similarity, is commonly
regarded as conversion, is, in a large proportion of cases,
gradual, characterized by no marked exercises of mind.
The individual is a Christian already, in all but merely
taking to himself the name. There is, therefore, simply
a gradual transition of the mind to a state of conscious
trust and repose in Christ. This causes Christians to remark that regeneration is sometimes a gradual work, as in
their own experience. The fact that they suppose they
became Christians gradually, without any severe mental
struggle, causes unconverted men to hope to do the same,
which prevents their earnest seeking.




46                DANGEROUS ERRORS.
In other instances, the transition from an unrecognized
to a recognized state of regeneration is more sudden and
marked, but wanting in a growing conviction of sin. The
individual has been convicted already. The process consists now chiefly in a struggle, often severe, to surrender
himself into the hands of Christ, to be disposed of according to his mercy. This gives rise to the erroneous and
injurious sentiment that conversion may take place without conviction of sin.
Those also who regard their transition to a recognition
of their spiritual state, and to a consciousness of trust in
Christ, as their initial experience, conceive of all their previous history as being of an unrenewed character. This
occasions false views of an unregenerate condition, and
inappropriate treatment of unconverted persons.  They
are regarded as being penetrated with a sense of personal
sin and need of a Saviour, and as requiring only to be
invited and urged to accept of Christ. They are taught
that there is no need to wait for conviction. They must
simply resolve at once to forsake their sins, and serve
Christ, and do it deliberately, as they would undertake any
worldly business.  The error is, that they conceive the
condition of unconverted men to be the same with that
of themselves when in a state of unrecognized regeneration. They suppose them to possess the same spiritual
power to comply with these directions, while they are yet
dead in sin.
Such labor with unconverted men is either ineffectual,
or results in false conversion. When directed to persons
in the unrecognized state, it often produces what is supposed to be conversion, and on this account is thought to
be suited to the unconverted. These effects of unrecognized regeneration are widely spread. Two classes of




UNACKNOWLEDGED REGENERATION.           47
exercises are erroneously regarded as conversion.  The
one are false experiences, which this kind of treatment is
calculated to produce when applied to unconverted persons; the other are those which constitute the transition
from an unrecognized to a recognized regeneration. The
result is a diversity of sentiment as to the legitimate phenomena of conversion, and the proper means to be used
for securing it.
Not unfrequently persons having gradually come to a
recognition of their regenerate state, and understanding
from reason and Scripture that regeneration is not a gradual change, are harassed with anxiety and fear lest they
have never experienced a genuine work of grace.
These are some of the general results of unrecognized
regeneration. That aspect upon which most unhappiness
is attendant, and which is most to be deplored, is the
unacknowledged state.  There being in this the nearest
approach to recognized regeneration, the Christian life
has more maturity than in the others, and suffers greater
abuse.  The internal witness demands a hearing, but is
positively refused.  The testimony of others, also, is
rejected.  Christ, in his grace, has redeemed the sinner
and made him his; but he persists in disowning the relation. In this he sins against light, and suffers correspondingly.
The subject of unacknowledged regeneration has a profound conviction that he is hell-deserving, mitigated by
no ray of hope or trust in an atoning Saviour. He can
neither enjoy the dead calm of indifference and hardness,
as do the unregenerate, nor the sweet and lively peace of
penitence and forgiveness, as do those in a healthy regenerate state. He is in the position of a burdened, anxious,
hopeless sinner, constantly being slain by the law, but




48              DIFFICULTY OF RELIEF.
never made alive in Christ. The Providence, the Word,
and the Spirit of God, all combine with his own conscience
to declare his condemnation, while he sees in them no
atonement, and no redemption for his guilty soul. He
esteems Christ, and the expiation he has made for sin, as
being good, but inapplicable to him.
One of the most unfortunate results of this condition is
the difficulty with which relief from it is obtained. Any
new and marked experience which might serve as the basis
of present evidence and hope, is inadmissible. The person
must fall back upon evidence already received, which he
is especially unwilling to do. He has solemnly and repeatedly resolved that he will never cherish the slightest
hope upon the low ground he now occupies. Hle must
have new light, an irresistible demonstration that he is
born of God. But this is impracticable. HIe cannot receive sudden and striking evidence, and with the greatest
difficulty can he be induced to cherish that which is feeble,
that he may obtain stronger. He is like a young tree,
which, having for a long time been bent to the ground,
cannot easily be made to grow erect.
The subject of unrecognized regeneration is one whose
inner being has been quickened by the Spirit. He differs
from the unregenerate in that he is not hardened and
indifferent, but possesses a nature deeply sensitive to spiritual things. His conscience has a peculiar keenness of
edge and of action. The natural stupefaction and deadness of soul, caused by sin, are broken up. He has been
endowed with spiritual sight, and sees deeply his need, of
salvation by Jesus Christ. The disclosure which has been
made to him of his inward corruption, and the just displeasure of God, constantly agitates the depths of his soul.
His inmost being is pervaded with a sense of guilt, and is




EXTREME CASES.                 49
greatly disquieted, not only by his own conscience, but by
the providences, the government, the Word, and the Spirit
of God. Such a man cannot be simply respectful to religious things, like the unenlightened. His agitated nature
will impel him to some kind of religious action.
In the state of unacknowledged regeneration, this inward compunction induces a melancholy seriousness, and
repeated struggles for deliverance and peace.  In the
other states, in some exceptional cases, the person is impelled by the same cause to an opposite course of life.
Hle seeks for peace, by striving, not to obey, but to stifle
the dictates of his quickened conscience. He tries not to
hearken to the utterances of God, which are constantly
falling upon his ear from within and without, but to silence
them. The result is, he lives a life of contention with
God and the monitions of his own enlightened nature. He
betakes himself to apparent opposition to religion, to immoral practices and irreligious society, not because he
despises things that are good, but to quell the commotions
of his troubled soul. Thus he lives on, in utter abandonment of religious things, except as he is impelled, by the
disquiet of his quickened but unadjusted nature, to oppose
them, until, being unable to maintain the contest longer,
he is brought, by some particular providence, and by the
Spirit of God, to cease the strife, and yield himself to
Christ in a sweet submissiveness unfelt before.
An instance in illustration is that of a lady, already
mentioned as endeavoring to suppress the uprisings of the
new life within, by seeking to find out inconsistencies in
the Bible. When afflicted by the death of a child, her
heart rose in opposition to God's dealing in the event.
She declared it was unjust. He had no right to deprive
her of her child.  She could not and would not endure it.




50                MINGLED RESULTS.
But her opposition, too keen to be continued long, was
soon broken, and melted into the sweetness of complete
submission, which resulted in a public profession of religion,
her original experience being referred to a period seven
years prior to these events.
It may be asked how such a manifestation differs from
that of an unconverted person under like circumstances.
A parallel instance of an unconverted mother afflicted by
the death of an only child, will illustrate. Instead of that
distinct, keen perception of the hand of God dealing with
her in the event, and that sharp scrutiny of his justice,
which indicated a more than natural sense of the divine
sovereignty over the guilty creature, this unregenerate
mother turned herself about in a natural mannel', to see
by what means she might, ere long, be prepared to meet the
child. Her first concern pertained to her relation to the
child, and not to God; while, in the other case, it was
the opposite. In the one instance, the end aimed at was
a matter of selfishness; in the other, it was one of right
and wrong between God and the creature.  The one case
indicated spiritual ignorance and indifference to the divine
purpose; the other, great light and keen sensitiveness.
The result, in the former instance, was submission and
peace with God; in the latter, a fruitless issue of the
blind and selfish effort to be prepared to meet the child.
Frequently these opposite results, assuming, fiom the
same cause, at one time the form of opposition to God,
and at another that of earnest seeking of him, are cornmingled together. Conscious unrest impels, now to one
course, and now to the other.  The strong man armed,
and the stronger than he, are both striving to sit upon the
throne. There is warfare, but no victory.  The graces of
the gospel and their opposites - loving and hating, seek



PAINFUL EXAMPLE.                 51
ing and rejecting, believing and denying, praying and
opposing - are constantly arrayed against each other.
The individual has in himself all the forces and unhappy
consequences of a most orderless and unsuccessful warfare,
which makes him, to Christian observers, a puzzle, a source
of inexplicable perplexity and anxiety.
In this peculiar frame there is less despair of an adjustment of the moral forces of the soul, than where they are
all combined in a false direction. In such a case, the individual employs in vain all his powers to realize his ideal
of what it is to be a Christian.  His sky is covered from
day to day with unbroken cloud and gloom. But in these
examples, black clouds and gleams of sunshine, wind and
rain, are mingled together in utmost confusion. But the
result is a speedy clearing up of the moral heavens into a
cloudless and sunny firmament.
We record here, in illustration, the instance of a lady,
at the age of twenty, who had been in the unrecognized
state for seven years, but had now come into that particular phase of it just described. Possessing naturally marked
peculiarities of mind, and being in a peculiar religious
condition, her manifestations of feeling were of the most
complicated nature. She gave expression at one moment
to feelings, with reference to spiritual things, most revolting and absurd, and at another evinced an uncommon
apprehension and tenderness. Her mind was filled with
unbelief, objections, and obstacles, which were made to
appear the more hideous, because illuminated with occasional gleams of spiritual light.  It seemed as if Satan
himself were putting forth his last effort to retain dominion of the soul, against the strivings of the Spirit of God.
Though she gave expression to feelings such as to dissipate all hope, yet the traces of spiritual light and suscep



52                "C SECOND CONVERSION."
tibility which were mingled with them, produced the
conviction that such a state of commotion must soon find
a happy termination.  So it was.  As the contrary forces
of tide and tempest agitate the ocean, and produce its purification and tranquillity, so the conflicting and raging elements of her soul soon wrought out the purity and peace
of forgiveness and reconciliation with God.
A state of unrecognized regeneration is not a normal
and healthy regenerate condition.  Its results are, in general, of an unhappy nature, its influence being felt in
various ways throughout the subsequent Christian life. In
many instances, however, it is overruled for good, being
used as discipline for securing the person's advancement
in holiness, and his qualification for eminent Christian
service.  It has been remarked that transition from this to
a recognized state of regeneration is commonly regarded
as original conversion.   This transition  is not always
effected at once. Sometimes a partial relief occurs, sufficient to enable the person to profess religion, and perform
Christian duties, while yet his enjoyment is impaired, in
consequence of the unhealthiness of the previous state.
This sometimes continues through life, and sometimes is
followed by another experience, which has been called a
"Second Conversion," or the attainment of a "Higher
Christian Life."'
1 A volume recently issued, entitled the " Higher Christian Life," is devoted to a discussion of this experience. While the volume contains much
that is stimulating, and otherwise useful to the Christian, it appears to
view the subject of which it treats from a false position. What the author
calls " second conversion "- not meaning by it a second regeneration - is
treated as if it were a legitimate experience superinduced upon a healthy
regenerate state, constituting a higher Christian life, attainable, either gradually or suddenly, by all. The representation is, that one element of salvation is experienced in original conversion, and another equally important




" SECOND CONVERSION " EXPLAINED.               53
The proper view of this experience is, not that it is
legitimate and necessary, nor perhaps that it deserves, in
all respects, to be called a higher Christian life, but that it
is compensatory, rendered necessary by a previous unhealthy or imperfect experience, and hence constitutes a
higher attainment when compared with the previous condition, but not necessarily so when compared with a uniformly developed Christian character. The sudden development of a particular feature before suppressed, may give
to it unusual prominence, while the character, as a whole,
may not be unusually developed.
In regeneration, the person becomes a new creature in
Christ, though upon an infantile scale. He has the beginning  of a well-proportioned  Christian  character.   The
germ  of all the graces is there, -the germ  of trust in
Christ for sanctification, as well as trust for justification.
It is impossible that one should be produced without the
other. A consciousness of either may be wanting, and
hence its growth, through lack of cultivation, be suppressed, and the new creature become disproportioned.
Trust in Christ for sanctification, may be more liable to
this than trust for pardon.  Circumstances may conspire
to suppress this feature, while the others are developed.
Subsequently, influences may combine to cause this previin second conversion. In the first, the sinner trusts in Christ for justification, in the second for sanctification.
That such examples of Christian experience occur, is not questioned.
The objection to the view taken of them by the author cited, is, that it presents the Christian character out of its due proportions, by giving to this
feature of experience too prominent importance, and thus depreciating the
original and only conversion. It is objected, also, that it represents the
original work of the Spirit in conversion as incomplete, and the introduction of an entirely new element subsequently as essential.
5*




54       C" SECOND CONVERSION " EXPLAINED.
ously suppressed grace to rect from its confinement, and
come forth into unusual prominence.
In unrecognized regeneration, the whole character is
suppressed. In the case of unacknowledged regeneration,
of long continuance, deliverance is liable to be delayed
perhaps during life, and the injury never compensated in
this world.  In less confirmed stages, and in other aspects
of the unrecognized state, reaction into a happy condition
more frequently occurs.  In such cases it is easy to conceive that the subsequent growth may become more vigorous, in consequence of the previous depression. Consciousness of trust in Christ for justification being more easily
attained than that of trust for sanctification, this feature is
likely to be recovered first from its oppressed condition;
or the recovery of the two may be simultaneous.  The
restoration of the former is commonly regarded as original
conversion, and the restoration of the latter, " second
conversion," while regeneration is prior to them both. In
such cases, the result of this unusual spiritual discipline
may be an uncommon Christian attainment, especially in
the direction of trust in Christ.
One cause of this, in unrecognized regeneration, is the
fact that the first experience being unmarked by any
recognized crisis, the person is obliged to base the evidence of his conversion preeminently upon faith, and not
upon sight. Sipce he cannot fall back upon a marked
initial experience to sustain his hope when weak, he is
compelled to derive his evidence, to a greater degree than
usual, firom the constant presence of Christ, as would be
better for those also who have been favored with a marked
original conversion. There is, however, no uniformity in
these  exercises.  All experiences are subject to great
variation.




" SECOND  CONVERSION."                     55
Facts show that unrecognized regeneration often results
in the happy experience which is sometimes called " second
conversion." A case in point is that of a gentleman who,
having experienced religion at the age of eight, without
recognizing the fact, spent a series of years in trying to
settle the question whether he had ever been born again.
Not being able to determine it by reference to the past,
nor by obtaining a new and diverse experience, he was led
by the Holy Spirit to resolve to leave that question evermore with God, and rely for his evidence upon a life of
daily humiliation and penitence, trust in the atonement of
Christ, and devotion to his cause. And the result is, entire
fieedom  from  doubt, and such a uniform  and heavenly
peace of mind, in trusting in the mercy of God through
Jesus Christ, as is rarely attained.'
1 The examples cited in the volume mentioned above, of persons who
have experienced " second conversion," appear to be, originally, cases of
unrecognized regeneration. Jonathan Edwards was, doubtless, converted
in his boyhood, at a time of revival in his father's congregation, though
he did not indulge hope for several years afterwards, and only as he
attained to new experience. The religious history of Martin Luther contains evidence that the divine life was begun in his soul at the age of eighteen, though he did not recognize it until, in subsequent years, he had
attained to a new and more marked experience. The exercises attendant
upon his narrow escape from death by the thunderbolt, do not bear the
marks of original conversion, but rather of the first stage of his transition
from an unrecognized to a recognized and healthy regenerate state. At
this time he obtains a consciousness of trust in Christ for justification,
and at a subsequent period, for sanctification. The author of the " Higher
Christian Life" regards the occasion of the thunderbolt as the time of his
original conversion, and the latter occasion as his " second conversion; "
whereas, his real conversion had, doubtless, taken place prior to the first
event. The error, which is a common one, consists in regarding his coming to a full consciousness of his regenerate state, as the point of conversion.  Edward Payson is mentioned as having experienced "second
conversion," just before the close of life. His was originally a case of
unrecognized regeneration, which may have been instrumental, in part,




56            UNRECOGNIZED REGENERATION.
Andrew Fuller seems to have afforded an example of
unacknowledged regeneration, — having had intimations
of his conversion, but rejecting them, and refusing to acknowledge himself as having been born again, until he had
attained to a high degree of sanctification, through the
instrumentality of a subsequent marked experience. By a
similar discipline, God seems to have qualified John Owen,
Thomas Halyburton, and numerous others, for the eminent service to which they were called. In harmony with
these examples of "second conversion," so called, those
which have come under our observation, are uniformly
instances of originally unrecognized regeneration.
The view to be taken, therefore, of unrecognized regeneration, in its connection with this happy experience, is,
that while it is not a conditionto be desired, yet, like
affliction, it is sometimes overruled, and perhaps appointed
of God, for a special end.  What is unfortunately called
" second conversion," also, is not a legitimate or possible
experience in a healthy regenerate state, but is compensatory in its nature, or a resultant from a previously suppressed condition, and is commonly, if not always, connected with unrecognized regeneration, -since the causes
which suppress one grace are likely to suppress another.
A legitimate and healthy experience, doubtless, consists of
a uniform development of all the Christian graces, in the
proportions in which they are originally produced by the
Spirit in regeneration.
of the gloom which pervaded his Christian life, while it did not prevent
his usefulness, but was perhaps overruled, and even designed, for its promotion. God may have seen that this discipline was necessary to his
eminent service, and hence allowed him to attain to a cheerful view of
himself just at the close of life, when his labors were done. Similar
remarks are applicable, also, to Baxter, James Brainerd Taylor, and Adelaide Newton.




POSSIBLE.                    57
This question must now be considered: What evidence
is there that this class of persons are in a regenerate
state? It is to be remembered that they are not supposed
to be in a healthy regenerate state, but in one which is
oppressed for the want of nutriment and culture.  Hence
the evidences cannot be so full and clear as where there is
a healthy and growing Christian life.  The condition is
exceptional, and not one which God designs man should
ever occupy, except as he ordains all things that are.
First, we remark, that an unrecognized regenerate state
is a possibility, involving no absurdity, while abundant
causes exist for producing it. And, moreover, we should
expect just such phenomena to be attendant upon it as are
exhibited.
Secondly: These persons are thoroughly enlightened
as to their sinfiulness, their helplessness, and their need
of salvation by Christ. They have a perception of spiritual things, which harmonizes with that of all Christians.
This is one of the signs of a renewed condition. "The
natural man receiveth not the things of the Spirit,.
neither can he know them, because they are spiritually
discerned." These, then, are not natural men.
They are not only enlightened, but, for the most part,
are humbled and penitent. They possess a tenderness of
spirit, and sensitiveness to religious things, not common
to the unrenewed heart. Nothing is more evident than
that their natural pride has been bowed, though at times,
as with every Christian, it riSacts and rises again. It is no
more true that they are sinful, and neglectful of duty, and
sometimes disobedient, than that they are penitent on account of it. This is the universal testimony of those who
have for any length of time been subject to this condition, even such as have been at times rebellious. The




58             PROOF OF ITS POSSIBILITY.
pangs of guilt and sorrow have followed hard upon the
footsteps of disobedience.  Their natural hardness and
stupidity are removed.  The fallow ground of their hearts
is broken up from its lowest depths.  This is their permanent condition, and one which cannot be predicated of unregenerate men. The minds of these never settle down
into natural stupidity and indifference.  The uniform testimony of the unrecognized is that they are susceptible
of religious impressions at all times; are always stirred by
Christian exhortation and appeals, and by the preaching
of the gospel; and are repeatedly anxious in seasons of
revival, which, for a series of years, is not the case with
unregenerate men. If awakening does not soften the soil
of the heart, it hardens it.
Thirdly: Their lives, in most cases, correspond with the
supposition that they are renewed persons. In a very large
proportion of examples they possess as much of the spirit
of the gospel as most professing Christians. Where phenomena of a different kind exist, they may be as well accounted for as can many unfavorable appearances in the
lives of acknowledged Christians.
Fourthly: They create the same peculiar response in
the hearts of others that is awakened by the Christian
state, accredited as such upon common grounds. This response is elicited, though the judgment in regard to them
is confused by other causes.
Again: When such persons are brought into a healthful
Christian state, the process does not in all respects bear
the marks of original conversion. It is commonly mistaken for it, but is essentially unlike it. It is better understood upon the supposition of a previous unrecognized
regeneration.  In some cases, the process involves no
marked change; in others, the exercises are not so deep




FURTHER PROOF.                  59
and strong as would otherwise be expected; in others
they are strangely violent, and of unexpectedly brief duration. There is no growing conviction of sin. There are
no new convictions in kind. Relief is obtained differently.
It comes rather in the form of renewed consecration to
God, than of original brokenness of heart, submission, and
acceptance of Christ.  There is more of the creature's
action, and less of the display of God's sovereignty. In
the one case, the individual deliberately and earnestly
resolves to come to Christ, to trust him and serve him;
in the other, he is brought to Christ in a way that he
knows not. When the subject of unrecognized regeneration is brought out of that condition, he manifests, also,
greater maturity, more spiritual knowledge and strength,
than would be expected in case it were his real conversion.
In many instances, also, persons of this class have more
striking evidences of their conversion than do the newlyconverted, which serves to free them permanently from the
doubts to which others, especially young Christians, are
commonly subject. The previous state of unrecognized regeneration is compensated by unusual confidence. In short,
it is according to the uniform confession of such persons,
when they have examined their exercises, that at that time
they had no vital change in their views or feelings. It
is a change only in degree. Such persons also, in after-life,
most commonly are in doubt about this as being their conversion. They think it possible they might have been converted before, yet conclude to disown it. Besides, at some
period in their former lives, exercises having an appearance of true conversion are, for the most part, if not always, discoverable.
Finally: This is confessedly a peculiar religious condition,
and one which, it is believed, can be accounted for only




60                   CONCLUSION.
upon the hypothesis here submitted. It differs from that
of unrenewed men in general, and from what the Scriptures call an enlightened, but reprobate state, to which
some of its features have a seeming correspondence. It
is evident that these persons are not among the reprobate,
because they possess tenderness of heart, humility and
penitence, and are also frequently, and doubtless always,
eventually, brought into a healthful Christian state. And
moreover, it is believed that this hypothesis will not only
explain all the peculiarities in the case, but also furnish
a key to the legitimate phenomena of regeneration, which
is greatly to be desired as the means of reducing to unity
and harmony the diversity of sentiment which exists in
regard to the proper features of conversion, and the means
to be employed for securing it.




CHAPTER IV.
REMEDY OF UNRECOGNIZED REGENERATION.
IN considering the remedy to be applied. to this unhealthy religious condition, we shall inquire as to the
means of preventing it, and then as to the means of
its removal. So far as means for preventing it exist, we
remark that they lie chiefly in the hands of the religious
guardians and teachers of the young. The state of unrecognized regeneration ordinarily originates in the conversion of children, and commonly in times of revival.
It is the tendency of the multiplied facilities for the religious instruction of the young, to increase both the number and the earliness of early conversions. The result is,
that, of all the real conversions which occur, a larger proportion take place in youth and childhood, at the present
time, than ever before. It has been shown that children,
when truly converted, are less likely to make it known
than adults; and that their conversion, for a variety of
reasons, is more liable to be overlooked by others.
The causes of unrecognized regeneration among children, are found in the characteristics of childhood, and
in the nature of true conversion, and will always exist.
No improvement of their religious education will prevent
it. The prevention is to consist chiefly in the application
of instruction and encouragement at the time of conversion. Nor can these be applied subsequently with the
same effect. If they are withheld just when most needed,
6




62        THE UNRECOGNIZED, HOW KNOWN.
their loss can never be repaired. We do not mean that
young persons, when first converted, need to be informed
that they are Christians. This would be inappropriate,
and worse than useless. They require to be nurtured in
accordance with the fact that they are infants in the kingdom of grace. This necessitates the cultivation of a careful discernment of an initial experience, as it exists in children and youth, combined with a closer watchfulness over
the feelings of the young at the time of their interest in
religious things. So safe a judgment cannot subsequently
be formed as to whether a change has taken place.
The remeldy of unrecognized regeneration pertains to
the treatment appropriate to those who are still in this
condition. But the question will first arise, how these
persons may be known. To this it is answered, that they
may be known by their peculiar language. All Christians
speak a peculiar language, but these a peculiar dialect of
it. They may be as readily distinguished, both from unconverted men and from professing Christians, by their
language, as Christians are from unconverted men. The
chief peculiarity which modifies their expressions is their
belief that they are not converted. This is common to
all persons of this class. If they are interrogated, or if
it is intimated that they may have been converted, their
belief assumes the form of a positive denial, made in a
tone of peculiar sensitiveness. They have deep feeling
about it. When asked if they do not desire to be Christians, they answer that they do not know as they have
any special desire; or, they do not think they have much
desire; or, they have not such as they ought to have.
They freely acknowledge that they ought to be Christians, but do not think they ever shall be. They do not
think religion is for them. If interrogated about former




DIFFER FROM THE UNCONVERTED.           63
exercises, they disclaim having had any, or such as were
of any account. They had convictions when quite young,
and were for a while interested; but their convictions
soon wore off, and their interest died away.
These expressions differ from the language of unconverted men.  They acknowledge that they are not Christians, but do not assert it with so much positiveness and
depth of feeling. They think they do desire to be Christians very much, and at some time they shall be. They
have always intended it, and have thought a great deal
about it, but have neglected it. When they have a more
convenient season, they mean to attend to it, and become
true Christians.
The reason which persons in the unrecognized state
uniformly give for not believing they are Christians, is,
that they do not live like Christians. If the suggestion
is made that they may have been converted in early life,
they declare positively that it is not possible they should
have been converted and have lived as they have done.
The idea is revolting to their spiritual sense. This feeling
these persons retain after being brought out into a recognized state. They have been so long accustomed to look
upon their previous life as unregenerate, that it is almost
impossible for them to change their views.
These remarks will suffice to assist somewhat in identifying this class of persons. A safe judgment, however,
can be formed only by a minute acquaintance with their
entire religious history. Personal experience and observation, moreover, are requisite to furnish facility in detecting
this peculiar religious condition. The subject will be prevented also from awakening false hopes in the unconverted. If a person, not having hitherto indulged hope,
is inclined to think that possibly he may be in the unrec



64              APPROPRIATE TREATMENT.
ognized state, this will be proof that he is not so; since
those who are in this condition uniformly disown it. Nor
is the case at all applicable to those who have once indulged hope, but lost it.
Many individuals of this description are brought into a
state of spiritual healthiness, in times of revival, under the
same treatment that is applied to unconverted persons,
this being well suited to certain aspects of this condition.
Others pass through repeated revivals without any happy
result beyond a new awakening, because of their need of
treatment specially suited to their peculiar state.  Not
unfrequently, also, God uses affliction to accomplish this
result; but this often loses its appropriate effect, for the
want of being accompanied by a special application.
Proper treatment will vary according to the state in
which an individual may be found. Il many instances
of simply unidentified regeneration, the person is, to all
intents and purposes, a Christian, except that he does not
so regard it, and of course does not profess it. What he
needs, therefore, is to be led to look upon himself as being
in a regenerate state, and act accordingly. This is usually
best accomplished by instructing him as to the nature of
his religious exercises, showing that they are of a spiritual
character, that his peculiar feelings are the feelings of all
true Christians. He has not been accustomed so to regard
them, and will be surprised, on a comparison of his feelings with those of acknowledged Christians, to discover
their similarity. This will give him a new view of himself; and he will gradually come to cherish hope, and be
ready to perform any known duty. Any means by which
such persons can be persuaded to take upon them  the
duties of a Christian, will be of service. Sometimes it is
necessary for them to begin to act like Christians, to pro



NEW EXPERIENCE.                 65
duce a feeling that they are such. The action begets evidence, and then the evidence and the action strengthen
each other. They may therefore be urged to make a public profession of religion without delay, since the longer
it is deferred the more reluctant they will be to perform
the duty. To exhort and pray with and for such persons
as if they were unconverted, serves only to promote the
feeling that they are not converted, which stands directly
in their way.
In other instances of merely unidentified regeneration,
there seems to be needed, and often occurs, a renewed conviction of sin, humbling of pride and submission to Christ,
the exercises being frequently even more deep and strong,
though of shorter duration, than in the first experience.
This occurs where there has been long neglect of personal
religious duties, such as secret prayer and attendance upon
the means of grace; also where there has been departure
from a proper mode of life, apparent opposition to religion,
and a resort to irreligious society or immoral practices.
Hence appropriate treatment in these cases will be mostly
similar to that which is adapted to unconverted persons. It
differs from the last described, in that no intimation should
be given to the individual that he may previously have
been converted. IHe should be led to see his sin, espeially what light he has rejected and privilege abused,
which will be the prominent features of his convictions.
One important element should be introduced into the
treatment of a person in this condition, which is not appropriate to an unconverted state. He should be urged
to a committal of himself to one final struggle for his
salvation, which, if it do not succeed, he will expect to
be his last. He should be led, if possible, to resolve to
commence an effort which must continue till he finds or
6*




66              URGED TO COMMITTAL.
is lost. He should be persuaded now, once and forever, to
cast his soul upon the mercy of God, through Jesus Christ.
He will be reluctant to make the committal, and will, perhaps, repeatedly decline; but the point must not be yielded.
If it be gained, there is ground of confidence in a speedy
and happy result. There is special reason to believe that
the Spirit will use the means, because God already has the
soul in charge. A work has been begun which must be
completed. This will be felt by one who labors with such
an individual, as it is never felt with regard to an unconverted person not specially under the Spirit's influence.
This is presented rather as an illustration, than as a rule
to be followed. It cannot be determined beforehand, in
any given case, precisely what treatment would be appropriate. Treatment appropriate to one case would not be
to another, and what might be successfully employed by
one person could not by another. We have presented the
illustration, because such treatment has in many instances
been attended with happy results.
One thing in connection with this subject must be mentioned in passing. It is, that many of the representatives
of this class of persons are in a condition which encourages
personal labor with them at any time. Some need to be
brought under the influence of powerful religious awakening. But many are at all times in a position well suited to
constitute the starting-point of a work of grace among a
people. They have constantly within them the germs of a
revival. If these are developed, and the individual brought
into a recognition of his regenerate state, it has the effect
upon others of a real conversion. Special labor with unconverted men under ordinary circumstances, does not necessarily give promise of success. We may secure from them
pledges and promises, but shall not have such a guarantee




UNACKNOWLEDGED, HOW TREATED.           67
of their fulfilment as exists in connection with the persons
under consideration.
It remains only to speak of the treatment appropriate
to those who are in an extreme state of unacknowledged
regeneration. And here we confess our ignorance of the
means best adapted to their relief. They seem to baffle
all efforts put forth in their behalf. No revival is suited
to their case; for they are already deeply, and even morbidly, awakened to a sense of their lost condition and need
of Christ. New awakening only confirms their unhappy
condition.  All prayer, instruction, encouragement, and
labor, they turn to their disadvantage. Their morbid state
converts everything it feeds upon into nutrition for its own
unhealthiness. If they are regenerate persons, they will
be saved at the last; but whether they shall ever be
brought into a healthful Christian state in this world, and
by what specific means, we have yet to learn. We know
not but they may die as they are, and, like the righteous
in the twenty-fifth chapter of Matthew, be welcomed into
the kingdom prepared for them from the foundation of the
world, while denying their preparation to be the recipients
of such a heavenly boon at the hands of a gracious Saviour. We leave them at the disposal of a Being whose
judgments are unsearchable, and his ways past finding out.








PART  II.
UNRECOGNIZABLE REGENERATION;
OR,
HOPE WITHOUT FAITH.








UNRECOGNIZABLE REGENERATION.
CHAPTER I.
ASPECTS OF UNRECOGNIZABLE REGENERATION.
IT has been already stated that there are many professing Christians who do not know when they were converted. It is added now, that there are also others who
do not know they never were converted. The former
were said to be in a state of unrecognized regeneration.
These are the subjects of what we shall call unrecognizable regeneration, it being the opposite of the former, - the
one being true regeneration taken for false; the other,
false taken for true. We shall use the term unrecognizable as conveying this idea, denoting a merely assumed
regeneration supposed to be recognized as genuine. This
is an unrecognizable regeneration.
The persons who compose this class must be distinctly
borne in mind.  We do not mean all who believe they
are Christians, and are not; but only those who, without
sufficient cause, suppose themselves to be such upon an
evangelical basis. They are not intentional deceivers, but
self-deceived. They are naturally honest, but spiritually
hypocritical.' They think they are Christians, not know1 For the distinction between natural and spiritual honesty, see Third
Part, page 198.




72             REALITY OF THIS STATE.
ing that their piety is feigned. Nor do they think so unwittingly, merely cherishing a vague fancy or idle whim,
that they are converted. A religious change is experienced, closely resembling the new birth in form, but in
spirit essentially diverse.
That a class of persons who are self-deceived exists, is
commonly admitted as probable. Our Saviour declares
that many will say in that day, "Lord! Lord! " to whom
he will say, "I never knew you."  The most important inquiry is, Who are they that compose this class? Can they
be known? and can anything be done for their relief, or
to prevent the self-deception of others? To meet these
inquiries is, in the main, the present design. We shall
seek to accomplish it by considering the aspects, the
causes, the results, and the remedy of a state of unrecognizable regeneration.
We shall describe some of the features of unrecognizable regeneration by contrasting it with the unrecognized,
to which, in each of its aspects, it stands opposed.
The self-deceived professor of religion, in contrast with
the subject of unconscious regeneration, represents himself as possessing a highly positive consciousness of being
under the Spirit's influence. Instead of being unconscious, he is more than conscious. He brings spiritual things
almost into the region of the sensible. His mind localizes
them. It assigns to them exact limits and definite forms.
The change he has experienced does not seem so subtle
and refined that it is almost impossible for him to realize
it, but distinct and marked. It is manifest to him that he
is very different in all respects.  His experience is not
vital, pertaining to the temper of the heart, but one of
form. It is a change of attitude in the religious affections,
and not of quality.  This involves motion, and hence




DIFFERS FROM UNCONSCIOUS.               73
an approach to what is physical and sensible, — it being
characteristic of the natural man, as did Nicodemus, to
take carnal views of spiritual things. Not having been
taught by the Holy Spirit the peculiar dialect of the
Christian, the language which the individual uses to describe his change is common and unspiritual. He expresses
himself in such language as, having "found a hope," or as
having just "started" or "set out" to be a Christian.' A
hope, instead of being a mysterious life in the soul, he conceives of as somnethingc which he has discovered and taken
into his possession. hIis beginning to be a Christian is a
"starting" or "setting out" to go somewhere.  Or if he
uses terms which Christians employ in relating their exercises, he impregnates them with the same common, natural
spirit. This is because the natural man comprehendeth
not the things of the Spirit. And he cannot express
what he does not comprehend.
In other instances, the exercises of the false professor
are purely intellectual.  His experience is in the head, and
not in the heart; in his views, rather than affections. It
does not reside in the consciousness, but in the understanding. It is on this account that such persons, in relating
their experience, are often spoken of as being very clear,
seeming fully to comprehend the work wrought in them,
as they can any matter of intelligence or process of reasoning, -intellectual operations being more easily comprehended than heart-changes. The mysteries of godliness
not having been brought before their minds, they relate
what they suppose to be God's dealings with them by his
Spirit, in an easy, familiar, business-like manner. They
1 These and like expressions are unspiritual language, and constitute, at
least, an unfavorable symptom, inasmuch as they denote an erroneous,
natural conception of spiritual things.
7




74            DIFFERS FROM UNOBSERVED.
can distinctly mark the bounds and progress of his mysterious operations within them, from the beginning to the
end. Sometimes, however, such persons do remark that
they cannot describe their feelings, the reason evidently
being that they have none to describe, -difficulty of utterance arising not fiom mysteriousness, but destitution of
inward experience.
The subject of unrecognizable regeneration seems to
himself to have strong faith - so strong that it is almost
turned to sight. It appears in this respect remarkable, and
quite in advance of the faith of most true Christians.  He
thinks he is sensible, also, that his prayers are heard and
answered - thinks he has the precise things asked for, and
in the manner marked out. He asks and receives favors
from God as he would from any earthly friend, comprehending the process with the same ease.
The false professor speaks as if he had a fll consciousness of the forgiveness of his sins.  It is quite clear to
him that they are all forgiven. He thinks he has a perfect consciousness of loving Christ, and of being loved by
him.  He is as sensible that he loves Christ, and that
Christ loves him, as he is that he loves his earthly friends,
and is loved by them. IHis love for Christ, and his conception of Christ's love for him, are of a temporal and carnal
nature. There is nothing incomprehensible or mysterious
in them. His religious sense easily and perfectly embraces
both. Indeed, it embraces his whole duty to Godl and all
God's dealings with him.
In unrecognizable regeneration we ha ve the opposite of
that which is'anobserved. In this false work the individual very clistinctly observes the process which he is undergoing. He looks at it, and reflects upon it, as leisurely and
unconcernedly as if another, and not himself, were the sub



EXAMPLES.                       75
ject of it. I-e inspects his anxieties and fears, his sense of
sin and of God's displeasure, his repentance, and faith,
and joy, and love, as coolly as if they were events of outward occurrence with which he had no vital connection.
]He notes the process of being slain and made alive in Jesus Christ, as he would that of having an outer garment
adjusted to his person, his inner life being scarcely more
affected by the one than the other.  IIe is more interested
in his experience as a matter of personal history, than of
right and wrong between himself and God. He conceives
of it more as a desirable era in his career, than as an adjustment of a serious difference between himself and his
IMaker, and hence is more careful to mark it.
The subject of spurious conversion thinks he can almost
)elrceive his exercises with the natural eye. The presence
of Christ is conceived of as that of his almost visible
appearance in human form, near the person or by his side.
Ile speaks of the spiritual light that breaks in upon the
soul, as if it were a physical illumination.l A young person, in relating her experience, declared that her room, at
night, was actually lighted up, so that objects became visible.  She united with the church, but in a twelvemonth
was excluded- her light halving gone out.
In other instances, the person has visions of spiritual
things.  Instead of walking by faith, he walks by sight.
I-le has visions of Christ and heaven; and because of
these, he believes he is a Christian.  A lady, desiring to
make a profession of religion, stated that she seemed'to
herself to be knocking earnestly at the gate of the heav1 We do not mean here that loveliness and beauty which sometimes
come over nature when the sinner is forgiven, but something conceived of
as a physical illumination, though, of course, understood not actually to
be such.




76                        EXAMPLES.
enly city.  She saw the gate presently thrown wide open;
saw the golden streets, and the Saviour himself extending
his arms, and inviting  her to conme in, a welcome guest.
The narration affected her to tears; but in half a year her
vision vanished, and all appearance of piety with it.
A  young man, upon a sick-bed, supposing his end was
near, professed to have met with a change.  He conceived
of himself as sailing off fiom  the shore in a boat, which
was fastened to the land by several cords, representing the
ties that bound him  to earth.   lie imnagined himself as
letting go of these, one after another, until he saw the last
cut asunder, when  his transport became  intense.   His
unexpected. recovery, however, soon dissipated whatever
evidence he gave that he was prepared to die.  In other
instances, the individual observes the work of grace by the
hearing of the ear.  Passages of Scripture are distinctly
uttered to him.  Something seemed to say, "Thy sins be
forgiven thee;" or he heard some other consoling Scripture.1
1 These manifestations are to be understood as occurring in the crisis of
the work, and as constituting to the person's mind the leading points of
his evidence. In most instances, if the individuals are interrogated as to
whether they rest upon these things as evidence, they answer in the negative, and perhaps honestly, though, after all, they are the primal source
of their hope. They occur simultaneously with the removal of the burden, and commonly constitute its instrumental causes, which indicates
that the work is not of the Spirit.
The reader will understand that this is the portraiture of a false conversion, so far as it forms a contrast with unrecognized regeneration, — the
main idea beipg that the spirit of the one is too much suppressed to be
healthy, while that of the other is too prominent to be true.
The question may arise whether some of these manifestations may not
be found in a real conversion. We answer, that if any particular passage
is interpreted according to the spirit of the whole description, it will be
found to be inconsistent with that supposition. These are the manifestations which false conversion commonly assumes.




DIFFERS FROM UNREMEMBERED.              7 "'Sometimes the person who is in a state of unrecognizable regeneration, does not rely so much upon having definitely observed the original change. He hastens over his
first experience, puts off examination of it, and dwells
1upon present intentions and plans for holy living in the
future. Though he cannot point to any definite period
when the chancge occurred, yet he thinks he distinctly observes in himself Christian feelings, evidences, and fruits.
The various phases of this aspect of the subject can
be made familiar to the mind only by practical observation. The tones and inflections of the voice, to be understood, must fall upon the ear.
Persons who are deceived by a spurious conversion, often
have a very distinct recollection of their experience. Exercises of which they are so sensible, and which they so
definitely observe and comprehend, are not likely to be
forgotten. Not being so profound, refined, or mysterious,
as to baffle the understanding, they are conveniently retained in the memory.  In unrecognized regeneration, the
event is sometimes forgotten, because less importance is
attached to it than it deserves; while here, for the opposite reason, it is very carefully remembered. Occasionally
persons of this class seem to have laid up their religious
experience in the memory with great care, for the purpose
of thinking it over at their leisure, which they do with
evident complacence and satisfaction.  Their first exercises are the ground of their hope, and as such they are
careful to preserve their recollection. They are so plain
and easy to be understood, too, that they love to run
them over.  They say they remember precisely how God
broulhlt them  aloing, as if they understood it well. It is
flatterling to their self-complacence and vanity to think
that God should take special notice of them, and that they
7*




78        CONFIDENCE OF THE SELF-DECEIVED.
should have so clear an experience, and be able to understand so perfectly the Spirit's operations with them, while
others often are so much in the dark.  He-nce they are
careful to preserve these grateful recollections. They remember their experience better than they remember Christ.
The self-deceived professor also believes he distinctly
identifies his experience as being a gracious work. It precisely meets his ideas of what a religious experience should
be.  This is, in part, because he is anxious to regard his
conversion as genuine.  He desires the comnfort and ease
of feeling that his case is all right with God, and will give
him no more concern. This feeling overrules his honesty
of heart.  His self-righteousness predisposes him also to
think more highly of his exercises than he ought. He
conceives it altogether probable, beforehand, that they are
sound and good. He has no suspicion that his heart is so
vile as to deceive him. Besides, his experience is his own
production, and would, of course, be according to his ideas
of a proper one.  Nor has he, on account of his spiritual
blindness, any view of a genuine one, with which to compare it. He compares his own production with his own
standard, and must of necessity suppose he identifies it.
Hence his experience is of a model character. Its featfires
are all good, and none are wanting. The spiritual firame
is complete.  He has kept all the Saviour's commandments, and asks, "What lack I yet?"  The firame is also
clothed with beautiful graces.  The new man is well to
look upon. He takes particular satisfimction in gazing upon
his comely proportions; thinks he identifies the new creature as being a true, spiritual man, and he thanks God for
it; —thanks God that he is not as other men are, especially
that he is not like poor publicans.
The false professor believes he distinctly identifies the




THEIR FORWARDNESS.                   79
wvork of the 1Spirit in his conversion.  I-Te sees clearly that
God designed that certain events which occurred in his
history should be used by the Spirit to bring him to
Christ. The death of a friend, the loss of his property, or
some other affliction, mysterious to him  at the first, he
carne to see were just such as were needed by the Spirit
as the means for accomplishing his gracious work.  Or, he
recognizes very distinctly the design of God in appointing
some sermon, or meeting, or friend, to be the instrument
of his conversion. Sometimes a trifling incident occurs,
or a reflection spontaneously springs up in his mind, leading him  suddenly to change his course and become religious, in which he discovers a remarkable interposition
of the Holy Spirit.  He has great facility in discerning
the mysterious influences of the Spirit upon his heart; all
of which is a work of mere religious fancy, or a suggestion of Satan.
Unrecognizable forms also a marked contrast with tunacknowledged regeneration.  The false professor is not
reluctant to acknowledge himself a Christian.  He has no
inward struggle in regard to coming out from the world,
and publicly professing the name of Christ.  So far as
propriety and modesty will allow, he is forward to dlo it.
I-e is ready even to go beyond the word of the Lord, as
did Saul, when lie saved Agag and the best of the sheep
and oxen for sacrifice. It is a source of pleasure to him to
be called a Christian.  His self-rigohteousness leads him to
esteem it as a matter of right and just credit to himself.
If this is questioned, he argues his own cause. His language is, "Lord, when saw I thee an hungered, and did
not feed thee; or thirsty, and did not give thee drink?"
"Have I not prophesied in thy name, and in thy name
done many wonderful works?"  He is even particular in




80               TIlE FORWARDNESS OF
regard to being acknowledged as a Christian; is anxious
to be respected as such; thinks he is deserving of credit
on the account, and desires to have his proper rank accorded to him. I-le is sensitive to being slighted, and will
not bear rebuke.
Oftentimes the false professor breaks away from worldly
pleasures and associates, and represents it as a great sacrifice and a serious struggle; whereas it is merely a matter
of pride and honor, such as that which prompts a man of
wealth to wish it known that he is rich. I-Ie desires it to be
understood that he has made a great sacrifice and struggle,
in order to be esteemed a heroic Christian, and one of high
attainments, forgetting "that obedience is better than sacrifice," and that " the sacrifices of God are a broken spirit."
The relation which such persons give of their experience
is realy an account of w-hat gool itiings -they-have done,
and not what God has done for them. These manifestations, however, vary according to the disposition. If the
individual is naturally modest and sincere, he is still forward to profess himself a Christian; but his object is to
strengthen his hope as well as increase his security, — to
which, he feels, that claiming publicly to be a Christian,
and having his claim  admitted, will greatly contribute.
IIe declares himself to have been converted, and then
implicitly asks of others if they do not indulge the same
opinion; so that by the mouth of lmany witnesses it may
be established.
The false professor manifests this forwardness to profess
himself a Christian in various ways. He proclaims it in
his pretensions to strict honesty in his dealings with men;
in his benevolence and kindness to the poor; in abstaining
from all immoral practices and irreligious society; in his
advocacy of every system  of benevolence  and the cause




FALSE PROFESSORS.                  81
of religion. HIe is ready to take his position with respect
to these things at all times and in all places, - his supreme
motive being to make himself appear t-o be, and so increase the probability that he is, a Christian.  A proclamation is made of this in the matter and manner as well as
in the forwardness of his public prayers and exhortations.
This same forwardness to be acknowledged as a Christian appears in the view  he takes, and wishes to have
taken of his experience. li3e interprets all the symptomns
in his case favorably. By his practice, and his strong
desire to have them so understood, he has become really
well skilled in turning them all to good account. The tendency of all his feelings is in a plausible nmanner to make
good his case. Nor would he hesitate, as in the case of
the New Testament Pharisee, to disparage the experience
of other poor Christians to make his appear the more
excellent.  Though ignorant of it, this motive lies concealed behind all his utterances.  It prompts him  to
insist that he is very greatly changed; that he has been
very deeply convicted of sin; has great love for Christ,
and enjoys prayer very much at all times. If doubt is
expressed as to any feature of his experience, he has an
explanation for the seeming deficiency, which appears to
him satisfactory. He ascribes it to some unfavorable circl-umstance attending the relation of it. He thinks he was
not understood; believes if he were to relate his exercises
again he would make them clear. He manifests great fear
that it will not be understood so favorably as it ought to be.
The deceived professor may at times have internal fear
that all is not right, but he declines to acknowle(dge it.
I-e seeks to explain away, or suppress it; and probably,
for the most part, succeeds.  If he acknowledges his
doubts, he does it to confirm the apparent genuineness of




82          UNRECOGNIZABLE REGENERATION.
his experience, while he is sure to have them  very soon
removed.  His ordinary statement is, that he has no
doubts; he kzorws lie is a Clhristian.  The statement is
made rather to produce confidence than give expression
to it, as in the case of Micah, when he said, "Now know
I that the Lord will do me good, seeing I have a Levite
to my priest." His uniform attitude is that of self-defence.
He professes a desire to know his true condition, but is
unwilling ultimately to acknowledge it to be otherwise
than hopeful.
The same disposition to claim being a Christian is manifested in his self-examination, which he institutes rather
to prove than ascertain the honesty of his profession. He
conceives that the fact of his examining himself will be a
favorable symptom; and he designs that the result of it
shall be favorable also, since he so conducts it as to secure
that end.
We shall next exhibit some of the aspects of unrecognizable regeneration by comparing it with a recognized, or
true and healthy regeneration.  Of this it is the counterfeit. A spurious religious experience has all the apparent
features of the genuine. This is because all the individual's education, sympathies, and desires are in behalf of a
change in the proper form.  There is, ordinarily, a false
mental process, which runs parallel with that involved in
a genuine work. All the steps of the one are simulated
in the other.  There is a simulated conviction of sin, distress and burden of soul, prayer, faith, loss of burden,
view of Christ, peace, joy, love for Christ and for Christians, and Christian enjoyments. The individual thinks he
is thoroughly convicted; thinks his sins are all forgiven;
enjoys prayer very much, and, for the most part, at all




A COUNTERFEIT.                   83
times; loves Christ very much; his hope is strong and
confident; he has great faith; repents of all his sins; has
no doubts and fears, or seasons of darkness and gloom,
except such as all Christians have. There is also outward
reformation, corresponding in form to that which exists in
the true Christian. The world is given up; immoral practices are abandoned. There is zeal in religion, in causes
of benevolence, and activity in every good word and work.
All these features may not be simulated in every case,
as they are not found in every case of the genuine. As in
the genuine, there will be in a given number of examples
a varied combination of these features, so in the false,
there will be a combination correspondingly varied; and
in a parallel series all the features of the one are quite
sure to be exhausted in the other.
The degree of the strength, suddenness, and violence
of the exercises is also simulated, since this is dependent
more upon the natural temperament than upon the Spirit's
influence, -a gracious work being in perfect harmony with
the natural constitution, not alterinD the original mould in
which it is cast. As in true regeneration there is every
degree of these, so it is in the false. The work sometimes
appears to be sudden, deep, and violent; at other times,
gradual, less deep, and silent. Sometimes the change is
accompanied with great outward reformation, zeal, and
activity; and, again, it is externally quite unobservable,
and the individual is retiring and inactive.
The apparent permanence of the change is also well
simulated. As in case of a legitimate work of grace the
subsequent life appears sometimes to be steady, and uniformly devoted to the end, and sometimes changeable and
spasmodic, now ardent, and now stupid and cold; at one
time backsliding and lapsing into worldliness, at another




84           PERSEVERANCE COUNTERFEITED.
reviving and growing in grace; and as the individual
sometimes runs well for a time, and then apparently
meets with a disastrous fiall, so is it, in all these respects,
with a life which is subsequent to an experience that is
false. All these aspects of the truly Christian life have
their counterfeits in that which is spurious.
A much larger proportion of the life that is attendant
upon a genuine and healthy work of grace, is doubtless
outwardly commendable, than in the case of a work which
is merely assumed. But it cannot be denied that these
externally more excellent aspects of the Christian life have
their counterfeits, to some extent at least, as well as those
that are less so. The world is fiull of examples illustrating
the truth that self-righteousness may persevere in its outward forms, and its apparently good works, to the very
end of life; and the Scriptures teach that it will even
plead them at the bar of God.
We remark, finally, that unrecognizable regeneration is
a counterfeit well calculated to deceive.  No doubt, in
many instances it is undetected by all but the Searcher of
hearts.  Tie first relation of it generally passes current.
Better acquaintance with it produces a want of satisfaction and sympathy. This, as it continues, produces perplexity and anxiety. It is felt that there is much about it
that is good, but it never quite satisfies the Christian taste.
Under a more patient and discriminating study and examination, every feature of it comes to fail' of exciting synlpathy and satisfaction. Perplexity and anxiety aare changed
to sadness and pain. It proves itself to be a beautiful, wellconstructed, and well-furnished house, built upon the sand.
The last point in the aspects of unrecognizable regeneration is the comparison of it with an ordinary unregenerate
VI-~~H~Y  VU~YIIV-   V  ~ I-~ —-\-V —--— J —-Y~




NOMINAL REGENERATION.                85
state. Viewed thus, it is a merely nomiinal regeneration.
It presents the phenomenon of an unregenerate man
attempting to wear the name of regenerate. It is the
phenomenon also of one attempting to act according to
his name, and not his nature. The person has undergone
a religious change which has the appearance of regeneration, but he is still as truly unregenerate as if he had
experienced nothing.  I-e is therefore one who deals in
names, and not in realities. Hie is fiee in the use of religious langruage beceause he is ignorant of its meaning, like
a trader in books who talks fluently about their titles and
tables of contents, while he knows nothing of the topics
of which they treat. Hence, with the Pharisee, he makes
long prayers in public places.  He talks much upon religious subjects, and talks well; talks about religious experience, duties, and doctrines, in all their aspects; and the
impression is that it is mere talk. What he says may be
good, but there is a lack of something necessary to give it
relish to the Chlistian heart.  The preaching, prayers, and
exhortations of such persons, are as hollow and false as
their experience. They have the effect of mere sound.
The language and sentiment are good, but they fail to
affect the heart. The tones and inflections of the voice
seem destitute of that peculiar tenderness, humility, and
spiritual significance, which are the necessary offspring of
a broken heart and a renewed spirit.  The feeling of
Christians respecting such persons is, that, for some reason,
they do not enjoy their prayers and exhortations. They
seldom speak of it, supposing the feeling to be peculiar to
themselves, and the fault, perhaps, all their own; and yet
they are sincerely embarrassed and perplexed.
Such persons are frequently among those commonly
regarded as being very excellent Christians.  They,ire
8




86         IMPRESSIONS MADE ON OTHIERS.
prompt, active, and even forward in the performance of
all Christian duties. They are sober, honest, sincere; but
others have the feeling, that while their exhortations and
prayers seem to be good, yet they have no particular unction. They are of a dry, heartless, business-like nature.
They seem destitute of genuine meekness and reverence.
They do not pray, but talk their prayers to God as they
would to a man. They pray about everything in the surroundings of true piety, but never enter the Holy of
holies. Christians do not like to judge and call them selfrighteous, yet they cannot suppress the feeling that such
persons make a merit of performing duty. At all events,
they utter nothing, in prayer or exhortation, to which Christian hearts respond. They seem to have no apprehension
of spiritual things themselves, and hence they cannot talk
about them in a significant or satisfying manner.




CHAPTER II.
CAUSES OF UNRECOGNIZABLE REGENERATION.
SECTION I.
To some it seems quite incomprehensible that a person
should come to believe that he has passed from death unto
life, while having no just ground for such a belief. The
mass of Christians, though they often admit and speak of
the dangers of self-deception, yet seem practically to have
no apprehension of any individual examples of it. It is
conceived of rather as a theory than as a matter of fact.
If an individual, with apparent honesty, professes to have
become a Christian, others feel no disposition to question it,
or ask for further evidence. They see no reason why, if a
man has the appearance of honesty, his word should not be
credited in this matter as well as in any other. They cannot conceive how it is possible any one should firmly and
honestly believe that he has experienced true conviction
of sin, that his sins have been forgiven, that he loves the
Lord Jesus Christ, and has pleasure in his service, when
none of these things are so.
In treating of the causes of unrecognizable regeneration,
it will be remembered that the condition is one of self-deception; that is, of natural honesty but spiritual hypocrisy.
We are not therefore to assign reasons why men should
seek to make others believe that they have been born
again, when they do not believe it themselves (such in



88             MAN'S RELIGIOUS NATURE.
stances being comparatively rare); nor why they should
believe it themselves, when there is no apparent ground
for it; but we are to assign reasons why men should undergo a religious change which has so near a resemblance
to a work of grace, as thoroughly to deceive both themselves and others.  WVe shall endeavor to present, first,
some of the general causes of unrecognizable regeneration, and then describe the manner in which these combine
to produce each of its features separately.
It is here taken for granted that all will concede there
are no causes adequate to produce a genuine work of
grace but the Holy Spirit.  Whatever result, therefore,
may be produced by any or all oth'er agencies combined,
independently of the Spirit, cannot be a work of grace. It
will also be assumed that whatever agencies are suited to
produce a genuine work, when controlled by the Spirit,
are otherwise suited to produce a counterfeit of the Spirit's
work.
The first cause of a counterfeit of Christian experience
- or, more properly, the ground out of which it springsis man,'s religious nature. We mean by this his constitutional capability and tendency to recognize the existence
and claims of some superior being, and consequently to
perform various kinds of religious action. An impression
prevails that all religious developments and phenomena in
man's character must arise from the workings of the hIoly
Spirit. It seems unaccountable that any new movement
or change in the direction of religion should occur except
frorm this source. But this is perfectly well accounted for,
in the fact that man is by nature a religious being. He
has religious springs, a fountain of religious life within.
His nature is composed, in great part, of strong religious
forces.




ITS INTERNAL FORCES.               89
This being so, it is perfectly natural that religious phenomena and developments should be constantly occurring.
These forces can no more be kept pent up in man than any
others. It is true that his religious nature is all perverted;
but it is not on that account necessarily inactive and dead.
haln is as active, religiously, as though he had never fallen.
His fall perverted, but did not destroy his religious nature.
Because the fountain of his religious life is bitter, the
springs do not therefore cease to gurgle up, and the
streams to flow.  Ifman has a religious as well as a moral
nature, we should expect to witness in him religious as
well as moral phenomena and developments.
The doctrine that every new  religious development
must be the fruit of the Spirit, supposes that the Spirit
is the creator, and not the sanctifier of our religious nature.
It supposes that regeneration is not a change, but a production; that it is a being born, and not being born again;
not a conversion, but a new endowment. It is as if a
religious character should be engrafted upon a brutal
nature.  The Spirit's work, however, is not to create, but
to sanctify what already exists.  It is not to produce
religious affections, but to change their quality. Some of
the mightiest movements in the earth have sprung from
religious sources unsanctified by the Spirit. The world is
full of worship, independently of the Holy Spirit. The
sun, moon, and stars, fish, birds, beasts, and every creature,
have been the objects of it. How unwarrantable, therefore, to regard every religious movement and phenomenon
in man as the work of regeneration.  This is but one of
the many religious phenomena attendant upon the character of such a being as he.
It may be objected that, though religious movements
and developments may be otherwise accounted for, yet all
8*




90                  ITS CHANGES.
religious changes must be ascribed to the interposition
of the Holy Spirit.  Analogy, however, will teach that
this is by no means a legitimate conclusion.  Whence
spring the changes constantly occurring in man's mental
and physical constitution? Are they not unaccountable,
except as the ever-varying product of internal forces, now
combined in one proportion, and now in another, thus
constituting the mind of man self-capable, like all other
living existences, of undergoing an almost endless permutation?  Whence come the varied aspects of a plant, or
the ever-changing expressions of the human face, but
from  a corresponding combination of the living forces
within?
So it is with the ever-changing aspects of man's religious
character, springing from the varied combinations of the
forces of his religious being. Man, neither religiously nor
morally, is like an engine propelled upon one single track,
firom which he cannot depart, except by some overpowering
external force.  His movements are characterized by all
the variations of a living creature, impelled by the force
of a multiplicity of muscles, bones, and limbs, united in
every possible combination.  If he has a religious as well
as a moral nature, then he must be capable of religious as
well as moral changes.  lHe may occupy varying attitudes
of disposition towards his Maker, as well as towards his
fellow-men. HIe may undergo transitions from one religcious state to another, and no one of them be a return to
favor with God.  Hence the extreme unsafety of pronouncing every change of religious character to be the peculiar change wrought by the Spirit. Man's naturally religious constitution presents a ground out of which there
may arise many counterfeits of the Spirit's work.
Nor is there necessity for such a conclusion, in case of




NATURAL RELIGION.                91
examples which bear a general resemblance to the Spirit's
work. It would not be strange if the resultant action of
the religious forces in man, variedly combined, and frequently changing, should occasionally assume, among its
other forms, a very near resemblance to a genuine work
of grace. It would be nothing remarkable if these changes
should sometimes be sudden, in the line of good, and permanent for a long period, even for life. Forces in the air,
which have been for a time latent, but not inactive, often
manifest their resultant action in a sudden and marked
manner.  Man's mental and moral powers often remain
latent, but not dormant, for a long period, and then, by a
sudden and striking outburst, exhibit the aggregate resultant effects of their long-continued action.  So it is
with his religious forces, without any interposition of the
Holy Spirit.  The social and lively daughter of wealth
and comfort suddenly removes herself from the fond excitement of a busy world and the society of loving firiends,
into the solitary, life-long seclusion of the convent, to the
grief of doting hearts, and the astofishment of all observers. If the internal religious forces may suddenly produce such a change of heart and life as that, would it be
strange if they should sometimes assume the appearance
of a striking work of grace, and impel to an abandonment
of the world, and even of flther and mother, and lead to a
profession of the religion of Christ, in his visible church!
We inquire, next, what external influences there are,
aside firom the Holy Spirit, which combine to promote
religious developments in man, and mould them into the
outward form of a work of grace. Of those which promote such developments are the influences of vncttmral
religion. These are abundantly adequate to produce religious phenomena to no small extent. The monitions of




92              RELIGIOUS EDUCATION.
the natural conscience teach man, in some part, that he is
a sinner. When he does wrong, they cause disquiet, and
incite a desire for the return of peace. All the works of
God tend to impress man with a sense of the Creator's
wisdom, goodness, and power. All his providential dealings with his creatures also teach that he is angry with
sin, and lead them to stand in awe of its just retributions.
AIan being thus possessed of an internal religious susceptibility, and located in a scene exhibiting on every
hand the attributes of Deity, cannot fail to manifest even
marked religious phenomena. His natural conscience, the
displays of divine skill in his own being and in the outer
world in which he lives, and the mutual adaptation between them, all combine to kindle on the altar of his heart
the fires of worship towards some superior being.
Of those influences which tend both to promote religious
developments, and mould them into the external form of
a work of grace, the first and most effective is that of
religious education. At the present time, almost as extensive means are employed for giving to the youth of our
land a good religious as a good literary education.  The
utmost pains are taken not only to acquaint them with
the doctrines of the Bible, but also to impress upon their
minds the necessity of an experience of those doctrines.
All our youth who are nurtured under truly Christian
instruction, necessarily grow up into an educated belief
of the necessity of undergoing a certain prescribed and
marked change of feeling, called the "new birth," in order
to escape the wrath and secure the favor of Almighty
God.
And not only are they instructed in the necessity of a
work of regeneration, but in all the steps and features of
the work. An educated knowledge of an initial experi



RELIGIOUS IMITATION.               93
ence is of necessity ordinarily obtained prior to a vital
knowledge of it.  The process to be passed'through is all
marked out beforehand. So far, therefore, as the combination and arrangement of the exercises is concerned, there
is little difficulty. Acquaintance with their usual arrangement would most naturally cause them to assume a similar
one.
But how is it that, by the subject of a spurious conversion, the natural religious phenomena are intensified and
wrought into what he confidently supposes to be spiritual
exercises?  Concerning this, we remark that an unconverted person's ideal of the new birth, though it may be
correct in form, is necessarily false in spirit. The natural
man can no more conceive of the essential spirit of a work
of grace without the Spirit's aid, than he can experience it
thus. And such a change as his education alone enables
him to conceive, it may not be presumptuous to suppose it
will enable him to experience. Besides, a change which
conforms to the individual's ideal, and which he confidently believes to be the work of the Spirit, is quite
likely to deceive others, as well as himself, as to its
genuineness.
There are also certain principles of man's religious
nature which combine with his education to promote religious exercises, and also to mould them into a proper
outward form. The first of these is that of imitation.
Man is as much a creature of imitation religiously, as in
any other respect.  He can scarcely prevent himself from
imitating the experience of others, especially that which
he venerates on account of its superiority. The person
who has been educated under truly Christian influences,
thus regards the experience of those who have been born
of the Spirit.  It constitutes the pattern after which he




94               POWER OF SYMPATHY.
would gladly be moulded; and on account of his reverence for it, by a natural bent of his mind, almost before
he is aware, he copies it. His own experience naturally
becomes conformed to that which he so highly esteems in
others, just as persons unconsciously fall into imitation of
the habits of thinking and acting of those whom they
regard as their superiors.
When controlled by the Holy Spirit, this principle
subserves a gracious result, but otherwise a counterfeit.
The Christian, in seeking to induce a spiritual state in
others, naturally and properly presents to them  a pattern
of the same, in his own feelings, for their imitation. In
this manner he most successfully describes to them this
condition, and secures the advantage of their imitation in
inducing it.  If the Holy Spirit put his seal upon the
work, it is genuine; if not, it is an imitation only.
The next principle is the power of sympathy. When
employed by the Holy Spirit, this contributes greatly to
true conversion, but otherwise to false. It is the direct
effect of sympathy, both to call forth our feelings, and to
mould them into the form of those which enlist it. The
work of the Spirit in changing the heart, is well calculated
to enlist sympathy. It produces a change of the affections,
by which they are made to go out, not only after God,
but after man. Christians, in pointing out the way of salvation, naturally relate to others their own experience, in
order to awaken their sympathy with a work of grace, and
so incline them toward it. These are proper means. If
we would be successful in leading men to repentance, we
must ourselves have the spirit of repentance. So of all
the Christian graces. But if the Spirit do not employ
these means, the result will be the work of man, and not
of God. Sympathy with a work of grace will be taken




DESIRE AND EXPECTANCY.               95
for the work itself. The sympathy, it is true, will be
spurious, but no more so than the individual's conception
of the Spirit's work. Hence he will not hesitate to accept
the sympathy for the work.
Another principle contributing to the same result is that
of desire and expectancy.  These also, when directed by
the Spirit, promote true conversion; but without it, false.
Almdst every individual who is soundly instructed in
religious things, becomes desirous of being made the subject of a change of heart. The uncertainty of life, and
the dread of final punishment, render the experience of
this change a matter of the deepest anxiety.  Strong
desire to be changed predisposes the mind towards it. It
actually relaxes its fixedness, and inclines it towards some
kind of transition.
This is promoted by the instruction which the individual
has received, that he must seek for a change of heart, and
at the same time must yield himself up to being changed
by the Holy Spirit. He therefore strives first to change
himself, then to resign himself to being changed. He
seeks to be in a changeable frame; and the consequence is,
that change of some kind must ensue. If the Holy Spirit
control the event, his experience will be a gracious one; if
not, an imitation.
If one is not under the influence of the Spirit when he
determines to seek to become a Christian, he is likely to
be confident of success, since he has no apprehension of
the greatness of the change.  As the process advances,
expectancy of a change is created. Distress or relief, or
joy or sorrow, expected, soon comes- the material for them
being furnished abundantly in man's religious nature; but
they will be a copy only, the material being unmoulded by
the Holy Spirit.




96                  FALSE GRACES.
Not unfrequently, also, the imaginzction performs an
active part. This occurs where there is a high degree of
mental excitement. WVhen the individual fails to experience even his false ideal of a gracious work, the intensity
of his mental excitement becomes increased.  In such a
state, the imagination can easily supply the deficiency.
Having once passed from the region of the actual into the
ideal, there is no longer any difficulty. The imagination
can create love or hatred, joy or sorrow, assurance or
doubt, faith or unbelief, happiness or unhappiness, intensity
or moderation of feeling, as the natural desires may dictate, or the case require. This imaginary process, however, is not presented as a common, but an extreme one, to
which recourse is had when others fail; though in ordinary
instances of a spurious work, it may perform a more or
less important part.
FALSE GRACES.
We proceed now to show how these several causes combine to produce each of the features of unrecognizable
regeneration.
FALSE CONVICTION OF SIN.
Every person who has been religiously educated, knows
that he is a sinner. He has been taught the moral distinctions between right and wrong. Under the influence of
religious training, his natural conscience admonishes him
that he has been guilty of many things which were not
right in the sight of God or man. He desires now to
become a Christian.  -His first endeavor, therefore, is to
realize his sinfulness. He reviews his life, and succeeds in
bringing before his mind many actions and habits which




FALSE CONVICTION OF SIN. -           97
he has always felt to be wrong. By his desire to conceive
himself a sinner, he comes to look upon these things as
being more heinous than ever before. These sins are such
as every one is naturally aware that lie is guilty of. They
consist of open, well-known sins, such as profanity, lying,
disobedience to parents, and violation of the Sabbath. Or,
if he can recall none of these outbreaking, positive sins,
he brings up his sins of omission.  He reflects that he has
never performed religious duties, as he ought. He has
done nothing to promote the cause of Christ. He perhaps
thinks he has not loved God so much as he ought to have
loved him, or he has not been so grateful to him for his
goodness as he should have been.
Children are apt to make their convictions consist in
disobedience to parents. They even weep over it, and
think they were very great sinners on this account, while
God is not in all their thoughts. When asked if they do
not think that disobeying their parents was a sin against
God, they answer in the affirmative; but offence against
their parents is uppermost, and hence the conviction is
only natural. Openly wicked men are likely to make their
convictions relate to such sins as profanity, lying, intemperance, and  Sabbath-breaking.  They think they are
great sinners because of these things. But this needs no
spiritual illumination. If these are the leading features of
their convictions, as was the case with Micah, who had
stolen eleven hundred shekels of silver from his mother,
then they are false. Nor is it strange that a man should
be led, without spiritual influence, to stop in his career, at
almost any time, and think of these things, conceive them
to be very wicked, and desire to reform.
In this way the subject of a false experience is able to
gather up much from his past life which he knows is not
9




98            CAUSE OF FALSE CONVICTION.
right.  He is not smitten and bowed down, under a consciousness of guilt; but he seeks to make himself out as
guilty as possible. He is not startled at the disclosure of
his awful corruption within, trembling lest greater, and
still greater depths of pollution will every moment be
opened to his view; but he is obliged to search, and examine his heart and life, through and through, and interpret all his thoughts and acts in the most unfavorable
light possible, probably more so than he thinks they really
deserve, in order to establish in his mind a conviction of
sin and guilt, which will warrant his regarding it as a
tolerably fair ground-work of an initial experience. He
has to labor to obtain his sense of sin, while true conviction is poured in upon the soul, like a flood. Oftentimes,
indeed, the subject of a true work of grace does seek to
be convicted of sin.  This conviction, however, is not felt
to be the fruit of his seeking, but it seems to come in upon
him of its own accord. There is scarcely any connection in
his mind between his self-examination and his sense of sin.
The subject of a merely assumed work of grace is flattered, gratified, and encouraged at every new view of sin
which he obtains; while the subject of a true one is
ashamed, terrified, and disheartened at every new view
which he receives. The one seeks after conviction, believes he obtains it, and is well satisfied with his attainments, because he has searched so thoroughly; the other
seeks after it, but his seeking fails, when conviction seems
to come upon him of its own accord. The result is, that
the one thinks he has seen all his sins, and been thoroughly convicted; the other thinks he has seen only a
part, believing he has sinfulness not yet disclosed. The
thorough conviction of the one is satisfying and gratifying
to him, while the partial conviction of the other is painful




CONCEIVED AS A BURDEN.              99
and mortifying. The one is convicted of superficial sins
which appear, the other of depths of iniquity which do
not appear.
It is easy to perceive how any one who has been edlucated at all religiously may come to see that he is a sinner,
without spiritual enlightenment.  The natural conscience,
depraved and imperfect as it is, teaches every man this
flact. If now a man desires to conceive himself a sinner,
in order to become a Christian, it is very easy for him to
intensify this natural conviction. He may even conceive
himself to have been a great sinner against God.  He
reflects that God has done a great deal for him, while he
has not really done much for God.
Such a conviction is superficial and spurious, because
the Holy Spirit has had no agency in producing it. It is
not spontaneous, but labored. It resides in the intellect,
and not in the heart. It is a conclusion, and not a conviction. The individual is obliged to make an effort to feel
badly, and then does not very well succeed.
Sometimes this false conviction assumes another form in
the person's mind. He has been taught that one under
true conviction commonly feels a heavy burden resting
upon him. Hence he seeks to bring a burden upon himself, which is always easy to be accomplished. It may be
a counterfeit of the true burden, produced in the way
explained, made up of external misdoings and religious
short-comings; or it may be a substitute for it, composed
altogether of other materials. It may be a burden of dissatisfaction with the world, of disappointment in its enterprises; of poverty or affliction in the loss of friends, or the
loss of health. It may be a burden of worldly sorrow,
occasioned by the betrayal of fiiendship, or the misery of
unhappy earthly alliances, or of mnere fatigue from constant




100                FALSE BURDENS.
toiling up the rugged path of life, comforted by no earthly
enjoyment, and sustained by no hope of a better life to
come. These are composed of the consequences rather
than the consciousness and guilt of sin. Such burdens are
easily brought upon the mind and heart, without the
Spirit's aid: indeed, it is difficult to keep them off. The
effects of transgression are constantly pressing upon us, on
every hand. They are prevented fiom penetrating men's
souls, and settling down upon their hearts, by putting on a
anoply of worldly care, business, and pleasure. Let this
panoply be broken by failure or disappointment, let the
energies be relaxed and the mind cease to be diverted
from its own reflection, and the bitter consequences of sin
will rush in upon the soul like a flood.
In a season of religious awakening, therefore, when the
mind is arrested from absorption in worldly pursuits and
pleasures, to a contemplation of the end thereof, it can but
be oppressed with a heavy burden of grief, anxiety, and
sorrow. Having no knowledge of any other than that
which is made up of the consequences of sin, the individual readily adopts this as the true burden requisite to a
work of regeneration. If deep distress can be produced,
in view, not of sin itself, but of its unhappy consequences,
it is likely to be regarded as the distress desired.
Such distress is far more easily acquired than that which
arises from genuine guilt. The consequences of sin have
a thousand various forms, while real guilt has but one.
Guilt is fastened upon the conscience, while the consequences of sin are sensibly felt in every part. The latter
are naturally realized in the external man; the former is
wrought in the heart by thb Holy Spirit.




FALSE REPENTANCE.                101
FALSE REPENTANCE.
The principal idea of repentance is that of sorrow for
sin. This is a Christian grace which one easily comes to
suppose he has in exercise without the Spirit's influence.
The Bible recognizes a sorrow of the world, to produce
which does not require the agency of the Holy Spirit.
This worldly, or natural sorrow, is mere regret, and is
quite likely to ensue upon natural conviction. A person
of sufficient religious tendency to lead him to reflect upon
certain open sins, such as disobedience to parents, profanity, lying, and Sabbath-breaking, in such a manner as to
excite spurious conviction, could hardly fail also to exercise spurious repentance. A consideration of the consequences of these things is sufficient cause to produce it
without the Holy Spirit. A person of respectable morality must, upon reflection, regret indulgence in such sins,
while every one who has had any religious education feels
it to be highly proper that he should be sorry for all his
sins, and, according to the strength of his natural convictions, he will be likely to exercise natural sorrow.
This, occurring in immediate connection with what is supposed to be genuine conviction, will most naturally be
taken for genuine repentance. Repentance being also a
retiring grace, and not of so marked and positive a nature as conviction of sin, or joy of forgiveness, is with less
difficulty feigned. Not consisting so much in a mental
struggle, but being rather a state of mind consequent upon
sense of sin and humiliation, its existence may with less
apparent inconsistency be assumed, without any corresponding mental exercise.  Moreover, if it is considered
that the disposition of a person under false conviction is
9*




102         FALSE SENSE OF FORGIVENESS.
thoroughly self-righteous, the step to spurious repentance
becomes inevitable. The unenlightened man thinks too
well of himself not to believe that he is truly sorry for his
sins.
FALSE SENSE OF FORGIVENESS.
It is surprising upon what insufficient grounds a person
who is spiritually unenlightened comes to be confident
that his sins are all forgiven. The sense of forgiveness is
so refined a Christian grace that it is exceedingly difficult
to be counterfeited. The general tendency of the subject
of unrecognizable regeneration seems to be to take it for
granted that sin is forgiven, rather tlhan to acquire a spurious sense of forgiveness. If asked why he thinks his
sins are forgiven, he can assign no reason; but he thinks
they are all forgiven. There seems to be somewhat of
self-will about it. He is determined to think they are forgiven. He is so blind and self-righteous that he can see
no reason why it should not be so. He is sure he has repented of them all, and he believes they are all forgiven.
Sometimes this belief of his being forgiven may be
traced to some announcement which he conceives has
been made to him to that effect, in the form of a passage
of Scripture, or otherwise.
When conviction has assumed the form  of a burden
resting on the heart, then the belief that sin is forgiven
is referred to a sudden and remarkable loss or removal of
the burden. This takes place on this wise: The individual has been taught the necessity of a felt burden of
sin as a feature in regeneration.  He has also properly
enough been taught the necessity of the removal of the
burden, and, perhaps, as to the manner of its renloval.
Strong desire and expectancy, aided by man's natural




IIOW PRODUCED.                  103
power to mould himself into the form of his desires, are
the chief agencies which produced the spurious burden,
and now they will be adequate to remove it. Relief felt
to be sternly necessary, and anxiously expected, soon
comes. And when it comes, it is as spurious as was the
burden which gave occasion for it.
In many instances the process of obtaining relief is in
this manner: There is a burden on the soul; there is
trouble, yet not on account of sin, but only its unhappy
consequences, in the form of embarrassment, or some kind
of affliction. It is not a burden which has been produced
by the Spirit, and hence has no vital grasp upon the sinner's being. Relief'is desired. It is earnestly sought, and
confidently expected. It is desired and sought not only
for its own sake, but also as a sign that the sinner has
passed from death unto life. Desire for relief, and effort
to obtain it, soon become irksome. The sinner wishes the
struggle were over. Delay is painful. Desire to experience relief becomes modified into desire to feel that it is
already obtained. He thinks he has sought sufficiently
long; thinks it is high time relief had come; believes
he has done all that is required, and sees no reason why he
should not be relieved. He tries to feel relieved; examines to see if he does not feel so; thinks he does feel better, and is relieved. He hopes he is not deceived; prays
that he may not be, and believes he is not. Thus, by the
play of spurious exercises, he removes his spurious burden,
and rests upon a spurious belief that his sins are all forgiven.
In other instances the exercises are more violent. The
imagination plays a more active part. The individual conceives that the change is to be a very vivid and striking
one. He is impelled by some very powefill, selfish 1110o



104          FALSE REMOVAL OF BURDEN.
tive to a most earnest seeking to realize his ideal of being
born again. He brings all the religious appliances he can
command to bear upon his feelings, in order to raise them.
to the highest possible pitch of intensity. The process is
continued till human nature can endure it no longer. The
relief which is obtained is merely the reaction of exhausted
nature.  In the morbid and unhealthy excitement to
which the mind is subjected, it experiences very vivid impressions, sees great lights, and receives almost miraculous
revelations.
In some instances the mind undergoes a shock for
which it is impossible to account, but having none of the
aspects of a gracious work, though the subject of it regards it as most convincing evidence that he is born again.
This occurs where undue means are used to excite the
religious susceptibilities and passions. Reaction of some
kind must ensue; and since the person is deeply penetrated
with a quite correct idea of the external form of a work
of grace, the reaction almost necessarily assumes that form.
Sometimes the removal of the burden is on this wise:
The person has been imbued with the idea that he must
pray for its removal, and must believe that his prayer is
heard and he accepted. Thus by the merely natural force
of a praying attitude of mind, he actually prays away his
anxiety and distress; and the removal of it is then confirmed by his erroneous idea that it is his duty to believe
that his sin is forgiven and he accepted.
In treating of the formation and removal of the conviction and burden of sin in unrecognizable regeneration, we
have thus far proceeded upon the supposition that the conviction and burden are false, created and removed according to natural principles, the influences of the Holy Spirit




CONVICTION WITHOUT CONVERSION.          105
being not at all connected with the process.  The doctrine is, that the same means which the Holy Spirit appropriates and makes subservient to a genuine work of grace,
are, without the Spirit, suited to the production of a spurious work. The means which the sinner is to use to lead
him to become a true Christian, and which promise to do
so if he secure the interposition of the Holy Spirit, are,
without His influences, likely to lead to self-deception.
The question, however, may arise, whether genuine conviction may not be produced by the Spirit, but removed
b)y natural means. To this we reply, that it is difficult to
determine- the presence of the Spirit in connection with
any given religious exercises, or the use of any particular
natural means, since He appropriates these in perfect harmony with the natural principles which regulate them.
Inasmuch as spiritual operations do not stand out from
natural exercises and means, either in manner or degree,
so as to be distinct from them, no criterion is furnished by
which to judge of their presence; or, at least, for judging
when the natural powers first begin to, be affected by the
Spirit's influence, though in more advanced stages of a
spiritual work their presence might not be questioned.
The Holy Spirit may strongly operate upon man when his
natural powers are in a high degree of activity; or He may
do so but slightly, the intensity arising chiefly firom natural causes. Or, if the natural powers are in a moderate
degree of activity, this may be ascribable chiefly to the
Holy Spirit, and but slightly to natural causes. Hence a
person may be in very great distress, and have but slight
genuine, conviction of sin; or he may have less distress,
with deeper true conviction.
To some, facts seem to teach that a genuine conviction
of sin, and burden on account of it, are sometimes induced




106                  FALSE FAITH.
by the Spirit, and then removed in a natural way. In
such cases, if they really exist, the removal of conviction,
or of the burden, by natural means, is taken for forgiveness.  The Spirit is grieved away, and his departure
taken for peace with God. The error is that which is
commonly called mistaking conviction for conversion,
which is comparatively rare. The more common form of
error is, that the conviction is natural, and is removed by
natural means.
FALSE FAITH.
A counterfeit exercise of faith is also most naturally
and easily acquired. The conception of it, arising from
religious education merely, is, necessarily, exceedingly inadequate and superficial. It is, of all the Christian graces,
least understood by the most experienced, and most readily supposed to be understood by the inexperienced. The
natural element of human character in which this spiritual
product is received, is a vessel so well suited to contain
the heavenly treasure, that the container is quite likely to
be mistaken for the thing contained. A merely intellectual belief is adopted as true faith.
Sometimes the inquiring sinner, by means of his religious education, conceives that the work of regeneration
consists chiefly in the acquirement of faith. The necessity
of deep conviction of sin, struggle with it, and removal of
it, have no particular prominence in his mind. Hie has
been taught that regeneration is often gradual, and consists chiefly in the gradual acquirement of faith. He is
simply to believe in Jesus Christ, that He is able and willing to save, and that God is willing to hear his prayer and
forgive his sins. In proportion as he has this belief, he
is a Christian.




HOW OBTAINED.                 107
This is very easily obtained. All persons who have
been educated in an evangelical manner do naturally
believe this, without any spiritual influence. With the
Jews, in the time of Christ, it was not so. In general, no
Jew believed that Jesus was the Christ, even intellectually,
but by the Holy Ghost. He would not do it unless his
heart was broken and humbled by divine grace. But now
it is otherwise. That Jesus Christ was the Son of God,
that he has power to save, and is willing to save, is readily
believed by virtue of religious education alone. To believe it is perfectly respectable. It involves no breaking
of heart, no humbling of pride. It requires, moreover, no
effort to believe it. It is a fact so well established, that
persons rightly educated in religious things cannot resist
it. All the individual has to do, therefore, as he supposes,
is to seek to realize this fact more than he has done heretofore, in a simply intellectual manner; and that will be
faith. By an effort of the will he strives, from day to day,
to work himself more fully into this believing state of
mind; and when he has attained to a tolerable degree of
it, he calls himself a Christian. This type of unrecognizable regeneration is not very uncommon.
At other times the spurious exercise of faith comes in
this way: The person has gained what he believes to be
a tolerably good conviction and repentance, and he thinks
that all he now needs is more faith; he must simply believe that God is ready and willing to receive him, without requiring any further change in his feelings —upon
the supposition that he has already sufficient sense of sin,
penitence, and humility. If he can believe that, it will be
faith. His desire that it should be so, enables him without
difficulty to cherish this belief. Or, at other times, the
person's conception of faith is, that it consists of a belief




108                  FALSE HOPE.
that God does hear him, and his sin is forgiven. He is tadght
that unbelief is sinful, and hence thinks it is sinful for him
to doubt his acceptance with God. Such a faith as this is
easily acquired, especially where the desire is so strong to
believe what the person thinks he ought to believe.
We remark, finally, that faith is so refined a Christian
grace, that the unenlightened person is most commonly
rather obliged to imagine, or take it for granted, that he
has it, without possessing anything definite enough to be
called a counterfeit.
FALSE HOPE.
The hope which is acquired in unrecognizable regeneration, is also a natural product. The ground out of which
this counterfeit grace arises, is the natural religious hopefulness common to mankind. Into this natural endowment Christian hope is engrafted. Originally the natural stock was good. Man hoped in God. Now he hopes
in himself. IHence this sin-induced and falsely-directed
hope must be broken off, and a scion of grace inserted.
Man must be brought to despair of himself, and hope in
Christ. In unrecognizable regeneration, this natural hope,
instead of being broken off and grafted, is, by a religious
education, and other influences, nurtured into maturity.
The counterfeits of a sense of sin, repentance, sense of
forgiveness, and faith, lying about its roots, warm  and
stimulate it into an undue development.
It is surprising how quickly this germ begins to shoot
forth from the natural soil of the heart, — how little
stimulus is needed to cause it to sprout and grow. In
many cases it scarcely feels the warmth of even spurious
religious exercise before its growth commences; and when




HOW IT ARISES.                 109
this takes place, nothing checks it. No sooner does it
begin to be nurtured by the other false graces, than it
outgrows and throws back upon them its baneful shade,
which, in turn, excites them  also to a more weak and
unhealthy growth.
Sometimes this natural and counterfeit hope does not appear among the other features of unrecognizable regeneration until they have become developed into their full proportions; when, being unable to suppress its pent-up forces
longer, it bursts forth among them, and becomes the dominant feature inithe counterfeit of the Christian character.
In other instances, this Upas-tree of false hope springs up
among other religious exercises which would give every
promise of coming to a gracious maturity, were it not for
the weakening, life-destroying shade which it casts upon
them. When once hope begins to arise prematurely, it is
quite certain to cause all otherwise hopeful struggles to
become abortive of genuine results. It saps the life-blood
of all true earnestness, destroys dependence on God, arrests the slaying work of the law, and prevents the soul
from sinking down into renunciation and despair of self,
vllhere alone Christ will interpose and save.
In this way, in multitudes of cases, a progressive and
promising experience is arrested and defeated of its blessed
results, just as the law-work seemed about to give way to
grace and faith in Christ. In all instances where once the
feeling of hope, if it be false, has gained the ascendency,
it becomes the queen-passion in the soul. It rules and
moulds all the rest. All the other feelings must assume a
form corresponding to the individual's false conception
that he has a hope in Christ.
Oftentimes man's natural hopefulness, and its tendency
to a premature and unspiritual development, is promoted
10




110            FALSE LOVE FOR CHRIST
by the idea with which the person has become imbued, that
the main object in becoming a Christian is to get a hope.
This is the first and last thing to be sought for, the sum
total of the entire process. The natural feeling of hope,
common to every man, that he shall at last, in some way,
be saved, under the pressure of religious awakening, is
easily quickened and developed into unusual strength.
Then, guided by religious instruction, it simply defines
the way in which it expects salvation, as being through
Jesus Christ, and at once assumes the title of a Christian
Hope.
There is also a superficial haste in which everything is
done, characteristic of our time and country, which imparts its influence to religious things. A feeling exists
that religious undertakings, revivals of religion, and even
the conversion of an individual soul, must be prosecuted
with great despatch. There is impatience with the delay
which God may deem it necessary to employ, for purposes
best known to himself, in order to accomplish his work of
grace. The seeker after God is imbued with this feeling
of haste, especially to begin to entertain hope. The point
is illustrated in the interrogation of a lad, professedly seeking Christ, who asked if it was thought he could become a
Christian in a week. The necessary result of such influenice upon the natural feeling of hope, unslain by the law,
is soon witnessed in a state of unrecognizable regeneration.
FALSE LOVE FOR CHRIST.
The acquirement of a counterfeit love for Christ is also
easily accounted for upon natural principles, and as the
result of a religious education. When Christ was on earth,
he was despised, both from political and religious consider



EASILY ACQUIRED.               111
ations. He was esteemed as a root out of dry ground, on
account of the external aspect of his advent among men,
as well as his real character. Men contemned the idea of
being saved through a despised Nazarene. Individual and
national pride forbade it. But now it is otherwise. The
external character of Christ, the manner of his advent, the
plan by which he proposes to save, are, so far as their
judgments and intellectual tastes are concerned, perfectly
acceptable to all who are soundly educated in religious
things. There is the same reluctance and pride of heart
with reference to being saved by grace, now as then; but
intellectually, Christ is honored.  The original national
and personal odium attached to his name has passed
away, and given place to universal respect and esteem.
The Jews who despised Christ are themselves despised,
on that very account, by those who are as much averse
at heart to being saved by grace as were they. All persons who have had a proper religious education are ready
to profess a willingness, and even desire, to be saved by
Christ. Their prepossessions, their intellectual tastes and
judgments are all in favor of it. Nothing is in the way
but an inherent self-righteousness, which, notwithstanding
an intellectual sense of its propriety, yet absolutely rejects
salvation by grace. Though the Jews are equally averse
with ourselves to being saved by grace, yet we are not
equally averse with them to being saved by Cihrist. If
they must be saved by grace, they would rather any other
than Christ would be their Saviour; but we would rather
Christ than any other should be ours.
It is, therefore, easy to see how much more readily love
for Christ may now be counterfeited, than in the Saviour's
time. Then there was little danger. Everything stood
opposed to it. Now everything is in its favor. To pro



112                FALSE GRATITUDE.
fess it involves no sacrifice, and is perfectly acceptable to
men's intellectual prepossessions, judgments, and tastes.
In consequence of an intellectual belief in Christ, and
admiration of his character and way of salvation, almost
all unconverted men suppose that, to some extent, they
love him. They cannot conceive of themselves as being
so wicked as to do otherwise. Hence, where the other
Christian graces of conviction, repentance, and faith, are
supposed to exist, a false love for Christ most naturally
follows. Perfect assent to his character and plan of salvation, are taken for love. They are glad Christ has died,
especially if by his death they think they shall be saved,
— all of which may evidently be upon a selfish and selfrighteous basis, while sin unlamented remains concealed
in the recesses of the soul.
It is obvious, also, how such persons come to conceive
that they love Christ very much. If a merely intellectual
assent to and delight in his character and work is perfect,
and is taken for love, they would conceive of that love as
being perfect. This feeling that they love Christ very
much, is promoted also by their knowledge that they
ought to love him  very much, as well as by their selfish
desire to reap the attendant benefits.
Gratitude to Christ is intimately connected with love,
and is counterfeited in a similar manner. The sinner reflects upon what Christ has done. IIe has also a natural
sympathy with his sufferings. Then he conceives that he
has done and suffered all for him, and call but feel a gratitude for it. But he has no true spiritual apprehension of
the sufferings of Christ, or of his sin which occasioned
them; and hence his gratitude, however great, must be
unspiritual and false.
A counterfeit of love to God is also acquired in a simi



FALSE IIAPPINESS.              113
lar manner, without the Spirit's aid. When any one reflects how much God has done for him, he can but feel a
kind of gratitude. Almost all unconverted men suppose
that on this account they really love Him. If, therefore,
they come to believe that they possess the other features
of a work of grace, they will not consider this to be wanting.
FALSE HAPPINESS.
Happiness in religious things immediately consequent
upon a change, is supposed to be a decided mark and fruit
of grace. It has been stated that the subject of a spurious
conversion represents himself as being uniformly very
happy. He does not see why he should be so happy, if it
is not because he has been converted. But there is adequate cause for great happiness in the confident belief
that one is born again. It does not matter that such is
not the fact. The unwavering belief that one has just
passed from death unto life, that he has escaped the wrath
to come, and been made an heir of immortal blessedness,
in the company of saints and angels; that all his sin has
been forgiven, and that the favor of God is to be uniformly enjoyed henceforth, must of itself produce very
great happiness.  Suppose some unhappy, unfortunate,
and neglected child of earth comes to believe that he has
suddenly been made an heir to an ample fortune, under
circumstances promising all the earthly comfort heart
could wish,- would it not, for a time at least, necessarily
make him happy, even though there were no reality in it?
How much more must it be so with him who supposes he
has reason to believe that he has been made an heir to
everlasting mansions in the skies, though there were no
reality in that?
10-*




114            1HOW FALSE PROFESSORS
If such persons are asked what makes them happy, they
are likely to answer that it is because they believe their
sins have been forgiven, or because they think they have
found the Saviour.  They answer as if their happiness
arose from simply an intellectual belief that they have
become Christians. And this is its source - the belief that
they are Christians, not their being such; the belief that
sin is forgiven, not forgiveness.
This is a spurious happiness, most naturally mistaken
for the genuine. The true Christian may take pleasure in
reflecting upon the fact that he has been born again; but
this is not the prime source of his happiness. He cannot
so easily explain its origin. His happiness is a peace that
passeth understanding.  His rejoicing because he has
become a Christian, is, at best, secondary. But with the
false Christian it is primary. It is all the joy he has; and
since he conceives himself to be a Christian, he supposes it
to be Christian happiness.
We have represented the false Christian's happiness
as produced by his belief that he has become a Christian.  Sometimes, however, this order is reversed.  He
believes he is a Christian because he is happy, and then
his belief and happiness promote each other. In this case,
the individual originat'es his happiness, by a direct effort.
He has learned that when persons are converted they
become suddenly happy.  He seeks, therefore, to feel
happy, as before he had sought to feel unhappy. He
expects to feel suddenly happy; tries to feel so; examines,
to see if he does not; perhaps is asked if he does not;
thinks he does, and as he thinketh so he is. Or, if anything is lacking, his imagination supplies the deficiency.
This spurious happiness is occasionally promoted, in the
beginning, by a feeling of gratification with the thought




BECOME HAPPY.                   115
of having got through with the difficult work of becoming
a Christian. The process has been looked upon as trying
to pride, to self-denial, and to the whole natural man.
When, therefore, it is over, the individual is glad, as he
would be upon the completion of any difficult undertaking. He would scorn the idea of being influenced by such
a feeling, and probably could not be made to recognize it
in himself, notwithstanding obvious manifestations of its
existence.
The false professor represents himself as being perfectly
happy, because he experiences all the happiness of which
he has any conception. He is ziniformly so, because his
happiness is not so elevated and refined as to suffer from
the grossness and materiality of earth. It rests, moreover,
upon his simple belief that he is a Christian, which, on
account of his spiritual blindness, is not subject to variation, arising fiom views of personal unworthiness, sinfulness, and fiuitless strugglings after a better life. Everything goes smoothly with him, because he is ignorant of
every source of alarm.
The production of a fictitious happiness in performing
the various external duties of religion, is easily accounted
for. It has been stated that the false professor claims to
enjoy prayer very much, and, for the most part, at all
times.  This is because he believes it does him good to
pray, and secures the favor of God.  On account of his
entire self-righteousness and spiritual blindness, the selfdeceived professor thinks his prayers are perfectly acceptable and pleasing to God. His common and special blessings, he imagines, come in answer to prayer.  This is
enough to make any mortal love to pray. The idea that
the Ruler of the universe regards him with so much approbation as to confer upon him blessings on so easy and




116         FALSE ENJOYMENT OF PRAYER,
familiar terms, must induce a self-complacence which can
but be truly gratifying to the unrenewed man.  If ihe
thinks, as he does, that he can go to God and obtain blessings, as bhe would from any earthly friend, overlooking the
necessity of contrition of heart and humiliation, having no
conception of the infinite holiness of God, and of his own
vileness in His sight, then it will be an exercise which he
can but delight to perform. He will take pleasure in committing his worldly business every day to God, and spreading before Him his daily wants, if he can believe that by
this means his business is prospered, and his daily wants
are supplied.
To the unenlightened professor, this false enjoyment of
prayer seems very great, or even perfect, because it is the
full realization of all that he has power to conceive, in the
performance of this duty; but to the true Christian it
would be as tasteless as would have been the husks to the
prodigal, after having feasted upon the fatted calf.
The false professor enjoys prayer equally well at all
times, because his prayer is not dependent upon spiritual
influence, and hence he can successfully offer it at one
time as well as another. Nor is he, on account of his selfrighteousness, ever oppressed with a sense of his unworthiness to pray, or to have his prayers heard and
answered.
Occasionally it is understood by the false professor that
the true Christian does not enjoy prayer at all times alike,
and that this is a peculiarity of the Christian state. He
therefore expects this peculiarity to exist in his own case,
and desires it as an evidence in his favor. In this state of
mind he easily discovers a slight variation in his enjoyment, such as every man finds in performing his daily
labor arising from the modified condition of the various




AND OF OTHER DUTIES.               117
springs and forces of human nature, but having no spiritual
connection whatever.
This natural variation of enjoyment in prayer is, however, a weak simulation of that which is peculiar to the
true Christian. If the individual were impressed with the
idea that the Christian's enjoyment is uniform, then he
would not recognize this natural variation, but would
speak of his enjoyment as being uniform also.
A fictitious happiness in performing other Christian
duties, such as attendance upon public and social worship,
Christian benevolence, and labor for unconverted men, is
accounted for in a similar manner. The basis of it is
satisfaction with one's self for having performed these
duties, combined with the feeling that God approves it,
and that it will be productive of personal weal and safety.
The individual cultivates a pleasure in doing these things.
He tries to enjoy them, and to believe he does, as an evidence that he is a Christian.  He shuts himself off from
other enjoyments, and is resolved to have here all he
has anywhere. Such a course will produce pleasure in
these things, as it would in anything. else; but it must be,
at the best, spurious. It will be a pleasure, not in the
doing of these duties, but in the consideration that they
are done. FPor the doing of them the unrenewed man has
no Christian relish. His natural conscience approves him
for seeking his happiness in this direction, and his unquickened conscience does not condemn him for seeking it in a
false and unspiritual manner.
These causes are adequate, also, to produce uniform
pleasure in religious duties.  Enjoyment which  arises
directly out of the spirit with which duty is performed,
may and is quite likely to vary. But that which arises
from reflecting that duty is done, does not vary. The one




118            FALSE l GOOD WORKS."
is a life which is tender, dependent upon being nurtured,
and liable to be impaired; the other is a hard, unyielding
fact, which cannot suffer.
FALSE " GOOD WORKS."
The sentiment prevails that if a professor of religion
maintains a good external walk, and is religiously zealous
and active, it must necessarily be the product of a renewed
heart. This is especially so if his activity and good works
are of long continuance. But when it is remembered how
much more ready and willing men are to be saved by
works than by grace, and what apparently excellent effects
the working power of legal righteousness has wrought in
the world, it will be felt that outward works can no longer
be relied upon as an infallible sign of grace.
We do not deny that men shall be known by their
fruits, but insist that the fruits must be discriminated.
The Christian is not to be known by legal fruits, nor the
legalist by Christian firuits. The fiuits of legalism are as
plainly recognized in the Scripture as those of grace. The
good works of the New Testament Pharisee were, outwardly, of a most excellent character.  They were even
more abundant than the works of the publican, and, for
aught weknow, as long-continued.  The house which the
foolish man built was a legal work, and it was as well
finished and furnished in every respect as was the house
of the wise man. The two could not, probably, be distinguished, except by digging down, and ascertaining that
the foundation of the one was in the sand, and the other
on the rock. So it is with the structures of legalism and
of grace. They both appear well, and answer an equally
good purpose, in all the ordinary circumstances of life,




LEGALISM ANALYZED.              119
until the last great storms come, which shall try every
man's work of what sort it is.
The works of legalism will necessarily assume the form
of spiritual works, according as they are moulded by an
evangelical education. The spirit of legalism can as well
put on the forms of meekness, humility, penitence, unworthiness, renunciation of self, faith, and reliance on
Christ, as any other. There may be a legal spirit in keeping the law of grace, as well as the law of works. A man
may be prompted by self-righteous motives in obeying
Christ, as well as in obeying Moses, or reason, or Mohammed, or the Pope, or any other master.
The spurious good works of unrecognizable regeneration
will be more clearly accounted for, if we consider what are
one or two of the elemental forces of legalism which
impel to such works. First, it may be observed that it is
in perfect accordance with man's natural constitution, that
he should attempt to please God by his good works. He
was created and endowed for this very thing, but by sin
he has disqualified himself for it.  Nevertheless, the same
natural constitution still remains. When aroused to seeking the favor of God, the natural impulse of his whole
being is, to do it by good works, as he always ought to
have done, and always would do, but for sin. The result,
when he is awakened by any other power than the Holy
Spirit, is a vitiated system of good works. When the
Holy Spirit awakens, he also enlightens and humbles the
soul into the method of grace; but no other power at the
same time enlightens and humbles. Hence, when awakened by any other, by whatever religious creed he may be
guided, he goes forward in the line of works, despising the
method of grace because of its humility, and exalting the




120                 FALSE DOUBTS.
legal on account of his pride and blindness to its vitiated
nature.
Another motive-power which impels to legal works,
having a resemblance to the works of grace, and which
especially incites to perseverance in them, is the fact that
the individual has no other ground of trust. He has never
yet rested his foot on the Rock. IIHe has never dared to
venture himself on Christ, and hence clings instinctively
to his legal righteousness. He does it, too, with the perseverance of a man who feels that it is his only safety. If
he fall from his legality, he has nothing else to save him.
He may at times feel that this is giving way, but, like a
drowning man, he will cling to it as long as a plank remains. If his education and creed are evangelical in their
character, his legalism will be evangelical in its form.
FALSE DOUBTS.
The subject of a false religious experience sometimes
understands that Christians are, at times, subject to doubts
and fears lest they may have been deceived, which are
regarded rather as signs that they are not deceived. The
false professor, therefore, likes to have some doubts himself, and even expects them. He does allow himself to
doubt for a brief period, in order to strengthen his hope;
but he does not really doubt, after all. His manner of
speaking of his doubts, discloses their counterfeit nature.
When asked if he has them, his answer is, "Yes; I suppose all Christians do."  This is the reason he doubts, -
simply because all Christians do. His doubts are therefore superficial and weak.- They are as weak, compared
with real Christian doubts, as are his sense of sin, faith
and hope, when compared with those which are genu



HOW CREATED AND REMOVED.            121
ine.  They are, therefore, quite as easily accounted for
on natural principles, as are those. His hope being created by himself, he can easily for a time suspend it. This
suspension of hope is doubt, and it is doubt of no greater
depth than the hope whose suspension creates it.  The
false professor has no power to experience doubts like
those of the true Christian. His conceptions of religion are
all shallow, and his doubts and fears are equally so. He
has no religion which he did not himself acquire, independently of the Holy Spirit. And he has no conception of
the existence of any which he has not power to acquire at
pleasure.  Hence his doubts and fears cannot be very
strong or alarming. He is pervaded with the feeling that,
if he is deceived, he could easily seek again, and, doubtless, the second time he should be successful.
The removal of the Christian's doubts, also, is as readily
counterfeited in unrecognizable regeneration as the production of them. The individual having produced them
by the exertion of his own will, has power in the same
way to remove them. His language respecting the matter is, that he prays, and they quickly go away. But his
prayer is only the exertion of his own will.'T is true
that the force which he uses to remove his doubts is a
feeble thing; but the thing to be removed is feeble also.
It would be inadequate to remove a Christian doubt.
This penetrates the very foundations of the soul, and requires the force of prayer which reaches the ear of God,
and no slight or momentary application of that. He does
not entertain his doubts as anything serious, nor does he
suffer them to remain so long as to gain a grasp upon his
being which he could not relax.
We have thus far spoken of a class of doubts in unrecognizable regeneration which are nearly imaginary. In
11




122             INTELLECTUAL DOUBTS.
some cases, however, there seems to be, for a time, a real,
honest doubt on the part of the individual whether he has
been made the subject of a work of grace.  This has
more substance than that just spoken of, but less sensibility and vitality, and, consequently, less painfulness, than
the true Christian's doubts. It is based more upon the
reason and judgment than either.  The subject of such
doubts, by reflecting upon what he has experienced, fears,
in a moment when his better judgment prevails, and
almost concludes, that it is nothing real after all. This is
a simulation of what the Christian sometimes experiences;
but it is a simulation only. It does not, like his doubts,
penetrate his "whole being through and through with
alarm. With the Christian it is a sort of suspension of
his life, and produces a kind of death-agony. In the other
case it is a mere conclusion of reason, an exercise of the
judgment. But, in view of this conclusion, there is no
vital suffering. The soul, not having been quickened into
life, has no susceptibility of death-pains. There is no spiritual view of the heinousness of sin, or of God's anger, or
the pain of final separation from God. There is the same
basis of indifference, in view of the possibility of being in
an impenitent state, as exists in a condition of unawakened and unacknowledged impenitency.  Such persons
have sometimes been persuaded to give up their hopes
entirely, without any more pain in view of their condition
than if they had never cherished hope.
This class of doubts are removed by a like superficial
and counterfeit process. Sometimes they lead to a kind
of self-examination, which is as false and unspiritual as are
the doubts which occasion it, and is in perfect keeping
with all the other features and exercises of the assumed
Christian character. The subject of a spurious conversion




DOUBTFULNESS UNDERLYING CONFIDENCE.    123
has no spiritual light to take into the dark chambers of hlis
soul, and hence he has no means of conducting a true
work of self-examination. A false examination, of course,
results favorably to himself; or, at least, he interprets its
results thus. He does not understand that the fact of his
discovering nothing vile in himself, nothing contrary to
what a Christian ought to be, is a sign that he has no spiritual light, rather than that he has no sin, and should be
interpreted against him; but, having searched as thoroughly as he has power to search, and finding nothing in
himself, his doubts and fears are at once dispelled, and are
also prevented from intruding upon his peace in time to
come.
There is another kind of doubts belonging to this state,
which are on this wise. There seems to be a kind of substratum of doubtfulness in the person's feelings, upon
which rests a superstructure of great confidence, being
the reverse of the true Christian's feelings, which have a
foundation of immovable reliance with a superstructure
of doubtfulness.  This substratum  of doubtfulness expresses itself in this way: "I don't knoow as I am a Christian, but I think I am." The expression may have been
called out by want of encouragement, or an expression of
distrust on the part of others, The individual utters doubt
for the purpose of furnishing occasion to establish his position more firmly, in others' minds and in his own. Suspicion from without existing that the structure of his
hopes may be ill-founded, he jostles it, first on this side
and then on that, in order to prop and brace it up more
firmly.
In the previous discussions we have contemplated a
merely assumed work of grace as resulting from  a re



124              POOR COUNTERFEITS.
ligious education which is correct, the falsity of the work
arising from the fact that the Holy Spirit was not connected with it. In such a case, since the education is correct, the work is not only false, but well counterfeited.
In some cases, however, of partially erroneous instruction,
a kind of change occurs which passes for a work of grace,
but has hardly enough of the appearance of it to be called
a counterfeit. An illustration or two must be mentioned.
Sometimes an inquirer is taught that he can give his
heart to God at one time as well as at another; or that he
can do it at any given time, if he will only make the
effort.  He is told, in a religious meeting, that he can
become a Christian before leaving the house, or before
again closing his eyes in sleep, and is exhorted to do so.
The result is, that, after having sought for a time without
success, he determines to bring the matter to a final issue.
He resolves that he will not eat, or he will not sleep, or he
will bow down in prayer and will not rise, until he has
found relief. Such a course is quite likely, ere long, to
bring relief. If the individual is not under the influence
of the Holy Spirit, the imagination will come to the rescue, and induce a supposed relief before he has become
reduced to any very extreme suffering of body or mind.
Another similar method of spurious conversion is as follows: The person has been taught that his becoming a
Christian is to consist chiefly in his coming to a decided
resolution that he will henceforth give up the world, break
off his sins, and serve the Lord. His change of heart is
to consist in his solemnly determining to be no more a
worldling, seeking after the pleasures and riches of earth,
but to abandon these, and live a truly Christian life. lie
is to make up his mind in a deliberate manner, to deny




FALSE TREATMENT.                 125
himself, to cast off his pride, and devote himself to true
religion.
Such a work is easily performed. The individual reflects
that it is a very important and necessary thing to become
a Christian. He always meant to do so at some time, but
could never fully make up his mind to give his attention
to it until the present..Now, he thinks it is his duty.
Some affliction, or disappointment, or religious awakening,
or an apprehension of the termination of life ere long,
leads him at once to adopt such a course. Without any
breaking of heart or deep emotion, he comes out, deliberately and coolly, from the world, breaks off from his useless or vicious pleasures, and professes to be on the Lord's
side. He feels determined to persevere and see the end
of the Christian race. His natural conscience approves
the change, his spiritual blindness does not detect the
error, and so he actually takes a self-righteous pleasure
and satisfaction in the course he has chosen, believing this
pleasure to be the enjoyment of true religion.
~ II.- FALSE TREATMENT.
We have thus far treated of man's naturally religious
character, and a religious education, as sources of a counterfeit of regeneration.  The principle adopted is, that
without a naturally religious constitution, man would be
capable of experiencing neither a true nor a false conversion; and that without a religious education to some extent, he is not likely to experience either. And, moreover, that education which gives most promise of a truly
gracious result, if it be appropriated by the Holy Spirit,
is most likely to produce a counterfeit of it, if the Spirit
11*X




126               COMING TO CHRIST
is not bestowed; and the more perfect the education, the
more perfect will be the counterfeit.
We inquire now what connection religious treatment has
with the subject under consideration. And here it may
be remarked that a perfect religious treatment cannot, as
in the case of a correct education, be conceived of as contributing to a false conversion. This may, however, be the
case with the best religious treatment that can be received
from the wisest and best of Christian men. Such treatment, through want of perfect spiritual insight, may be
ill adapted to the end desired. By a slight want of fitness
in some word of counsel or exhortation, the feelings of
the seeker after God may be turned into a channel which
shall lead to an unspiritual issue. That treatment which
to human wisdom may seem best suited to a particular
case, may, under the Divine eye, be seen to be quite the
reverse. This being so, it is evident that much of the
common, but well-intended treatment to which inquirers
are necessarily subjected, must not only in some cases frustrate the end sought, but in many others lead to an issue
which is false.
Perhaps no kind of false treatment is more general at
the present time, and more likely to lead to spurious conversion, than that of urging inquirers to embrace the gospel, to the neglect of an endeavor to secure conviction of
sin. Constantly to urge and press it upon men to embrace the gospel, in such terms as "to come to Christ,"
"to give their hearts to God," "to believe in Jesus," "to
accept of a Saviour," before they have any real sense of
sin or of their need of a Saviour, must often result in a
spurious work.  Such treatment, so far as it has any
effect, forestalls the foundaltion-work of regeneration.
It may be said that these exhortations are intended to




WITHOUT CONVICTION.              127
embrace conviction of sin and being slain by the law. If
so, then it is objected that they do not make the impression
intended. Men are strongly inclined to pass over, in the
easiest manner possible, their sin against God, and seek to
become reconciled to him without a recognition of it.
WVhen, therefore, God is represented to the sinner as merciful only, and the sum of regeneration is exhibited as
consisting in simply "coming to Christ," "believing in
Jesus," "giving the heart to God," and "accepting the
Saviour," he is quite likely to ignore the fact that he is a
sinner, and that God is angry with him for it. There must
be a direct declaration of that truth, in the most positive
terms; otherwise he will regard God's mercy simply as
goodness. He will look upon Christ, not as an atoning
Saviour, but only as a kind and sympathizing friend.
Or, again, it may be objected that these are scriptural
exhortations, and that we have the sanction of divine
authority for their use.  To this we answer that no objection is made to the use of these exhortations, in a proper
manner, and under appropriate circumstances. Neither
Scripture invitations nor precepts are to be indiscriminately employed. The objection lies against urging persons to accept of a Saviour before they feel any need of a
Saviour, which is powerless, as it would be to invite men
to drlink when they are not thirsty, or eat when they are
not hungry. Christ said, " Come unto me all ye that labor
and are heavy laden, and I will give you rest." But the
exhortation is not to those who do not labor and are not
heavy laden. Such could not rest if they came. "The
law is our schoolmaster to bring us unto Christ."  The
objection lies against Christians attempting to take the
Nwork of the law into their own hands, against their inviting the sinner at once to Christ, without first directing himi




128           INVITATION POWERLESS.
to the law, to be instructed thereby, and convinced of his
need.
Christ should be exhibited agonizing on the cross, to
prove that men have need of a Saviour, and to cause them
to realize it. Conviction of sin may be sought by means
of the law or the gospel, either or both, as in any given
case may be deemed most effectual. But is it not in vain
to urge men to come to Christ, to accept of him as a
Saviour, till this end is gained? He himself declares that
he came not to call the righteous - those who think themselves righteous -but sinners to repentance.  The reason
men do not come to Christ is not so much because they
are not enough invited, as it is because the invitations,
even of Christ himself, are powerless upon them, since
they do not feel their need.  When men see that they
are sinners, that they have not only violated the law,
but trodden under foot the Son of God, and that there
is no way of escape for their guilty souls but through
Jesus Christ, they will, almost instinctively, like the blind
man, cry to him for mercy.  They can hardly be kept
from embracing him.  They will, at most, need to be
pointed to him, with the exhortation, " Behold the Lamb
of God! "
The treatment which is regarded as liable to produce
a false effect seems to be based upon the supposition that
men naturally feel that they are in a lost condition, especially if they have been religiously instructed. Hence
they are urged to come at once to Christ, and trust in him;
and the only conception. they have, or can have, of the
exhortation, is, that they are to come and live for Christ,
promote his cause, and trust in him for blessing; whereas
they should feel that they are in no condition to enter his
service till they have first repented of their sin.  They




ALL MEN BELIEVE.                 129
cannot come to him as their master, until they have
first come to him as their atoning Saviour. He will not
receive their service till they have been washed in his
blood.
Objection does not lie against employing these exhortations in public address, if they are not used out of due
proportion, when compared with instruction and exhortation pertaining to the law and sin. Nor does it lie against
their application to an anxious sinner, personally, if the
law has already done its work in his heart, although in
such a condition there will seldom  be occasion for' the
exhortation. But to invite the sinner to trust at once in
Christ, and accept of a Saviour, when the commandment
has not yet come and revived his sin, must either produce
no effect upon him, or a spurious one.
It has been shown that circumstances, essentially affecting the use of exhortations to believe and trust in Christ,
have materially changed since these invitations were employed by him and his immediate disciples. The Jews, as
a people, did not believe in Christ intellectually.  They
were bitterly opposed to acknowledging him as their
Saviour, for a variety of reasons, aside from their natural
disposition to trust in their own righteousness, and their
unwillingness to be saved by grace. At the present time
it is not so. MIen do believe in Jesus Christ intellectually.
Intellectually, they are perfectly willing to trust in him.
The only hinderance to their acceptance of him is their
natural self-righteousness, and consequent want of a felt
necessity of having any Saviour. To exhort men to believe in Jesus and come to Christ, therefore, has not the
same power now as when these exhortations were originally
employed, since it does not now, as then, constitute the
outward consideration over which the heart of the sinner




130              GOD, CHRIST, AND MAN.
breaks.  Then a merely intellectu'al acknowledgment that
Jesus was the Messiah, was an unmistakable sign of faith.
It was certain proof that the law had done its work, and
thalt the heart of the sinner was broken on account of sin.
Then an intellectual belief in Christ, and willingness to
accept him, came only after conviction of sin; but now it
goes before, and that, too, very far.'
It clearly follows, therefore, that to exhort men to come
directly to Christ, to trust wholly in him, just as they are,
and accept of him as their Saviour, where there is no conviction of sin, is well calculated, so far as it has any effect,
to cause a merely intellectual belief and trust in Christ as
a friend, to take the place of conviction of sin, and a hearty
embrace of Christ as an atoning Saviour and glorious
Redeemer.
Man's primary relation is toward God as his Creator,
Lawgiver, and Benefactor, while his relation to Christ as
his Redeemer and Saviour is secondary and intermediate.
Repentance is to be exercised toward God, and faith toward our Lord Jesus Christ. At the present time, man's
relation to God as the Lawgiver is greatly neglected.
Christ is urged upon the sinner as a Mediator between
himself and God, before he realizes that himself and God
are at variance, or that there is any need of mediation
between them. Acceptance of Christ, therefore, becomes
forced and unnatural, whereas it should be spontaneous
and earnest.  This arises from the liability of the public
mind, in religious things as well as in others, to become
unduly swayed in one direction, and so lose a well-balanced
view and practice of the entire scheme of grace. The
evil, moreover, perpetuates itself. The greater the momen1 If there were exceptions to these statements, they were doubtless rare.




REPENTANCE AND FAITH.            131
turn in a given direction becomes, the greater it is liable
to become, until it expends itself, and a violent reaction
ensues.
It should be added, in confirmation of the above, that
while an acknowledgment of faith in Jesus Christ furnished the ultimate test of the conversion of a Jew, yet
the Scriptures enforce the duty of repentance as abundantly as they do that of faith; and when they occur in
connection, repentance takes the precedence. "John the
Baptist came preaching in the wilderness of Judea, and
saying, Repent ye, for the kingdom of heaven is at hand."
"From that time Jesus began to preach, and to say, Repent, for the kingdom of heaven is at hand." "And he
called unto him the twelve, and they went out and
preached that men should repent."  "Then Peter said
unto them, Repent and be baptized for the remission of
sins." "God commandeth all mlen everywhere to repent."
"Jesus came into Galilee preaching the gospel of the kingdom of God, and saying, Repent ye, and believe the gospel."  Paul, also, declares that he "taught publicly, and
from house to house, testifying both to the Jews and also
to the Greeks, repentance toward God, and faith toward
our Lord Jesus Christ."
Another mode of treatment which contributes very
strongly to produce a counterfeit of a work of grace, is
that arising from the sentiment that all persons who are
seeking to become Christians must be uniformly encouraged in their efforts.  No discouraging aspect of the subject must ever be presented to their minds, lest they should
be disheartened, and their efforts relaxed.  To talk to
inquirers of God's purposes, of sovereign grace, of human
inability and utter dependence on the Holy Spirit, is but




132            ENCOURAGING INQUIRERS.
to cripple their courage, and defeat their salvation. Many
Christians fear to have inquirers told that "No man can
come unto Christ except the Father draw him," and that
"it is God that worketh in them, both to will and to do,"
lest they shall feel their weakness and dependence, and
so abandon their endeavors to come to Christ.
Such treatment, applied uniformly and indiscriminately
to every stage of religious inquiry, is, in all but a few
exceptional cases, likely to result in a spurious conversion.
It does indeed greatly increase the number of nominal
Christians, and as greatly prevent the increase of genuine
ones. "No man can come unto Christ except the Father
draw him." There is no encouragement for the sinner,
whatever, unless God, of his own free and sovereign grace,
have mercy on his soul. To realize these truths is the
fundamental part of a work of grace. The sinner must
be reduced to absolute despair of all his own efforts, before
he will flee to Christ. The process involves a state of
extreme discouragement and hopelessness.  The sinner
must see that every other resource and refuge is gone,
before he will fall at the foot of the cross for mercy. He
must be brought actually to taste of death, before salvation can become most sweet to his soul. It is thus that
"the righteous are scarcely saved," and only thus that a
Saviour becomes most precious.
Carefully to suppress, therefore, every word of alarm to
the sinner, and constantly hold up before him a hopeful
prospect of success in his efforts, is to use the direct means
to defeat the end in view. The seeker after God who is in
a state of hopefulness that he shall soon realize the object
of his search, is yet in a very unhopeful condition.  He
has not begun to appreciate the danger to which he is
exposed, nor the dreadful wrath of God toward him on




CONVERSION NOT EASY.               133
account of sin.  To encourage such hopefulness, is to
ignore the sinner's sin, the holiness and justice of God,
and the sovereignty of the Holy Spirit.
To effect a reconciliation between God and the sinner, is
the most difficult work ever undertaken, even by God himself. It is that in view of which every impenitent soul has
infinite reason to tremble and be afraid. To exhibit it to
impenitent, unenlightened, and unawakened men, as a
matter in regard to which they have every reason to be
hopeful and encouraged, and to seek to induce them to
enter upon the work of securing their salvation, by representing that it may be accomplished with ease, is the direct
means of leading them to a false conception and a correspondingly false experience of a work of grace. A man's
efforts to effect any undertaking will be energetic and
earnest, according to his conception of its greatness and
difficulty. It is not natural to expend much energy, over
and above what the end to be accomplished demands. So
an individual's experience of a work of grace will be
likely to be deep and thorough, according to his conception of the greatness of the work to be wrought.  If its
difficulties are all ignored, if his conception of reconciliation with God is that there is no difficult adjustment
to be effected between a rebel subject and an offended
Jehovah, but that God is already reconciled, and it is
only requisite that he should resolve to forsake his sin,
and live for God, which he may do at any time, then his
reconciliation will be likely to be entirely spurious. lie
will be utterly unprepared for a work that is genuine and
thorough.
Man's natural conception of what it is to become a
Christian is altogether superficial.  He is, naturally, too
hopeful, and too much encouraged in regard to it. He says
12




134            SEEKING TO BE HAPPY.
to the Saviour, " Go thy way for this time; when I have a
convenient season I will call for thee." The idea that he
will attend to it at a convenient season, implies that he
conceives it to be so easy to become a Christian, that it is
not necessary to regard particularly the Lord's will or the
Lord's time. He may attend to it at any time most convenient to himself. To encourage this disposition, therefore, when it should be broken up, and the feeling induced
that the soul is in great danger, that God is angry, and
that it is fearful to tamper with his mercy and justice, is
the direct course for promoting a work that is false.
Here it may be asked, If no encouragement is held out
to men to seek to become Christians, who will make any
effort? Must not Christ be set forth as a Saviour ready
"to save to the uttermost, all who will come unto God by
him?" It must be understood that the treatment objected
to is not that of encouraging men to seek to become Christians, but it is that of endeavoring to produce an encouraged and hopeful state of mind in impenitent and unenlightened persons who are inclined to seek religion. They
should be encouraged to seek for such a view of themselves as would be exceedingly discouraging to them, and
as would reduce them to a state'of utter hopelessness.
They should be taught that when they have attained to
this, they may be encouraged that a work of grace is in
progress. No man is ever converted while in an encouraged and hopeful state of mind. Christ is accepted by the
sinner only in the last extreme of conscious peril. He is
saved as a brand from the everlasting burnings.
Another kind of treatment which tends to promote
spurious conversion, consists in the effort to induce men
to become Christians for the sake of the happiness which
the Christian life affords. No objection lies against in



SORROW IN RELIGION.              135
structing unconverted persons that the Christian life has
a peace that passeth understanding. This should be impressively set before them. But to represent this life as
one of unmingled happiness, and to endeavor to induce
them to become Christians by virtue of the implied motive
of enjoying this happiness, has the tendency to supplant
a genuine experience by one that is false.
In the first place, such a statement regarding the Christian life is not true; and we are not warranted in employing an untruth to persuade men to become Christians,
however well adapted to the end it may seem. The Word
of God, and all experience, teach that in this life the Christian shall have tribulations; that he shall be persecuted
for righteousness' sake; and that, like his Master, he shall
be "a man of sorrows, and acquainted with grief." He
may, like Paul, glory in all these things; yet not for their
sake, but on account of the discipline they minister to a
higher end. "If ye be persecuted for righteousness' sake,
happy are ye;" yet not on account of the persecution, but
the end it serves. There is a joy in true religion which
the world do not know; and there is a sorrow in it which
they do not, and cannot know, until enlightened by the
Holy Ghost.
To acquaint unconverted men with this truth as it is,
and allow it to have its legitimate effect upon them, is
important and salutary. But to present unvarying happiness on earth as the grand inducement for becoming
Christians, is utterly powerless to effect a true Christian
experience. How can such a motive conduce to enlighten
man as to his guilty nature, and lead him to repentance
and faith in a crucified Redeemer?  It would seem, sometimes, as if it were supposed that the great, magnetic
power of the cross lay just here.  Some Christians are




136              CREATING REVIVALS.
thoroughly penetrated with the sentiment that nothing
but the pleasures of religion must be exhibited to unconverted men, lest they should be discouraged from seeking
it. There must be no dull notes in their songs. If they
have sorrows, they must be carefully suppressed,- as if true
religion could not commend itself, but, to be attractive,
must be only partially known.
It is admitted that such an aspect of religion is inviting; but it is evidently inadequate to lead to anything
more than a spurious result. It may incite to reformation
of the outward life, ujpon a self-righteous basis; but it has
no adaptedness to awaken a sense of guilt, or produce repentance or humiliation. It may lead men to seek for an
increase of the same kind of happiness they already possess, arising from satisfaction with themselves; but it will
not lead them to abandon this, and seek for a happiness
which is diverse, arising from brokenness of heart before
God, and undeserved forgiveness of sin, through a gracious
Redeemer.  Such a mode of treatment, therefore, of
unconverted men, must be not simply ineffectual, but
deleterious.
Similar in their spirit, and equally liable to produce spurious conversions, are the means sometimes employed for
creating and promoting revivals of religion. We refer to
those which are of a politic rather than a spiritual nature;
such, for example, as an endeavor to create a revival by
producing an expectation that a revival is about to occur,
and then endeavoring to promote it by representing the
work as very great, and greatly increasing. Objection lies
not against making a truthful statement of facts, and
allowing it to have its legitimate effect, but against insulting God's sovereignty, and ignoring man's dependence, by
resorting to means of a worldly nature to accomplish a




RISING FOR PRAYERS.               137
spiritual end. Doubtless such means may be overruled to
the real conversion of some souls, though adapted to produce conversion that is spurious.
It hardly needs to be said that of a like character is the
practice of urging persons who may be inclined to seek
religion to perform certain external acts, which imply a
committal of themselves as seekers after God, a subduing
of pride, and a willingness to do whatever may be requisite for becoming Christians. Objection lies not against
the practice itself, but against an improper mode of employing it, especially against great urgency and frequency
in its use. Wisely employed, it may be of benefit; ulnwisely, of great injury. A peculiar attitude of mind often
exists among religious inquirers, upon which it may be
serviceable to brine to bear some tests of their willingness
to commit themselves as having entered upon the work
of seeking their salvation, or of their willingness to submit to any terms the gospel may impose, involving whatever sacrifice of pride or aught else. But if the inquirer
is not in this particular frame, then the performing of such
acts is likely to be harmful rather than beneficial. Frequent and strong urgency to commit themselves, may
indeed be overruled to a salutary end; but it is calculated
to produce the opposite.
In the first place, this urgency involves and conveys the
impression that these acts have some efficiency, or that
they are an essential part of true conversion.  Having
repeatedly performed them, the inquirer conceives of himself as having gone through with a certain part of the process of becoming a Christian. Or, he thinks that his willingness to perform these acts is a proof of his being a
real, earnest, and sincere seeker after God; that his pride
is humbled, and that he is fiully willing to submit to the
12*




138             DECEITFULNESS OF SIN.
terms of salvation; whereas in these outward acts there is
no test of these inward feelings, unless the inquirer is precisely in the frame of mind suited to being tested by the
particular means employed.
The young man in the gospel would, doubtless, have
freely submitted to the act of rising for prayers, or taking
the anxious seats, or any other test except the one the
Saviour employed; and his submitting to these would
have greatly strengthened his false hope that he was a
Christian. As with the test applied to this young man,
these external acts should serve to expose to the inquirer
the point of unwillingness in him to become a Christian.
Hence refusing to submit to these tests, often has a better
effect than compliance with them. Performing these acts
may either be mistaken by the inquirer for the inward
feeling, or regarded as signs that the feeling is in advance
of what it really is. Or submission to these requirements
may even be taken by the individual for submission to the
terms of salvation.
~ III.-DECEITFULNESS OF SIN.
The discussion has hitherto pertained to those external
influences which operate as the causes of a counterfeit
experience of religion. There are two other causes contributing to this result, which must not pass unnoticed.
They are the real animus, or rather the virus, the poison
of all the others. These are the deceitfulness of sin, and
Satanic influence. Without these to infuse their influence
into them, the other causes would have no power to produce the disastrous results which have been described.
It is by these that good means are made to promote a
bad end.




SIN ACCOMMODATING.                 139
Doubtless the most prominent and fatal characteristic
of sin is its power thoroughly to deceive both the subject
of it and unsuspecting and undiscerning observers. He
who is deceived by sin, is entirely unaware of the fact. To
be deceived, one must be confident that he is not deceived.
This confidence sin has the power to produce and sustain.
It perfectly disarms the individual of all ability to detect
the deception he is under. It is willing to adjust itself to
any creed whatever; it will make any professions, and any
confessions, if it may only retain possession of the heart.
It is willing the individual should make any declarations
he please regarding his views of sin. He may declare his
hatred of it, his non-possession of it, or his determination
to war against it. It is not the highest aim of sin to cause
its presence and its works to be seen and acknowledged. It
is willing, if necessary, to live and reign in the heart, and
receive no credit. It is more anxious about deeds than
professions. It cares more for the spirit than for the outward works. It is so anxious to retain possession of the
soul, that it will readily consent to leave the matter of
credit to be adjusted at that tribunal where " every secret
thing shall be brought into judgment, whether it be good
or whether it be evil." So far as may be, it doubtless
loves to have open triumph in this world. It desires to
make the ranks of its professed votaries appear as formidable as possible, for the sake of its greater sway.  But
where the restraints of a religious education, or desire to
escape the consequences of sin and secure the rewards of
holiness, prevents, it is quite ready to yield the advantages
of an outward profession, for the purpose of retaining to
itself the citadel of the heart. It will, for the sake of a
better protection, even lend its influence to produce a good
external living.




140             SIN CONCEALING ITSELF.
The fact that sin possesses such a characteristic, is not sufficiently regarded. The supposition too commonly prevails
that
"Sin has (not) a thousand treacherous arts
To practise on the mind; "that it has no disposition to conceal itself, and that it so
hates holiness as never to put on even the garb thereof.
It is supposed that the sinfuilness of the heart always
exhibits its true colors, and in this respect discovers a
praiseworthy honesty. Hence if a man with apparent
sincerity professes to have found the Saviour, it is thought
it should not be questioned. One must know his own
feelings, and he can have no motive to deceive. If he
honestly believes and declares that he loves the Saviour,
or that he enjoys prayer in the true spirit, to doubt the
statement, and seek for other evidence, is uncharitable
and unkind. But if it is remembered that the heart, by
reason of sin, is deceitful above all things, and that, in
consequence, a person who is not enlightened by the Holy
Spirit is ignorant of himself, the propriety of such a course
becomes apparent. A man's honest opinion of himself
cannot be trusted. He becomes the subject of a work
which he does not know is feigned.
The sentiment is also sometimes expressed, that though
it might not be safe to trust the statements of the young
and ignorant respecting themselves, yet it is otherwise in
regard to persons of intelligence and known integrity.
This, however, is utterly false to the premises in the case.
Is he less likely to be deceived by sin, who has been under
its dominion for forty years, than he who has been so for
only ten? Or, it is said that the man of forty has a more
mature judgment, and better understands his own feelings.




SATANIC AGENCY.               141
So, we answer, has a man of forty, who is blind, a more
mature judgment than a child of ten who is also blind.
But has he, in consequence, any better knowledge of colors than the child? Miental cultivation has not the slightest power to open blind eyes, or give spiritual perception.
Sin has ample ability to deceive the most intelligent and
mature, as well as the young and ignorant; indeed, in
them it finds a larger material into which to transfuse its
baneful poison, and so produce a deception deeper and
stronger, and far less easy to be broken up. Hence the
liability that a man of intelligence and strength of character will be deceived by sin, is at least equally strong with
that which exists in the case of a child, or a person of
limited intelligence. The more mental development and
religious knowledge the individual possesses, the more
ample means sin has for producing a counterfeit work,
which shall be most likely to deceive. The materials
being abundantly furnished, the inducement is strong for
the sinner to attempt to erect a structure himself, with
which to cover his houseless head.
~ IV. —SATANIC INFLUENCE.
The last cause of which we shall treat as contributing
to a merely supposed work of grace, is that of Satanic
influence.  Here we have to contemplate the personal
agency of Satan himself, exerting a direct influence upon
the minds of men in any and every possible way, in order
to prevent them from becoming the true followers of Jesus
Christ.  He is "the prince of the power of the air, the
spirit that now worketh in the children of disobedience."
His influence is the opposite to that of the Holy Spirit, -
the one being for evil, the other for good. The Holy




142               SATAN FABRICATES
Spirit is the mightier agency; but the inferiority of the
Evil Spirit is compensated, in part, by the fact that his
operations are in accordance with the natural tendencies
of the heart, while those of the Holy Spirit are against
them. They form a parallel, too, in that these personal
agencies themselves are invisible.  "The wind bloweth
where it listeth, and thou hearest the sound thereof, but
canst not tell whence it cometh and whither, it goeth; so
is every one that is born of the Spirit," or destroyed by
the works of the -Devil.  The Evil One, like the Holy
Spirit, operates upon the mind, in perfect harmony with its.
free moral agency, so much so as to prevent all suspicion,
on the part of the individual, that he is influenced from
any external source. Like the Holy Spirit, he has an
accurate knowledge of the human mind, the motives by
which man is wont to be actuated, and is thoroughly
acquainted with the secret avenues to the inmost recesses
of his heart. He is well acquainted, also, with the plan
of salvation, and all the features of an experimental work
of grace.
But, unlike the Holy Spirit, the preeminent attribute of
the Evil One is to deceive. He is a liar, and the father
of lies, and especially of such lies as have the most resemblance to the truth. It is his particular province to
deceive and blind the mind, as it is that of the Holy Spirit
to undeceive and enlighten. He loves to see men resting
upon false hopes of heaven, and loves to use his influence
to produce them. He is the fabricator of spurious conversion, as the Holy Spirit is of genuine. He uses the
same materials to construct his false work that the Holy
Spirit does for the true, and, by a most artful counterfeit,
he moulds them into the same external form. The Holy
Spirit has a peculiar power to enlighten and convince the




FALSE CONVERSIONS.              143
soul as to the genuineness of his work, and the Evil Spirit
has a peculiar power to deceive the soul as to the genuineness of his. When men are being persuaded to seek for
true religion, Satan knows too well how to thrust into
their possession an artfiul counterfeit, if he cannot entice
them into open sin. He loves to induce false hopes of
being saved in the gospel way, because of the almost certain barrier they form against future genuine experience.




CHAPTER III.
RESULTS OF UNRECOGNIZABLE REGENERATION.
THE results of being left to experience a false conversion, are inexpressibly sad. That chiefly to be lamented is
the almost insuperable barrier it forms against an experience that is genuine. We can conceive of nothing which
stands so directly in the way of a true work of grace,
as a counterfeit of it; and the more perfect the counterfeit, the more efficient an obstacle it becomes. A false
experience based upon sound doctrine, is most of all to
be avoided. No change of sentiment can be expected to
produce an improved condition. Hence a false professor
of true religion is in a more dangerous case than a true
professor of false religion.
It would seem as if the outward performance of Christian duties would, in process of time, lead to a vital
acquaintance with them; but neither observation nor a
sound philosophy confirms such a supposition. How rare
an occurrence is it to see a person become truly converted,
after having been introduced into the visible church of
Christ! If the tendency of performing the outward duties
of religion is to lead to conversion, such occurrences ought
to be frequent in the churches, or else the membership is
far more free from false professors than has ever been supposed. At all events, if the profusion of religion tends to
conversion, we should expect more conversions in the
churches, or fewer exclusions from them. Facts, however,




FALSE PROFESSORS HOPELESS.          145
prove that neither the performance of the outward duties
of religion, nor the restraints of a Christian profession, nor
the discipline of the churches, has comparatively the least
tendency to induce a vital knowledge of the truth where
it has never before existed.
Who ever heard of church discipline being instrumental
in the conversion of a wayward member? It has often
been instrumental in the return of a backslider, or the
repentance and reformation of a disciple that had wandered; but where the life has evinced that the person
had never tasted the grace of God, the general effect of
discipline has been to drive such from the visible fold.
Those who have been led by this means to repentance
and reformation, have seldom regarded this as their original
conversion. Judas was driven to his own place, while
Peter repented; but neither was converted after being
received into the apostleship. Nor has the reflex influence
of having performed, for a time, the outward duties of
religion in the visible church, enjoyed its instructions and
associations, and received its discipline, been referred to as
the means, under God, of the individual's conversion at a
subsequent period.
It is not the design of the cultivation attendant upon a
Christian profession to produce a new and vital change in
the heart, but to nurture that which is supposed to have
taken place already. Nor can we expect that the Holy
Spirit will interpose to bless the sacred influences of an
outward profession of religion to the conversion of a deceived professor.  If it were so, then Judas ought to have
been converted, instead of hanging himself.  The Holy
Spirit operates upon the minds of men in harmony with
natural laws. He never violates a true mental philosophy.
We have no right to expect that he will employ that
13




146              OBSTACLES TO THE
which is naturally suited to develop character, for the purpose of producing a radical change in the same.  The
individual who is deceived, whether he has publicly professed religion or not, naturally and necessarily, fiom the
position he occupies, uses all the means of grace, not for
the purpose of radically changing his character, but to
improve it. Hence it is simply presumption for him to expect a vital change. It is not uncommon to find persons
who have recently ventured to believe they have become
Christians, using such language as this: "I mean to perform all my duties, and if I am not a Christian, I hope I
shall become one." This is a vain hope. The performing
of external duties does not make one a Christian. No
man is in a position to do the duties of a Christian until
he has become reconciled to an offended God. To attempt to perform them without repentance is assuming the
changeableness of Jehovah; and no one can hope that that
assumption will be blessed to his conversion.  To direct a
person therefore, who is seeking to become a Christian, to
go forward and do his duties, leaving the question as to
whether he has been converted, is dangerous in the extreme, in case such a one has not already passed the crisis
of a gracious work.
Another obstacle in the way of the conversion of a f;lse
professor, is, that he has formed in his mind an idea of
what the Christian graces and spirit are. It is an idea
which he has cherished long, and hence it has become
thoroughly imbedded into his mental constitution. From
the want of spiritual enlightenment, no deficiency in his
views has been discovered.  His confidence is therefore
unwavering and unbounded. He thinks he perfectly understands his feelings as they are and ought to be.  To
become truly converted, he must be stripped of these false




CONVERSION OF PROFESSORS.            147
conceptions. His confidence in his own views must be
destroyed. It matters not how much nor how long he
may have studied, and read, and heard, and compared, and
seen, and weighed. If the Holy Spirit has not enlightened
his soul, then he knows nothing yet as he ought to know.
Before he becomes a Christian he must realize this. His
knowledge must be reduced to the zero point. He must
be brought, like a little child in absolute darkness, to beg
for light. But this is difficult.  These natural and false
conceptions have become indurated into a long cherished
and established creed. He has been in the habit of exercising a kind of repentance, faith, love, joy, and hope, and
has regarded them as truly Christian exercises. He has
been accustomed to enjoy prayer, and has firmly believed
it to be real spiritual enjoyment; whereas, in spirit, none
of these have the semblance of a truly Christian character.
He has not the slightest conception of the possibility of
an experience of these things lying beyond his own. To
undergo such an extreme change, therefore, in his views,
becomes, humanly speaking, a moral impossibility. IIe
has, indeed, no inclination to seek for such a change. lie
performs all duties, therefore, receives all instruction, and
makes all research to confirm the course he has chosen.
The deceived professor has been accustomed, also, to a
false exercise of the Christian graces. This is likewise an
obstacle in the way of an exercise that is genuine.
In the first place, the feeling that one is very far from
having in exercise the Christian graces, is one of the most
favorable mental states for acquiring them. There needs
to be a cultivated habit, on the part of unconverted men,
of believing that they are by nature utterly destitute of
everything that has even the semblance of the fruits of the
Spirit, in order to ensure the greatest promise of future




148             COUNTERFEIT RELIGION.
blessing. This should not be merely a passing feeling,
but an abiding conviction, which has grown with the
growth, and become an essential part of the mental constitution.
He who has been in the habit, for any length of time,
of believing himself to be a Christian, is in the opposite
of this condition. He has been accustomed to believe
that he has had the Christian graces in exercise. Or, if he
comes to the conclusion that he has been mistaken in regard to the nature of his exercises, he still retains the feeling that he has made a somewhat near approach to true
religion. A man who has had in his possession counterfeit money, which he believed to be good, has a different
feeling from one who has never owned even a counterfeit
dollar in his life. He still retains, for a time, the worthless
material about him, and does not feel so poor in possession
of it, though convinced of its worthlessness, as he would
without it.
It is even so with him who has for a time been in possession of a counterfeit religion. In the nature of the case,
it is impossible for him to realize his destitution as otherwise he would. That which has the close appearance of
real money, or true religion, serves to create and sustain
the impression that it is such; and, in the case of religion, by so much is the earnestness in seeking for that
which is genuine impaired. To be deeply and vitally
earnest in seeking, the sinner must be dispossessed of the
feeling that he has ever made the slightest approach to a
spiritual condition.  Under ordinary circumstances, this
is difficult. It is even more difficult than the work of conversion proper. In the case before us it is especially so.
It is more difficult to become disabused of old habits of
thought and feeling, than to acquire new ones.




PRIDE, DISAPPOINTMENT.              149
The individual, for example, has been in the habitual
exercise of a kind of prayer, repentance, faith, and love,
which are thoroughly spurious. To divest himself of the
habit induced by these exercises is, humanly speaking, a
matter of almost utter impossibility, — which stands in the
way of a vital religious experience. If an original, literary
education is imperfect or false, it is fatal to a finished and
perfect scholarship thereafter. Analogous are the effects
of a false religious experience. It were far better for a
person never to have had any conceptions of the Christian
graces, or any religious exercises, than such as are false.
The natural pride of the heart is also opposed to the
abandonment of one's opinions and exercises, especially if
they have been cherished long. The truly regenerate person may have sufficient humility to confess to an error in
religious experience, but it can hardly be expected of one
whose natural pride is yet unsubdued. Such persons often
declare their willingness and desire to see and confess
their error, if they are in error; but they have not the
slightest conception that such is the case, or they would
not be so ready to make this declaration. Indeed, they
are resolved to shut their eyes against it. Their pride
stimulates them to.cling to their profession, when it has
once been made, in the face of the most appalling danger.
It is also a disappointment to an individual to abandon
what he has believed to be a good preparation for death
and a glorious immortality. It is a disappointment which
he dreads to incur, and feels he cannot endure. Besides,
an instinctive feeling of unsafety is connected with it.
The person says: "If I abandon this, I have nothing to
cling to. My hope is then entirely gone." The actual
sentiment of his heart is, though he would not like to
acknowledge it, that a false hope is better than none.
13*




150                   HISTORY OF
The deceived professor also being unenlightened, and
hence incapable of perceiving any imperfection in his hope,
cannot feel that he ought to abandon it. Ordinarily, persons in this state conceive that to do so would be exceedingly wrong. The true Christian often thinks it wrong to
cherish his hope while so much cause exists for its abandonment; but the false professor thinks it would be wrong
to abandon his while so much cause exists for cherishing
it. He looks upon the integrity of his life, the correctness
of his example, and his promptness and strictness in the
performance of religious duties, and ascribes them to the
efficiency of his hope. He believes that he has great love
for Christ, enjoyment of prayer, desire to do good, and
ascribes these to the same source. To abandon a hope,
therefore, which is productive of so much good, he thinks
would be a great moral wrong.
The question may arise here whether false professors of
religion do, ordinarily, thus continue to cherish hope, and
maintain an outward conformity to the requirements of
their profession; or whether, in process of time, from the
want of a true relish for religious things, they do not lose
their zeal, lapse into worldliness, and so conclude they have
been deceived; or, still again, whether they do not, ere
long, fall into some open violation of their profession, become subject to excommunication, and in this way arrive
at the same conclusion of self-deception? Undoubtedly
many do thus lapse into worldliness, and lose their religious
zeal; and many more fall into open sin, and lose their connection with the visible church. What proportion of all
who suffer exclusion are false professors, or what proportion of false professors suffer exclusion, we cannot say. It
is, however, to be regretted that so many, who give no
evidence of true piety, are left to persevere so long in




FALSE PROFESSORS.               151
maintaining an outward conformity to the requirements
of their profession upon a self-righteous basis. Facts will
sustain the statement, also, that those who fall from their
profession seldom conclude, in consequence of it, that they
were deceived; or if they do, they seldom or never afterwards become truly converted.
Undoubtedly the collected history of those who, from
want of a true relish for spiritual things, have lapsed into
worldliness and lost their profession, would show that their
course has been as follows: Either they have become
careless and indifferent about their religion until the approach of death, when their old hope has been recovered
from the rubbish in which it had been buried long, for the
purpose of sustaining them in the dying hour, and easing
them off as comfortably as possible into a dreadful eternity; or else, in some time of affliction or religious awakening, they have been led to resume their profession upon
the original basis, and retain it until eternity has revealed
to them its real nature. The history of those, too, who
have lost their profession by open violation, would show
that they have, in consequence, either acquired a profound
disgust for religion and distrust of its reality, which has
continued to the end of life, or, except in the rare instances of confession and reformation, they have justified
themselves, decried the decision which condemned them,
and so determined to continue until the final judgment
which shall settle all. In neither of these classes has there
been an abandonment of the original ground of hope, and
a new and genuine experience of vital religion. Hence it
may be stated, as a general rule, that false professors of
religion live and die resting for salvation upon no other
than the basis of a false profession.
This leads us to speak finally of the mental attitude of




152        HOPE OPPOSED TO CONVERSION.
hope, in a deceived professor, as being an almost insuperable barrier against genuine experience. Facts show that
hope once cherished for any length of time, whether true
or false, is seldom abandoned. An intelligent Christian deacon, upon a sick-bed, in reply to a remark that it was hoped
he was enjoying the comforts of religion, once said: "If
I am not prepared to die, it is too late; I shall probably
rest upon the hope of my youth. It is difficult to abandon
a hope that has been cherished so long." The remark is
full of truth, and is as pertinent to a false hope as to one
that is genuine. Men seldom pull down a pleasant and
comfortable dwelling, simply because its foundation is in
the sand.
The mental habitude of hoping is directly averse to
those states of mind which are most favorable to regeneration. It is a state from which it is exceedingly difficult
for the individual to free himself, and one whose effects it
is impossible for him wholly to remove, even when convinced that his hope is spurious, and must be abandoned.
The mind cannot restore itself to the position in which it
would have been if it had never occupied the attitude of
hope. It cannot, so to speak, un-hope itself, and assume
the condition of one lost. When, through the persuasion
of others, or conviction of its worthlessness, the hope of
the individual is given up, as is sometimes done, it fails to
be accompanied with that deep sense of alarm which is experienced by the awakened sinner. He does not realize
his utter helplessness and dependence on the sovereign
power of God in such a manner as to subserve a work of
grace. What he has done already, he has done in his own
strength, and he feels that by greater exertion he could do
still more.
It would seem as if an individual, having exerted him



SELF-JUSTIFICATION.              153
self to the best of his ability, and supposed he had succeeded, on discovering that his success was false, would
distrust his own strength, and cast himself upon God for
help. This is doubtless often the case, with one who does
not go so far as to entertain hope; but when that position
has been attained, and occupied for a time, it is believed
that such a result seldom follows. The language of the
individual is more likely to be, "I have done the best I
could, and if my hope is not good, I cannot help it; I am
not to blame." Instead of being led to cry to God for
mercy, because of the insufficiency of his own efforts, he
is rather disposed to self-justification, in consequence of
having done the best he could. Since he can do no more,
he is determined now to throw the responsibility of his
salvation on God.  In this mental attitude, his original
hope revives. It is nurtured by a recollection of what he
has done. He cannot resign himself fully to the conviction that all his prayers, and works, and professions, in the
exercise of which he thought he enjoyed so much, will be
utterly lost, and go for nothing. Instead of being penetrated with a sense of his awful guilt in having rendered
to God nothing but a solemn mockery, and having worshipped and served him solely from selfish and selfrighteous motives, his self-justifying spirit gains the ascendency, and prompts him to fall back upon what he has
done, and risk the event.
In some instances, by the persuasion of faithful Christian counsellors, persons who have been left to entertain
false hopes of salvation, conclude, with little reluctance, to
abandon them, and resolve to seek God anew. Even then
the prospect is equally dark and unpromising. A repeated
effort is almost sure to end in a second spurious result.
The mind and heart are more likely to resume their former




154           SECOND EFFORT FRUITLESS.
course than they were to adopt it at the first. The individual, instead of feeling his helplessness and ignorance of
all spiritual things, and crying to God to teach him and
give him strength, renews his undertaking to become a
Christian, by exercises of the same character with those
which had before subserved his self-deception.
He has been accustomed, for example, to the exercise of
prayer. In his endeavor to seek God anew, he resorts to
the same kind of prayer with that to which he had long
been accustomed, but which had produced only a spurious
religion. He is far less likely to feel that he cannot pray,
- that he does not know how to pray, but must be taught
of God, and be so broken down under the weight of the
feeling, as, out of the depths of his despair, to implore for
mercy, - than he would have been if he had never accustomed himself to a kind of prayer which he believed to be
good. The same is true with his attempt to realize all the
Christian graces, repentance, faith, love. Instead of regarding these old exercises as useless and worthless, and
seeking for others quite diverse, he attempts so to repair
and improve the old as to render them acceptable with
God.
The false professor, who concludes that he has been
deceived, frequently thinks he has discovered wherein his
error lay. He sees where he made his mistake, and now
resolves to correct it. In such a case, according to human
view, it is impossible to discover the slightest ray of hope.
The belief that he understands his error, and that he sees
how he can rectify it, is one of the most discouraging features of the case. If he felt that he had been groping in
the dark, while he knew it not; that he was blind; that
godliness was a mystery infinitely beyond his colnprehension, and that he had sinned in presuming to understand




PROSPECT DARK.                 155
it; if he felt that he knew nothing about himself, or the
way of life, but was shut up in darkness and despair, not
knowing whither to turn for light or help, but ready to be
forever lost,- there would be some encouragement of a
speedy relief. Such is not commonly the case with one
who is seeking to revise and correct a spurious hope. He
thinks he has discovered his error, and tries to avoid it
only to fall into another equally fatal and deceptive.
In view of these results of a spurious conversion, it will
be felt that the prospect which lies before one who has
been deceived is exceedingly unpromising and forbidding.
And this we believe to be the truth. It is the feeling
which we have sought in these remarks to produce, and
that for two reasons. The first is, that a greater fear of
such a result may be awakened in the minds of unconverted men, and of Christians who have the guidance of
them, as the best safeguard against it. The second is,
that those who are occupying such a position may be
deeply alarmed at the almost necessarily fatal consequences attendant upon their state, as the best means
of being rescued fiom it. And yet we can discover here
scarcely a ray of hope, since those who have most cause
for it are least likely to be alarmed. Even this consideration, the hopelessness of their condition, will be unlikely to move them. Their confidence and their blindness constitute a barrier against the inlet of all light upon
their state. We see no way of escape from the finally fatal
effects of being left to experience a spurious conversion, if
hope is indulged for any considerable period. Jonathan
Edwards has remarked that the condition of a deceived
professor is next to that of those who have committed the
unpardonable sin. The nature of its workings, so far as we
have witnessed and can comprehend them, combine with




156      WITH GOD ALL THINGS ARE POSSIBLE.
facts to sustain the belief that a false hope is one of the
snares of the devil, in which the souls of men are taken
captive by him at his will. It is Satan's life-boat, in which
he gives, to as many souls as he can persuade to betake
themselves to it, a pleasant and sunny voyage down the
current of time, safe from its shoals and quicksands, to the
gates of endless death. The only relief we can find in the
midst of these considerations, for those who are self-deceived, is, that " with God all things are possible." Where
there shines not a ray of human hope, God's help can
come. Whoever has been deceived, will be saved, if saved
at all, by a special and unusual act of sovereign grace.
He will be among those exceeding few, who constitute the
rare exceptions to the rule of God's universal dealings
with men.




CHAPTER IV.
REMEDY OF UNRECOGNIZABLE REGENERATION.
FROM what has been said in regard to the results of
false conversion, it will be evident that but little can be
added upon this final part of the subject. The remedy
of a state of self-deception is to be looked for only in an
extraordinary interposition of Him with whom all things
are possible. Our wisdom fails, therefore, to point out a
mode of treatment best suited to bring unconverted professing Christians to a knowledge of the truth. And yet it
does not follow that Christians have no duty to discharge
towards them. If the only hope for them is in an extraordinary divine interposition, surpassing the reach of human
understanding, and if there is here the slightest ground
of hope, evidently one great duty of Christians is earnest
supplication to God in their behalf. They are eminently
suitable subjects of prayer, which is appointed to be employed especially where all human wisdom and help have
come to nought.
This class of unconverted men demand also Christian
sympathy. Their condition calls for a sympathy, or at
least a pity, which they cannot appreciate, and of which
they feel no need. The true Christian, who rightly apprehends their condition, must be deeply affected in view
of it. He will have no disposition to denounce or condemn; but his soul will yearn with compassion over them.
14




158                  NO REMEDY.
Nothing is better calculated to induce the profoundest humility before God, and a sense of gratitude for divine illumination, than a just apprehension of the spiritually benighted condition of a self-deceived professor of religion.
In this state of humility and gratitude, the Christian will
be moved with the deepest sympathy for his brother,
whom God, "who giveth not account of any of his matters," hath not seen fit to enlighten.  A view of real
midnight darkness, in contrast with a supposed noonday
brightness, must sorely pain the heart of any Christian
who has the slightest appreciation of the value of spiritual
light. This sympathy and pain are greatly increased, too,
when he learns that all his efforts to dispel the fatal illusion seem destined to utter failure. If the Christian is
ever grateful for his own experience of divine grace, and
longs to witness the same in another, it will be in such
a connection as this.
In addition to the manifest duty of prayer and sympathy, we suggest whether it is not also the duty of the
Christian, however painful it may be, if he has reason to
feel that a fellow-man, with whom he must stand ere long
at the bar of God, is thus fatally deceived by sin and
Satan, faithfully and kindly to warn him of the dreadful
danger to which he is exposed, leaving the result with Him
whose rightful province it is, after all we can do, to "have
mercy on whom He will have mercy." Can the Christian
stand acquitted at the bar of God, without having performed this duty?
If, to human view, no remedy can be found for such a
state, when it has been induced, the question will arise,
Are there no means of preventing it? For this purpose,
the cultivation of a more thorough acquaintance with the
operations of the Holy Spirit in regeneration, in distinction




MEANS TO PREVENT.              159
from the workings of man's religious nature, as excited by
other causes, seems to us to be of the utmost importance.
Human instrumentality appears to be of no avail to remedy a spurious conversion, except in its earliest stages,
before a state of false hope has become fairly settled.
The work of God's spirit upon the soul ordinarily carries
with it its own credentials. When God performs a work
of grace in the heart, it gives, at an early period and
throughout, to one who is conversant with the Spirit's
operations, a peculiar promise of a happy result. It is a
promise, of which a work carried on by the individual
himself is destitute. It is impossible that a person should
seek to become a Christian in the same manner without
as with the Spirit's aid. We have shown that he may
produce a counterfeit of the Spirit's work which is very
likely to deceive. It will, however, at most, have the form
without the power.
The character of false religious experience, even before
it has come to maturity, should be understood as thoroughly as possible by those who have the guidance of
inquiring souls, and the remedy applied at an early stage
of its progress. The first rising of the natural hope of the
person, if he has had no sense of his lost condition, should
be arrested.  He should be distinctly shown that he does
not yet realize his condition, and that he is in imminent
danger of finally losing his soul, if he allows himself to
rest upon his present foundation.  Even the feeling of
hopefulness that he is making progress, should be promptly
checked. The inquirer should be taught that if he realized his lost condition to any adequate degree, instead of
feeling hopeful, he would be almost in the agony of despair, till rescued by sovereign grace.
The means employed to check the rising of a spurious




160        SELF-EXAMINATION FRUITLESS.
hope must be positive and decided. Simple- caution, or a
mere suggestion to the person that there is danger of being
deceived, and that he should carefully examine himself,
will not suffice. This might be sufficient in case he were
not deceived; but otherwise, it will be of no avail.  Not
being enlightened and softened, he will not seriously lay
to heart a mere suggestion. Or, if it should lead him to
self-examination, it would be so superficial as only to confirm him in his false position. He must not be left to
examine and decide as to his condition for himself. He
has no ability to make a true self-examination. He must
be shown that his exercises come far short of being truly
gracious. Nor is it enough that he should conclude,
merely upon the decision of another, that he is deceived.
He must, if possible, be led to see for himself that all he
has done is only the acting of his sinful and deceptive
heart, and must go for nothing. Every source of reliance
must be removed from his mind, so that, of his own
accord, he shall abandon all semblance of hope.
It must, after all, be remembered, as an unchangeable
truth, before which both the Christian and the sinner must
bow, that nothing can be done to change a spurious to a
genuine conversion, without the interposition of God's
Almighty Spirit. Such a change can no more be effected
by human instrumentality than a genuine work of grace
can be commenced and carried on thus, in the heart of the
most abandoned sinner. Supplication must be made for
the Spirit's aid, with complete submission to his rightful
sovereignty in renewing the hearts of men.
Thus we have said what little we can in regard to the
remedy of a spurious conversion. It will be felt that even
before a false hope has come to maturity, the prospect of
effecting a happy change is exceedingly small. The reason




ABANDONMENT OF HOPE.             161
a false work is going on, or has been completed, is, that the
Holy Spirit is not connected with the means employed.
This is a deficiency which man cannot remedy. The most
he can do may be to break up or arrest a work that is
spurious, and leave the person with no hope, instead of one
that is false,-a condition much to be preferred. And yet
facts seem to teach that this can seldom be effectually
accomplished. A false conversion is the fabrication of the
Evil One, whose wiles are quite sure to foil the wisdom of
man. A spurious hope, though entertained with apparently much greater confidence, is yet often more readily
abandoned than one that is genuine; but the abandonment
of it is commonly as false and insincere as the hope itself.
Ordinarily, it seems to be given up rather to produce a
show of honesty than firom any honest purpose, since it
is so certain to revive at a subsequent period, and again
deceive its possessor, -the whole being merely a deceit
of Satan, the more perfectly to beguile the soul which he
has in charge. It is natural for both Christians and the
deceived person himself to take it for granted that if the
latter has abandoned one hope and obtained another, the
second must necessarily be genuine; especially if, as is commonly the case, it professes to be quite unlike the first, -
the principle being forgotten that while an article which is
genuine can be but one, its counterfeits may be many.
The Great Deceiver of men seems to be aware of this,
and hence allows the subject of a false hope to abandon
it, for the purpose of thrusting into his possession another,
which shall effect a more complete deception of himself
and others.
These statements are founded upon careful observation
of facts. They have been made to show that too great caution cannot be exercised in regard to renewing a spurious
14*




162                A RAY OF LIGHT.
hope, or substituting another in its place. It is believed
that the danger of self-deception is far greater in the
second instance than the first. It must, however, be stated
that the prospect here, though gloomy, is not entirely dark.
Experience and observation teach that the faithful performance of duty will sometimes find, even in such circumstances as these, a present and happy reward. In some
instances, though rare, the prompt arrest of a false experience, even after having for a little time passed its crisis,
has been known to be followed, eventually, by a truly
gracious result. Duty, therefore, is plain, while the event
is with God.




PART III.
RECOGNIZED REGENERATION;
OR,
FAITH AND HOPE.








RECOGNIZED REGENERATION.
DIVISION FIRST.
PRELIMINARY DISCUSSION.
CHAPTER I.
POSSIBILITY OF RECOGNITION - BY THE SUBJECT - BY
OTHERS.
IT has been stated in the first part of this volume that
there are many professing Christians who do not know
when they were converted.  In the second part it has
been added that there are also many who do not know
that they never were converted. We remark now, that
there are many professing Christians who do not know
that they ever were converted. This is by far the largest
class. Almost all true Christians do, at some time, have
misgivings whether they are really the children of God.
This is quite likely to occur in the early part of the Christian life. In some it is outgrown with advancement in
knowledge and experience.  With others it is only an
occasional and transient feeling. With others still, it is
abiding: they have a constant desire, if they are Christians, to know it more perfectly, and be able to give a
reason of the hope that is in them.
This feeling has doubtless been fostered, rather than




166            READER EMBARRASSED.
otherwise, in the minds of Christians of this class who
may have read the preceding parts of this volume. They
will be embarrassed more than ever respecting their evidence of having been truly born again, and will more than
ever feel the need of being instructed in regard to the
Spirit's work upon the heart, and so confirmed in the
hopes they have ventured to cherish. If many persons,
who are truly converted, believe they are not, and many
more, who are not, believe they are, the question will
arise, How can any one know whether he is a Christian or not? and how can this be known with regard to
others?  Some may have felt that there is no positive
knowledge upon the subject. They will say: "We do not
believe any one can know certainly that he or any one
else is a Christian." It is incumbent upon us, therefore,
to exhibit the features and marks of a recognized and genuine work of grace, in distinction from the unrecognized
and spurious, which have been described.
We shall attempt to answer these two inquiries: First,
Can a regenerate person be certified of his regenerate
state; and if so, how? Secondly, Can a regenerate person be certified of the regenerate state of others; and if
so, how? The inquiry is not how a professing Christian
may know whether he is a true Christian, nor how any
one can know whether others are Christians. The case
of a self-deceived professor has been considered, and the
con.clusion is, that he is not likely, in this world, to discover his condition. The inquiry pertains, therefore, to
persons actually in a regenerate state.  Nor do we raise
the question whether unregenerate persons can be certified
of the regenerate state of others, since they have no
knowledge of spiritual things, and, of course, can know
nothing of the regenerate character.




INQUIRIES STATED.               167
That these are inquiries of importance, none will deny.
If any light can be thrown upon them, good will be accomplished. Some will say: "It is presumptuous to discuss these topics -God only knows the heart." We acknowledge the truthfulness and solemnity of the thought.
He who pretends to know niuch of his own heart, or the
hearts of others, evidently knows little. But should we
on this account be deterred altogether from considering
the subject? Because we can know little, shall we not seek
to know what we can? It is idle to say that because we
cannot be as gods, we will not be as men. God is willing
to give all the light it is best for us to have, upon every
subject; and it is best for us to seek all he is willing to
give. Nor need we fear that by our research we shall find
out any secrets which it is improper for us to know, or
which God designs to keep to himself.
Each of the inquiries submitted is of a twofold nature.
In the former, the first question is, Can a regenerate person be certified of his regenerate state? If this is answered affirmatively, the question will be,.How can this
be done? In the latter, the first question is, Can a regenerate person be certified of the regenerate state of others?
If this is answered affirmatively, the question will be,
How can this be done?
The reader is desired now, once for all, to remember
that we are not seeking for the tests of sanctification, but
of regeneration. The point is this: Is provision made, in
the economy of grace, for a person in the ordinary regenerate state to know that he is a child of God? and is provision made for Christians to know the same respecting
others?  Besides, when we speak of knowing, we do not
mean absolute or infallible knowledge. This belongs to




168           DO CHRISTIANS KNOW THEY
God. But is there as real a basis of human knowledge
here as in any other sphere?
We shall first present some considerations to show that
this must be the case. The first is, that Christians act as
if they were certified of having been born again. They
order the entire course of their lives according to this supposition. When they publicly profess the religion of
Christ, they declare before God, men, and angels, their
belief that they are Christians.  This requires no slight
conviction of its truthfulness. It matters not that it is
done with fear and trembling.  This only indicates that
they realize the solemn import of the action. The false
professor does the same without fear and trembling, because he does not appreciate the nature of the act.
Besides, Christians assume responsibilities which indicate a certitude of their condition. In uniting with the
visible Church of Christ, they place themselves in a position calculated to forestall their becoming Christians, if
they are not such already. It leads them not to seek to
become changed, but to maintain the change they are supposed to have undergone. Hence they risk their salvation
upon their belief that they are Christians.
God also requires Christians to act upon the supposition
that they know they have been born again. He requires
them publicly to profess his name and celebrate his ordinances, which he would not do without giving them the
needed qualification.
Though it is not becoming in man to claim absolute
knowledge in any sphere, yet the actions of Christians
give the strongest indications of it possible. It would be
no more legitimate to infer that the husbandman who cultivates the seed he has sown knows he shall reap a harvest,
than that the Christian who cultivates the seed of divine




AND OTHERS ARE CONVERTED?            169
grace in his heart knows he shall reap the fiuit of everlasting life. The Christian will encounter the most serious
risks that can be incurred, upon the simple strength of his
belief that he is a child of God. Death itself, in the most
painful form, has no power to shake it.
That regenerate persons have the means of being certified of the regenerate state of others, is also manifest.
The existence, perpetuation, and operations of the visible
churches of Christ, involve the necessity of it. If these
are, in the main, composed of Christ's disciples, collected
together out of the world, then it cannot be conceived by
what means this should take place, unless by virtue of an
ability not only to be certified of their own regeneration,
but also to recognize the regenerate condition of each
other.  Without an ability to discover the regenerate
character in others, how could Christian churches appropriate to themselves regenerate persons and at the same
time debar tlhe unregenerate-? What significance would
there be in the relation of Christian experiences and the
examination of candidates, in order to guard against the
admission of unconverted persons to the membership of
the churches?  The labors also of Christians are put
forth, upon the supposition that they have the means of
knowing whether others are in a natural or a spiritual
state. They treat all men with whom they come in contact as being either in a lost condition, or as heirs of
salvation.
The mission on which Christians are sent into the world
necessitates a knowledge of its religious condition. Of
what avail would be spiritual guides to lead men to Jesus
Christ, if they can have no means of knowing whether
they are already in Christ? The disciples of Christ, in
carrying out the command to go and teach all nations,
15




170            PRACTICAL DEMONSTRATION.
cannot avoid forming their judgments in regard to the religious condition of those whom they teach. They are
obliged to expose the false pretensions of men, to declare
to them that they are yet in their sins, and except they
repent they shall all perish.
In forming their judgments, also, they are obliged to
assume most weighty and solemn responsibilities.  The
baptism of persons professing piety, and their reception
into a visible church, are expressive of the belief that they
have been truly born again. It does not avail to call it a
judgment of charity, or to instruct candidates that they
must not regard these acts as a sanction of their hopes,
but must assume the Christian name uJpon their own profession of faith. These are useful cautions, but they do
not diminish aught of the significance of an admission
into the fellowship of a Christian church. This will still
be regarded, especially by the self-deceived, as confirmatory of their own belief that they are Christians. Here is
a responsibility which Christ must have furnished his followers qualifications for assuming. So long as they labor
for the conversion of men, they must have some means of
recognizing it when it occurs.
But how is it practically? Are not Christians often as
well convinced of the regenerate state of others as of anything within the limits of their knowledge? Nor is this
confined to a few exceptional cases of such as are known
to have attained to an unusual degree of godliness. Two
Christians, hitherto strangers, fall into each other's society,
and at once become as well assured of the renewal of each
other by the Holy Spirit as they are of each other's moral
and rational character. Each is as thoroughly satisfied of
the regenerate state of the other as he is of his own, or of
the reality of true religion. Unless these impressions are




KNOWLEDGE NOT INFALLIBLE.             171
altogether delusive, they indicate that Christians have an
ability of knowing each other. They are not left in entire
uncertainty who are their real associates in this world, and
who are to be so in the world to come.
It will be said that it cannot be known who are Christians, with any infallible certainty. But this does not preclude the supposition that a foundation of actual knowledge exists here as really as in any other sphere.  The
fact, too, that in some cases so high a degree of certainty
is derived from so limited acquaintance, is evidence that
there are sources of knowledge here as yet undeveloped.
These considerations lead to an affirmative answer,
modified in its positiveness no farther than all subjects are
as comprehended by men.  Either the means of propagating experimental religion, as they have existed since
the time of Christ, are upon a false basis, or there must
be in its nature a ground of certitude of our own regeneration, and the regeneration of others, as real as exists in
any other department of knowledge.




CHAPTER II.
MODE OF RECOGNITION - GENERAL PRINCIPLE STATED
AND ILLUSTRATED.
~ I.-PEOPLE OF GOD PECULIAR — CHRIST PECULIAR- GODLINESS
A MYSTERY.
THE questions to be considered now are, first, How can
a regenerate person be certified of his regenerate state?
and secondly, IIow can a regenerate person be certified
of the regenerate state of others? It cannot be expected,
however much it may be desired, that questions of such
magnitude can be answered in a word. To be of any service, an answer will involve a brief review of the groundwork of experimental religion. The proposition by which
we shall be guided in taking this review, is this: The regenerate character is peculiar and distinct from all other,
and by its peculiarities and distinctiveness it is to be
known. The idea designed to be conveyed by this statement is, that it is unlike all other, in being possessed of a
singularity, strangeness, incomprehensibility and mysterionsness. It is not meant, however, that the people of God
are an eccentric people. They are peculiar, not absolutely,
but relatively. Their peculiarities are actually regularities,
in perfect harmony with man's original and proper constitution; and only so far as they are peculiar, are they true
to nature, - the departure from the real standard of human
character being on the part of the unregenerate.
The doctrine is everywhere taught in the Bible that




PEOPLE OF GOD PECULIAR.           173
the people of God are a peculiar people, distinguishable
by their peculiarities from all other religionists.  They
have upon them a seal which marks them as the chosen
of God and regenerate by the Holy Ghost. They stand
out as an unworld-like, spiritual, sui generis people. They
are a sect everywhere spoken against, on account of the
strangeness and incomprehensibility, not less than the excellence of their character.
Christ himself arrested attention, and excited hatred
from the world, not solely because of his holiness, or of
his religious strictness and zeal, — for the Pharisees were
outwardly, in most respects, as strict and zealous as he.
It was, in part at least, because of the strangeness of his
holy character and precepts to unenlightened men. His
presence constituted a disturbing force in the world. Humanity was moved by it Wherever he went. His character was a profound mystery to all who witnessed it. ""The
people were astonished at his doctrine."  "The men marvelled, saying, What manner of man is this?" "They
besought him to depart out of their coasts." Even his
followers are often represented as standing in awe of his
character, fiom the want of a perfect apprehension of it.
"When the disciples saw him walking on the sea, they
were troubled, saying, It is a spirit." On another occasion, it is said that, in view of a certain manifestation of
himself, "they fell on their face and were sore afraid."
He was at last put out of the world, in part, because men
stood in a kind of superstitious awe and fear of his presence. Paul informs us that had the Jews known the hidden wisdom of his mysterious character, they would not
have crucified the Lord of glory. When they did crucify
him, it was performed somewhat as a matter of doubtful
experiment. They looked on to see whether he would
15*




174             GODLINESS A MYSTERY
die like other men, or would save himself and come down
from the cross. The men of the world were agitated and
perplexed, in view of the supernaturalness of his character, up to the hour of his death; and that perplexity will
never cease to the end of time.
The followers of Christ are one with him, and partake
of the mysteriousness of his holy character.
The Scriptures also represent godliness, which is a characteristic of the Christian, as being to the natural man a
mystery. Paul declares to Timothy, that "without controversy, great is the mystery of godliness." But it is so
only to the natural apprehension. The language of the
converted soul is, "Whereas I was blind, now I see."
Christ said to his disciples, " Unto you it is given to
know the mysteries of the kingdom of heaven, but unto
them that are without, it is not given; because they seeing see not, and hearing, they hear not, neither do they
understand."
Godliness, to the natural man, is a mystery, both as to its
nature and existence. He has no consciousness of what
godliness is, because he has none in him -sin having corrupted him; and he has no perception of it out of himself,
since he has no spiritual sight -sin having blinded him.
He cannot conceive of the existence of godliness, for he
has never witnessed anything more nearly related to it
than his own self-righteous ungodliness; and this is so
good in his sight, that he perceives no occasion for any
other kind of godliness. The announcement of a necessity for it is to him a stumbling-block and foolishness. To
the Christian, godliness is incomprehensible, not in nature,
but in extent. To the natural man it is so in both. He
can no more comprehend its alphabet than he can the
whole science of the Godhead.




TO THE NATURAL MAN.              175
The science of Algebra is a mystery to one unacquainted
with its signs and symbols. But let these be known, and
its mystery is removed, though there may be no conception of the extent of its wonderful solutions. An intelligent mind is restive upon being made to believe in its
existence, while ignorant of its elemental nature. So, to
the unenlightened, spiritual things are a mystery. They
have no conception of their superior nature or existence,
while compelled to believe in both. No wonder a moral
being, thus conditioned, is restive. Christ is a root out of
dry ground to the men of the world; he has no form nor
comeliness; and yet a conviction of his superior character
and presence disturbs them. Let, however, the unenlightened be initiated into the mere beginnings of spiritual
things, and their perplexity is at once removed. They
have come out of darkness into light. Profound depths
lie before them unexplored; but this does not pain them as
before, because the nature of these things is no more involved in mystery. Having been enlightened as to their
excellent character, they are nothing disturbed by the conviction that in extent they may be infinite.
Had man never fallen, godliness would have been no
more a mystery to him than natural science. He would
have had the capacity, when instructed in its elements, to
understand its nature. But now it is not so. He may be
instructed to any extent, and still be unable to penetrate
the thick darkness which encases it, because he has no
qualification to discern spiritual things. In renewing the
heart, the Holy Spirit not only produces godliness, but
also a perception of its nature. The person has only the
smallest beginnings of godliness; his perceptions, also, are
correspondingly limited; yet they are clear as the morning
light. These new moral affections and perceptions are the




176            MAN A RELIGIOUS BEING,
peculiarities which mark the regenerate character, and by
which it is to be known.
~ II. —REGENERATE CHARACTER NOT KNOWN BY RELIGIOUS
MANIFESTATIONS.
A common and natural supposition is, that the regenerate character is to be known simply by its religious
manifestations, which are equally comprehensible by all.
If a man is actively and zealously religious, especially in
an evangelical direction, the impression naturally produced
is that he is pious. But this is not legitimate, because
man is not less really a religious being by nature than
by grace, in his fallen than his unfallen condition. The
fall did not destroy, but perverted, his religious constitution. Before he fell, he had tendencies to worship, which
still remain. Then he was inclined to worship God, but
now to worship gods, of which himself is chief. Man has
always possessed a faculty to love God, to pray, to exercise faith, hope, repentance, religious zeal, and indeed all
the Christian graces. Before the fall, this faculty was upright; now, perverse. His love for the Creator and the
creature is corrupted by the infusion of a selfish element.
The object. of regeneration is not to create religious faculties, but to restore existing ones to their original and
proper exercise.
Man is also as thoroughly a religious being now as before he fell. God made man solely to reflect honor upon
himself in all his relations. Hence his religious character
absorbed originally every feature of his constitution. This
constitution still remains the same. Nothing has been
lost, nothing added. Every act, word, thought, and feeling, still has a religious bearing. God commands that




THOROUGHLY AND ACTIVELY.               177
whether we eat or drink, or whatsoever we do, we do all
to his glory. If we do this, we shall be entirely religious;
if we fail, or act otherwise, it will be sin; and all sin has a
religious connection. It is a violation of religious obligation; that is, it is perverted religion. All hypocrisy and
self-righteousness are not more properly and truly false religion than selfishness, pride, covetousness, and every kind
of open vice and crime. The first murder had an immediate religious connection. It was the fruit of a perverted
religious constitution. The same is true of the highest
crime the world ever witnessed, - the crucifixion of the
Son of God. All immorality and crime are the result of
man's departure fiom his Maker. Before he fell, he was
thoroughly and properly religious; since the fall, he is
thoroughly but improperly so, unless renewed by grace.
Ilence the regenerate character cannot be known by the
extent of man's religious manifestations.
Man is also as actively religious as before he fell. The
fall did not impair the energy or vitality of his religious
forces. They still produce fruit, therefore, but a wild and
unwholesome product. The distinction between the spiritual and the natural state pertains not to the fruitfulness,
but the healthiness of the two conditions. The object of
regeneration is not to produce religious activity so much
as to sanctify it. This is recognized in our Saviour's words,
"By their fiuits ye shall know them." He reminds the
disciples that there are false religious fiuits, as well as
true, illustrating it by representing a corrupt, equally with
a good tree, as bearing fruit, but of a different quality.
Hence he instructs them  to beware not of persons of no
religious activity, but of false religious teachers; and that
they should know them not by the abundance, but the
kind of their fruits.  He declares that "not every one




178             ACTIVITY NOT GRACE.
that saith Lord, Lord, shall enter into the kingdom of
heaven;" that many at the last day will claim that they
have prophesied and cast out devils, and done many wonderful religious works, to whom he will say, "Depart from
me, ye that work iniquity!" If Paul was not as active,
religiously, before as after conversion, he was more so before than many are after. He was more active in advocating false relicgion than most are the true. The heathen
worship as abundantly as do Christian nations - the most
unevangelical sects as any others. Oftentimes the rectifying of man's religious nature stimulates its action, as the
grafting of a tree may increase the quantity of the friuit;
but no amount of religious activity can be regarded as an
unmistakable sign of grace. It has been shown that other
causes of awakening exist besides the Holy Spirit, - the
degree depending not always upon the power of the awakening force, but upon the individual's constitutional susceptibility.
Man may also be in form  as soundly religious in his
apostate as his original, in his natural as his spiritual condition.  It has been shown what causes, independently
of the Holy Spirit, may conduce to mould his religious
activities into a proper form. In view of this, our Saviour
exhorts the disciples to beware of religious teachers who
were outwardly sheep, but inwardly wolves; who advocated the external exercises and forms, not of false but
of true religion. He adds, also, that to many who claimed
to have prophesied in his name, and in his name cast out
devils, and done many wonderful works, he would say,
at the last day, "Depart! I never knew you!" On this
account, too, he declares that they should be known by
the nature, not the form of their fruits.
It cannot be inferred from this that there is anything in




RELIGIOUSNESS NECESSARY TO PIETY.        179
man's naturally religious condition that can be developed
into piety. By saying that he is a religious being, we do
not mean to assert that he is either sinful or holy, but that
he has the capability of being either. Nor is it any objection to the statement that he is a religious being to say
that he is not always religiously active. The unregenerate
are not always in a state of perverse, nor the regenerate in
a state of healthy activity; but both are susceptible of
being awakened at any moment, and to almost any degree.
~ III. - REGENERATION NECESSITATES A RELIGIOUS CONSTITUTION.
In regeneration, a new creature is begotten in man by
the Holy Spirit.  This implies a constitutional relation
both between the natural man and the Holy Spirit, and
the natural and the spiritual man. This relation is that of
a religious constitution.  Had this religious constitution
become extinct, and not merely degenerated by sin, we
could not conceive of such a reunion between man and
the Spirit as would result in the birth of a new spiritual
man.  Hence the necessity that man, even in his fallen
condition, should have a religious constitution, in order to
be a subject of regeneration.
This new creature which is born in man, but begotten
by the Holy Spirit, according to the Scripture, is of necessity a spiritual man, having all the faculties and elemental
principles of a man, but spiritual in character, - the prototype being found in Christ, born of a woman by the IIoly
Spirit, and hence perfect man, though divine; the offspring,
in either case, having no more nor less elements of character
than the united sources which produce it. Hence the new
man will possess spiritual sight, taste, hearing, judgment,
as well as spiritual affections. In harmony with thlis, it is




180         REGENERATION AN ENGRAFTMENT.
written, " He that hath ears to hear, let him hear;" that is,
he that hath spiritual hearing, let him hear spiritual things.
The production of a new man by means of a spiritual
birth, does not' imply that the old man is cast away, and
another formed of new materials, unaffected by sin. Regeneration is the beginning of a process of sanctification.
The Spirit of God acts upon the natural powers and faculties, and restores them  to their original and uncorrupted
state. Man has nothing good in him, and yet every element of his nature is capable of subserving a noble end,
being just suited to the purposes of sanctification and salvation. The psalmist knew how to pray, after the gospel
method, even in his day: " Create in me a new heart, and
renew a right spirit within me."
Or, again, regeneration may be represented as a spiritual
engraftment of the natural man, -the engraftment being
supposed to take place in every branch of his'being.l An
engraftllent of good fruit takes place only upon a tree of
like nature with itself; since the design is not radically to
change the kind of its fruit, but its quality, -there being in
this only an essential unlikeness. Hence there must be a
constitutional relation between the natural stock and the
engrafted fruit, so that the sap —the vital fluid of the
former — will also flow in the latter. Apple must be engrafted upon apple, or upon a tree of kindred nature to
itself. In like manner, piety must be produced in a naturally religious stock.  The influences of the Spirit are
1 The figure must not be pressed beyond the points it is designed to illustrate. The leading ones are these: It represents the constitutional relation
between the natural man and the Spirit; the religious life being supplied
from the natural source, while its quality is changed by the Spirit which
is imparted. It represents, also, the fact that all man's faculties may and
must be sanctified, while his constitutional structure remains.




GODLINESS, HOW A MYSTERY.           181
given to religiously constituted beings, —-as angels and
men,- but not to brutal natures; the object being not to
endow with a religious constitution, but to change the
quality of that which exists.
Wherein, then, consists the peculiarity of the regenerate
character, its strangeness, incomprehensibility, and distinction from the unregenerate? How is it that the spiritual
man is a new creature, and that godliness is to the natural
man a mystery? When man fell into sin, he not only lost
his spiritual affections, but his spiritual perceptions. When
his heart was changed from good to bad, his spiritual perception was changed, with every other faculty. Iaving
ceased to love God, he lost sight of him in everything.
When Christ came into the world, men saw no form nor
comeliness in him. " In him was life, and the life was the
light of men. And the light shineth in the darkness, and
the darkness comprehended it not." Wickedness became
so thoroughly a second nature to man, that the existence
of godliness in or out of himself is a mystery.
Godliness is not a mystery to man because he is destitute of a religious nature, but because he has a religious
nature which is perverted.  Had he not a religious constitution, he would be entirely unaffected by spiritual things.
Were it upright, he would be in sympathy with them;
but since it is perverted, they appear to him strange, incomprehensible, and mysterious. So long as he comes in
contact with them, he will be restive and perplexed, until
he is renewed by grace, or given over to a reprobate mind.
In regeneration, man is not only restored to a state of
godliness, but his perceptions of it are restored. He sees
God in himself, in Christ, in everything. He is introduced
into a new domain of perception and feeling, which constitutes a new life, and a seemingly new creation. He is born
16




182              OLD MAN AND NEW
again into the state in which man was first created. Having been born at first in sin, he is born again in holiness.
~ IV. - CORRESPONDENCE AND DISTINCTION BETWEEN' THE OLD
MAN AND THE NEW.
The doctrine that in regeneration a new man is produced, and that the new is the old sanctified in every
element of his being, implies that between the spiritual
and the natural man there is a perfect correspondence.
If the new creature is a spiritual man, he must have all
the faculties and elemental principles of a man.  He must
not only have a new heart, but new faculties throughout.
None must be superadded, and none wanting.  Otherwise
he would be something more or less than man. Nothing
can be sanctified which does not exist; and sanctification
must be commenced in every principle of man's nature, or
when the process is finished his restoration would be incomplete. A spiritual engraftment can take place only in
a natural stock. We cannot conceive, therefore, of a spiritual feature, or grace, in the new man, which is not set in a
corresponding feature of the old. The natural man also,
being thoroughly religious, every feature and, element of
his nature must be capable of receiving a spiritual graft.
Nor would he be a complete spiritual man unless each
principle of his nature received a scion of grace.  lIe
would not possess even the beginnings of an entire sanctification.
This being so, we should expect to find in the regenerate
and unregenerate man two distinct but parallel religiously
constituted beings, each possessing faculties similar to the
other, both entirely religious and more or less actively and
in form correctly so, according to incidental influences; the




COMPARED.                    183
distinction between them consisting in the fact that the
one is spiritually, and the other naturally religious; or the
one properly, and the other perversely so.
This expectation is fully realized. Both the unregenerate
and the regenerate have a sense of the existence of a Supreme Being, to whom they must render an account. The
sense of the former is parallel to that of the latter, but vitally distinct from it. The one is perverse and blinded, the
other sound and healthy. In each it is the internal lifeprinciple of the religious character, which sends out its
influence to the surrounding members near and remote,
giving to them its tone. Accordingly, we find a kind of
worship, of prayer, of consciousness of sin, of repentance,
faith, love, hope, and religious happiness, which is natural
to mankind, and another exercise of these, which is spiritual.  All the fo)rms of Christian graces are exercised
among unregenerate men. The heathen -the lowest grade
of religionists - have their religious hopes, and joys, and
repentance, and faith, and love, and good works, and
prayer, and worship, and every other grace. All unevangelical religious sects have the same. Were the hearts of
ungodly men, who profess to despise every kind of religion, exposed to view, it would be found that they also
possess undeveloped forms of these same exercises. Let
affliction of any kind overtake them, and the forms of the
Christian's graces at once appear.  Were the unuttered
reflections of merely moral persons brought to light, they
would be found to possess within them a complete system
of religion.  Nor are religiously educated children and
youth, who seem entirely neglectful of these things, an
exception. Their religious tendencies are rather suppressed
than wanting.  The germ  of religious exercise within
them is ready to burst forth, either naturally into false




184           TWO SYSTEMS OF RELIGION.
forms, or by the Spirit's influences into the true, as soon
as the causes of suppression will permit.
If two parallel but distinct sets of religious faculties
and exercises exist among men, we should expect, as a
consequence, to find also two parallel but vitally distinct
systems of religion in the world, - the one natural and
false, the other spiritual and true. The history of mankind shows this to be the case. The heathen, the Romanists, and all unregenerate religionists, have their systems
and creeds standing side by side with those of the regenerate, more or less deformed in consequence of a perverted
inward spirit, yet constituting the natural stock in which
to insert, in all its branches, the spiritual graft. In numerous cases these systems and creeds, by means of external
cultivation, assume the exact form of the good and true,
without partaking of its spirit, just as the natural is sometimes, in form, undistinguishable fromn the engrafted fruit.
The general aspect of the case, however, is, that the natural tree which now overspreads the earth, has received only
a partial engraftment in some of its remoter branches.
From  principles already suggested, we should expect
that the spiritual character and religion would be inexplicable and mysterious, and a consequent source of annoyance to those who are only naturally religious, but are coinpelled to believe in the existence and su'perior nature of a
spiritual state. This has always been exemplified. All
natural men of religious culture have been restive and perplexed, in view of the existence and superior claims of
experimental religion. From the time of Nicodemus they
have marvelled, and asked, "How can these things be?"
They have been anxious and impatient to see the religion
of the new birth yield its claims of superiority and distinctiveness, and allow their own perverse and blinded




TWO KINDS OF UNDERSTANDING.          185
religious character to be accredited as genuine; and because it cannot do so, they conceive of it as arrogant,
uncharitable, and bigoted.
The unregenerate religionist can no more conceive of a
new man diverse from the natural, than could the master
in Israel, in the time of Christ. The same is true of the
exercise of all the spiritual graces, such as faith, love, hope,
happiness, good works, and humility. In his fallen religious
character, the unregenerate man has the natural stock in
which these various spiritual graces are set, but they afford
no conception of the distinctive nature of the spiritual
graft.
These remarks have a still wider application. We have
said that man is a thoroughly religious being. What are
called the Christian graces do not comprise the Christian
character.  The intellectual, moral, and physical nature,
though more remote from the religious centre, have a vital
connection with it. These were all affected by transgression, and will be correspondingly affected by regeneration.
The new man must have a new understanding pertaining
to the truths of religion, and to all truths which come
within the domain of his knowledge. Every truth, and
every object of knowledge, in religion, in science, in art,
and in nature, is affected by being viewed in a spiritual
light,- and reflection upon them forms a part of man's
religion.
No Christian will deny that the natural man has one
kind of understanding of the truths of the Bible, and the
spiritual man another. Let a person who has been highly
cultivated in the knowledge of revealed truth, be enlightened by the Holy Spirit, tand it will appear to him in a
new and peculiar light. He will acknowledge the essential inferiority of his former understanding. He will yield,
16*




136          SPIRITUAL VIEWS OF NATURE.
also, a new intellectual assent to them as being good
and true. His former understanding and assent had sustained a vital injury by transgression, and in his restoration
by grace they receive a corresponding cure. His natural
apprehension of religious truths is false, blinded and perverted by sin. However cultivated, it is suited only to
receive a spiritual graft.
The same remarks are applicable to all truths, and
every object, in science, in nature and art. Of all these
there is a natural and a spiritual apprehension. If it be
not so, whence is it that to the converted soul every object in nature, and every law in science and art, is invested
with a new, peculiar light? Whence comes this, if it is
not a partial restoration of the original beauties of man's
paradisaic abode, arising from a corresponding restoration
of his intellectual apprehensions to their pristine state?
The works of nature and of art can no more be viewed
aright than the works of grace, except in a spiritual light.
The whole domain of truth can be properly apprehended
only as it is in Jesus, who is the Alpha and the Omega of
all. The same distinction, less sensible, but not less vital,
exists between a natural and spiritual understanding of
truth, as between natural and spiritual prayer, repentance,
love, and faith, - the natural in the one case' being as
really false as in the other.
These things to the natural man are a mystery. He
can no more comprehend the existence of a spiritual apprehension of the works of nature or of grace, diverse from
his natural view of them, than Nicodemus could conceive
of the existence of a new spiritual man diverse from the
natural. He cannot penetrate, in any direction, the dark
vail which surrounds him, —no ray of light having reached
him  from  the celestial region beyond.  All unregener



SPIRITUAL FORMS OF RELIGION.         187
ate religious sects believe they perfectly understand the
truths of the Bible, and are sorely annoyed by the claims
of the spiritually enlightened to a distinct and superior
knowledge.
The same principles are applicable, also, to the external
performance of all religious duties, - outward activity, zeal,
abandonment of open sin, and conformity to Bible precepts. There is a natural exercise of these things, and a
spiritual. On account of remoteness from the religious
centre, the distinction here is still less obvious, but not
less real. A difference is to be discovered between the
very forms of the natural and spiritual exercises of religion.
Let the young maln who has been taught from childhood
to bow at the family altar while the morning and evening
sacrifices are laid thereon, be truly converted, and he will
confess that he never bowed there before. An observer
would be impressed with the change. He is now bowed
in spirit. His heart and soul are in the act. This imparts
ease, freedom, spontaneity, and a natural reverence to its
outward form. It is a law of nature that the external man
shall be affected by the internal. The parent cannot educate his child to bow in family worship, as God by his
Spirit makes him bow.
The same may be said of the public exercise of prayer,
exhortation, and preaching. Suppose a deceived professor
of religion, who has been accustomed to these exercises,
should be enlightened, and brought to Christ; then when
the words fall from his lips, you would confess you never
heard him exhort or pray before. The language might be
the same he had employed a thousand times, but the manner of its utterance would be altogether new. An articulation of the shibboleth would now be distinctly heard.
The tones and inflections of the voice are inevitably mod



188        FORMS THAT HAVE TIlE POWER.
ified by the inward spirit. Is not such a change observable in the manner of the true Christian's prayer, when he
passes from a cold to a lively Chlristian state? And is not
such a distinction perceived and felt, on the one hand joyfully, and the other painfully, between the exercises of some
professing Christians and others?
It cannot be denied that there is a form of godliness
that has the power, and a form that has it not. When
man works out what God works in him to will and to do,
then the very manner of his working will be unlike the
ordinary actings of men. It is impossible that he should
speak of himself as God speaks through him. Were it not
so, he who preaches the gospel in his own strength would
possess the same impressiveness with him who speaks as
he is moved by the Holy Ghost. Illustrations of the truth
might be drawn from the external aspect of all religious
activity and zeal, the abandonment of open sin and turning to the paths of true religion, and external compliance
with all the precepts of the gospel, showing that there is
in all these things a form that is natural and one that is
spiritual. It is not so much the acts which the followers
of Christ perform, as the solemnity with which the very
manner of performing them is invested, that gives them
their peculiar power among men.
These things are also incomprehensible and mysterious
to the natural man. The son of pious parents cannot conceive how it is possible for him to bow in a more humble
or reverent manner at the family altar than he has been
accustomed to do, until he is taught by the Holy Spirit.
Then he perceives that hitherto the motion of every muscle and limb had been wholly disconsonant with the act he
professed to perform. So, also, the self-deceived professor
cannot conceive of a form of exhortation and prayer supe



NATURAL AND SPIRITUAL HONESTY.         189
rior to that which he employs. But when the Holy Spirit
gives him ears to hear, he discovers that every inflection
and tone of his voice must have fallen in the harshest discord upon the ear of his Maker, and of every spiritual soul.
All this is in confirmation of the proposition that the
regenerate character is peculiar and distinct from all other,
and that by its peculiarities and distinctiveness it may be
known.
Another important application of these principles may
be made to man's moral nature. It is that there is among
men a natural and spiritual honesty, benevolence, and sincerity.  When man fell into sin, he fell entirely.  His
moral as well as intellectual nature became perverted.
The new man, therefore, must have a new moral as well as
intellectual character. If the heart is changed from good
to bad, or the reverse, the remotest extremities of man's
nature feel the influence. They are dependent for their
life upon the same blood as the heart itself.
In his apostasy, the pole of man's entire being was turned
away from its proper object in the heavens. Is constitutional faculty for being honest and sincere with his Maker
and his fellow-men, as well as that to worship and love and
pray, has been turned fromn God to earth and self, and he
has become corrupt and base. The faculty still remains, but
lying prostrate in the universal ruin. No moral qualities
that are true and good, are now to be found among men,
but such as are sanctified by the Holy Spirit. Those that
are natural are suited only to receive a spiritual engraftment, which in its growth shall be turned firom self to God.
God made man to have supreme reference to Him in
the exercise of all his moral faculties. He is to be honest
in his dealings with men, not simply from policy or from
right, but to glorify the Creator. To obey his conscience,




190          NATURAL HONESTY NOT GOOD.
is not enough; for this is fallen with every other faculty.
He must obey his Maker. The dictates of conscience seldom reach beyond the good of man. If a person treats
his fellow-men justly and right, the demands of his second
and fallen nature are all filfilled. He seems ignorant that
his honesty should refer to God. Self, or, at most, self and
his fellow-men, fill his vision; but God is not in all his
thoughts. Or, if he thinks of God, it is from vain and
selfish motives, and not to promote His glory.
Such honesty is not good. It is reasonable and proper
that man, who has been made capable of it, should, in his
dealings with men, seek the glory of God, whose is the
supreme glory, and in all things deserves first to be regarded. But instead, he seeks, at most, the good of man.
Honesty actuated by this motive, is the purest worldly
men claim  to possess.  Even this is exceedingly rare.
The highest grade of common honesty is based upon the
dictates of a conscience which men by voluntary transgression have rendered unfit to be their supreme guide, while
the ordinary grade is governed by the spirit of a mean and
selfish policy. All this is an honesty which is unbecoming
in such a being as man; and in the sight of God, whose
glory is thus ignored, it is utterly false and corrupted.
Yet it is called honesty, and men use it for worldly ends;
but it is capable of subserving the glory of God only as
it is susceptible of being renewed by the Spirit's influence.
Evidences that man's natural honesty and sincerity, in
strictly religious connections, are perverse and false, have
been made to appear in the delineation of unrecognizable
regeneration. The main-spring of a false work of grace, is
a determination to experience something which shall serve
as a ground of hope. It matters not whether it is a work
of grace, or a work of selfishness and sin. Yet the person




ILLUSTRATED.                191
is naturally honest, thinking he desires to be a Christian to
glorify God. The good young man in the gospel exercised
natural honesty when he said to the Saviour, " What lack
I yet?" Nor was it a mere pretence. Satan knows how
to induce dishonesty in the heart, and conceal its nature.
Paul "verily thought he was doing God service in persecuting His church, and wasting it."  But he was only naturally honest. He had no desire for the glory of God.
How many persons, with undoubted natural honesty, believe they desire to become Christians, while God sees that
their honesty has not the slightest reference to himself!
and hence, like the young man in the gospel, when they
approach him lie sends them away sorrowful. How frequently some trifling requirement, implying, perhaps, merely
a willingness to signify their desire to become Christians,
exposes the fallacious nature of their feelings!
We find, therefore, an honesty and sincerity in religious
things, as sound and good as any that ever enter into the
transaction of worldly business, on which men risk their
fortunes; but in the eye of God as hypocritical and false as
sin itself. An honest, unconverted man declares he loves
God, when he has no love for God in his soul; believes he
enjoys prayer, when he never prayed in his life; thinks
he feels he is a great sinner, when he really believes himself, for the most part, to be very good.
The conclusion is, that as there is a love, in religious
things, which is not love, and repentance which is not repentance, but needs to be repented of, and hope and good
works which are not such, - so there are honesty and sincerity in these things, that are not honesty and sincerity.
Paul says, "If any man among you seemeth to be wise,
let him become a fool that he may be wise."  "When I
am weak, then am I strong."  So when a man is only nat



192     NATURAL AND SPIRITUAL EARNESTNESS.
urally honest, he is spiritually dishonest. The experience
of every Christian will bear witness, that when his heart
was renewed by grace, his naturally honest desire to
become a Christian, of which he had thought so much,
became most hypocritical and mean in his sight.
The same remarks are applicable to religious earnestness. Every minister has been made conscious of this,
both to his sorrow and his joy, among religious inquirers.
Some possess a living earnestness of spirit, which inspires
an instinctive assurance of ultimate success; while others
toil long and hard, without affording the slightest promise
of ever attaining a happy result. The reason is, that the
earnestness of the one class is produced by themselves,
while that of the other is wrought in them by the Holy
Spirit. The former seek as God works in them to seek;
the latter seek in their own strength, and hence God does
nothing for them.
Every faculty of man's nature is subject to the principles which have been advanced. We have dwelt especially upon honesty and sincerity, and external and intellectual conformity to gospel precepts, because of a natural
tendency to accredit these as genuine signs of grace. If
a person believes the doctrines of the gospel, conforms his
external life to its precepts, appears to be honest, sincere,
and earnest, it is asked what more can be required. But
we answer, that if he does this only in a natural manner,
then infinitely more must be required. He has not yet
passed from the natural to the spiritual domain.
We do not object to discovering signs of a regenerate
state in one's perception of truth, or in the honesty and
sincerity of one's professions, if they are of a supernatural
and spiritual kind. The least discovery of a spiritual apprehension or honesty, is one of the most pleasing and




TOKENS OF SPIRITUALITY SPIRITUAL.        193
convincing evidences that a person has passed from death
unto life. We are no less convinced that the heart is acting, by feeling its pulsations in the remotest members, than
in the beatings of the heart itself. The former will be less
full and strong; but if they can be perceived, it is a happy
evidence, not only of life, but somewhat of health throughout the body. So, as truly unmistakable and pleasing
signs of the spiritual life exist in the discovery of a spiritual honesty, as in that of a vigorous faith in a crucified
Redeemer.  But no evidences of such vitality can be
found in exercises which man, in his naturally religious
condition, is capable of possessing. The tokens of spirituality must be of a spiritual nature.
~We have dwelt at length upon the peculiarity and distinctiveness of the regenerate character, because of its
importance as a preparation for answering the questions
before us. It must be remembered that the point to be
determined is not whether one is in a religious condition,
but in which of the two religious conditions embracing
all the human family, is he found.  The internal life, its
developments, exercises, and external fruits, which are to
be examined, will all be of a religious character, while the
inquiry will be whether they are of a natural or spiritual
kind.
17




'DIVISION SECOND.
GENERAL PRINCIPLE APPLIED TO THE RECOGNITION OF
REGENERATION BY THE SUBJECT.
CHAPTER I.
~ I.- PRELIMINARY.
IN answering the question, How can a regenerate person be certified of his regenerate state? we shall not
feel obliged to show that the nature of certitude here is
the same as in other departments of knowledge. Young
Christians are reluctant to profess that they know they
have been born again, because they think they must have
a knowledge of it, as they do of a thousand facts which
are ascertained by sight, or hearing, or some process of
reasoning. They must know they are Christians as they
know the sun rises and sets, or that the singing of birds is
pleasant, or that certain kinds of food are palatable, or
flowers fragrant. Or they must have the same evidence
of loving the things of religion that they have of loving
certain dear friends, or certain pleasures. They would then
be perfectly sure they are Christians, and it would be a
source of unspeakable comfort.  They are unaware that
in spiritual things there can be any other kind of assurance than in temporal things. They recognize it as a feature of their experience that they could not abandon their




NATURAL AND SPIRITUAL CERTITUDE.          195
hope in Christ if they would, yet wish they had such evidence that their hope is good as thei have of loving their
earthly friends.
But here it must be remembered, that as there is a
natural and a spiritual hope, and repentance, and prayer,
and faith, so there is a certitude of acceptance with God
that is natural, and one that is spiritual; and, moreover,
the spiritual, like all spiritual things, is peculiar, inexplicable, and mysterious to him who possesses the natural only.
The unenlightened have no conception that the Christian
possesses any other kind of assurance than that which pertains to matters of a temporal nature.  Christians also are
liable to think it is desirable for them to be certified of
their spiritual condition by natural means. But these are
carnal views, and hence absurd when applied to spiritual
things.
To insist that our evidence of having been born of the
Spirit shall be of the same character with that pertaining
to matters of sense, or to our moral and instinctive natures,
is as absurd as it would be to insist upon such evidence
that we are intellectual beings, as we have of our physical
existence. The manner of forming conclusions must be
the same in all departments of knowledge. But all grounds
of evidence must be kindred to the subject to which they
are applied. Natural data cannot be applied to spiritual
things, any more than spiritual data to natural things.
Evidence that w'e love spiritual things, therefore, will be
distinct in its nature from evidence that we love our
earthly pleasures or earthly friends. The method of arriving at conclusions will be the same in either case; but the
data will be distinct, being on the one hand in the natural,
and on the other, in the spiritual domain.  Besides, our
natural affections are corrupt and false; and how can they




196        FITNESS OF SPIRITUAL EVIDENCE.
mirror forth the spiritual, which are good and true? Natural love for the pleasures of the world may reflect natural
love for the pleasures of religion, but it cannot reflect the
spiritual, otherwise the natural man might have some apprehension of spiritual things. It is unreasonable, therefore, and unwise, for the Christian to desire to be certified
of his regeneration by such evidence as pertains to things
of a temporal nature. Such evidence would be incompatible with the nature of the Christian life. He who is so
good as to change our hearts, is good enough to give us
evidence of it best suited to the demands of the case. He
has not given such as we should have chosen, or as the
Christian often wishes he had given. This is not strange.
He did not change our hearts as we should have chosen;
nor will he hereafter deal with us as we shall choose. He
is so kind as not to consult our blindness and folly in regard to any feature of his gracious work. But we may be
assured that what he has ordained is infinitely better suited
to our wants than anything we could have conceived.
God has caused sufficient reasons to be discoverable to our
minds, to show the superiority of the Christian's evidences
to natural evidences, and enough to make us grateful that
he has consulted his wisdom, and not our f)lly, in choosing
a mode of certifying us of our spiritual condition. Some
of these reasons will be pointed out, as we proceed to
describe the manner in which the Christian becomes assured of his regenerate state.
Before enteFing directly upon this, a position not unfrequently assumed must be considered. It is that the whole
question, whether one is a Christian, must be reduced to
the simple test of hearty obedience.to the will of God. A
person must put to himself these honest questions, and by
them his case must stand or fall: "Am  I conformed, in




OBEDIENCE NOT A TEST.             197
heart and life, to the will of God?  Is it my sincere
pleasure, my meat and drink, to obey his requirements?
Am I conscious that my whole heart and soul do spontaneously and habitually go out after God and heavenly
things?"
These are confessedly important questions. But do they
serve as a test of one's regenerate state? May a person
feel that according as he can answer them affirmatively,
his case is decided? Here we confess to finding difficulty;
since, if a person is self-deceived, he will invariably answer
them in the affirmative; but if not, in the negative. How
many true Christians are prepared to say that they feel
they are in heart and life conformed to the will of God?
- that it is their highest pleasure, their meat and drink,
to obey his requirements; and that their whole heart and
soul do spontaneously and habitually go out after God and
heavenly things?  If the point to be settled were how a
person who is in a state of great Christian advancement
may have evidence of it, these tests might be relevant.
Yet, even then, they would be pertinent to exceptional,
rather than ordinary cases. The law of growth in grace
is, that the more the Christian advances, the more sinful
he appears to himself to be, — not because he is more so -
he may be less —but because he beholds his sinfulness
in a clearer light, in stronger contrast with Christ and
holiness. Love for Christ, the Scriptures teach, is in proportion to forgiveness; and this is in proportion to repentance and sense of sin. Knowledge that one is advancing,
is not so much a matter of consciousness as of inference.
All Christian experience will sustain this view. Jonathan
Edwards speaks in the strongest terms of the depths of
iniquity in his heart, while having the most rapturous
views of Christ. The most advanced and devoted Chris17*




198              CHRISTIANS DO NOT
tians, after a life of eminent usefulness, feel that they are,
after all, unprofitable servants, even hell-deserving sinners,
expecting to be saved only through sovereign grace in
Jesus Christ.
Mioreover, it is submitted that Christians do not, as a
matter of fact, rest mainly upon a consciousness of possessing a spirit of obedience to the will of God, as the
ultimate ground of their hope. They see no excellence in
their outward conduct or inward feeling adequate to serve
as a ground of belief that they have passed from death
unto life. On the other hand, it appears to them passing
strange that they should live as they do, if they are really
new creatures. Their language is, that if they had nothing to depend upon but what they see in their hearts and
lives, they should despair. This is the honest conviction
of those who exhibit lives of commendable conformity to
the will of Christ.  It is also represented by our Saviour
as being the Christian's feeling at the judgment-day.
When the righteous are welcomed into the kingdom prepared for them from the foundation of the world, on the
ground of what they had done for Christ, they express
surprise, saying, " Lord, when saw we thee an hungered,
and fed thee; or thirsty, and gave thee drink?" They scan
their lives in the light of the judgment, but find nothing
in them to serve as a basis of such a welcome from their
Lord.
It may be remarked also, as an objection to this mode
of the Christian's certifying himself of his regenerate state,
that it is such as unconverted persons conceive to be the
proper one, and such as they suppose every Christian employs. If this is the full explanation of the believer's
hope, then unconverted men can comprehend it.
The same course of remark would be applicable to an



REST UPON IT.                 199
other class of questions, such as these: "Do I exercise
repentance for all my sins? Do I love the Lord Jesus
Christ as my Saviour, renounce all self-dependence, and
trust solely in him for my salvation? Have I real humility, self-denial, and faith in Christ?" The result of
applying these tests will be the same as before. Christians
of a well-proportioned development cannot answer these
questions in the affirmative with a confidence sufficient to
convince them of the genuineness of their hope, especially
those who feel most need of being confirmed in regard to
it. Their language will be, "I am conscious of great
short-comings in these respects. I know I do not repent
of sin as I ought. I fear I do rely upon myself, and do
not trust solely in Christ. I am not humble and self-denying, and fear I have no genuine faith." The rule will be,
the better the Christian's state, the more likely he will be
to return a negative answer; while the false professor will
by these tests be decidedly encouraged. All genuine
experience will show that, as a matter of fact, the Christian does not primarily base his conviction that he is a
child of God upon a consciousness of performing these
duties in a suitable manner. And, besides, this kind of
evidence is no more incomprehensible to the natural man,
soundly instructed in religious things, than that before
described.
It may be urged, that notwithstanding the Christian's
sense of his short-comings in these respects, yet he has also
a sense of some degree of attainment: he may have a
well-proportioned consciousness both of his spirituality and
carnality. That this is possible, we cannot deny. Yet it
must be confessed, that it is the tendency of a sense of
sin to impair the believer's views of his spiritual advancement, and so cause his short-comings to occupy proportion



200         HIGH ENJOYMENT NOT A TEST.
ately too large a place in his mind. Admitting that he
may have a well-balanced view of all his exercises, it is
evident that a hope resting upon it must be, at the best,
exceedingly unstable, vibrating constantly between its positive and negative poles, and liable to settle finally upon
the one or the other; and hence be inadequate constantly
to support the Christian in his trials and toils.
The more intelligent may plead that regeneration does
not depend upon the question whether all or any considerable portion of the affections are in accordance with the
requirements of the law or the precepts of the gospel, but
whether one has any spiritual desires whatever - upon the
supposition that the slightest spirituality is an indubitable
sign of a gracious state. It must be admitted that this is
legitimate; and it would seem that any regenerate person,
adopting such a view, might find sufficient ground in his
experience to warrant the conclusion that he is born of
God. But the objection to so regarding this is, that experience does not sanction it. What Christian rests his hope
of heaven upon such a basis, however legitimate he may
conceive it to be?  Universal experience will sustain the
statement, that the primary source of the believer's evidence of his new creation is not even the consideration
that he is conscious of very great delight in obeying the
will of God. He may look upon this as a matter of comfort and encouragement; but that it is by no means the
sustaining power of his hope, is evident, since when he
becomes doubtful, and is led to examine himself, he dashes
the cup of his high enjoyments to the ground, and demands
an evidence of his acceptance with God which lies deeper
in his being. And when he obtains a restoration of his
evidence and peace, it comes not from his recollection of
having once possessed very high religious enjoyments.




NO PROCESS OF REASONING.             201
The false professor will so revive his hope and peace, but
not the true.
The believer's certitude of his being a child of God, is
grounded, primarily and essentially, upon no process of reasoning or inference, however labored and complex, or
obvious and simple.  Multitudes of Christians, utterly
incapable of constructing or applying the simplest process
of reasoning to their experience, are as well assured of
their adoption into the family of God, as those who are
able to analyze all their mental phenomena in the most
logical and critical manner. They have never even heard
of such processes of reasoning, and yet will walk unflinchingly to the stake or the block, on the simple strength of
their belief that they are born of God.
It is evident that no process of reasoning, or of inference, however conclusive, would be adequate to sustain in
the believer's mind a sense of his spiritual sonship to the
Almighty. If he had the consciousness that all his affections and aspirations were of a spiritual nature, and of
being in the liveliest exercise of all the Christian graces, an
inference drawn from  this consideration would not be
equivalent to the support he now enjoys independently of
it, and even in spite of many inferences furnished by his
experience, which are of an unfavorable nature. The truth
is undeniable, that the Christian's hope has a hidden
spring which is moved by no facts of his personal history.




CHAPTER II.
SPIRITUAL CONSCIOUSNESS THE PRIMARY SOURCE OF
EVIDENCE.
WE are now manifestly compelled to retire from all
external and natural grounds, to ascertain the primary and
essential source of the Christian's certitude of his gracious
state. To attempt to rest the believer's hope upon a basis
perfectly comprehensible to the natural understanding,
would be to despoil our religion of its most excellent
glory, -to drag it down from its exalted position, and lay
it in the dust. " We must walk by faith, and not by sight."
Demonstrations of a logical and inferential nature may be
resorted to, as sources of collateral and secondary aid; but
if the reader's hope is a true one, he must retire, for the
primary and vital evidence of his acceptance with God,
into the Holy of holies of his regenerated nature, - the
threshold which no feet are ever permitted to tread but
such as are shod with the preparation of the gospel of
peace.
In attempting to answer the question, How can a regenerate person be certified of his regenerate state? this inquiry naturally presents itself. If the Christian has a new
spiritual existence corresponding in all its principles and
faculties to the old and natural one, why should he not be
certified of the one in the same manner as of the other?
Why should not the new man, since he is as truly a man,
be assured of his spiritual being in the same manner in




NATURAL CONSCIOUSNESS.             203
which the old is assured of his natural existence? We do
not inquire why evidence in both cases should not rest
upon the same grounds. It has been remarked, that it is
impossible to draw spiritual inferences from natural data.
But the spiritual data being given, why should not the
process be a natural and rational one, since spiritual things,
though peculiar and incomprehensible to the natural understanding, yet never go counter, but are always true to
nature and pure reason?
Scriptural examples and all Christian experience will
show that these interrogations indicate the proper answer
to the question before us. Suppose a person is asked how
he knows that he has a rational and moral existence, or
that he possesses a living soul, what would he reply? After hesitating and endeavoring in vain to give a reason, he
would simply answer, with emphasis, "I know I have a living soul." At the first thought, it seems to him that he
could give a thousand reasons for believing in his natural
existence. They press upon him on every hand. The
very atmosphere in which he moves, and the air he
breathes, are impregnated with them. And yet, when
they are called for, though he knows enough exist, he is
embarrassed, since he fails to define even one; but his embarrassment does not weaken his confidence, for out of it
he exclaims, "I know I have an existence." At first, he
conceives of the question as gratuitous, and the proposer
impertinent; but when he has reflected, and learned to
reason upon the subject, he finds he can construct numerous arguments in favor of his belief. These are not, however, its primary source; nor do they materially strengthen
it. That which clamors out, "I know I exist," without
waiting for the reasons, but supersedes all occasion to think
of them until called for, is that abiding consciousness of




204       SPIRITUAL CONSCIOUSNESS THE TEST.
his rational and moral existence with which God has
endowed him, and which he has made to be an essential
part of every living soul.
Parallel to this is the Christian's certitude of his new
spiritual existence. The primary and essential source of
it is no other than the living spiritual consciousness of the
new man. Every process of reasoning or inference is external and auxiliary to, or at most corroborative of, this
inward sense. This is the principle of life in the new man
which vitalizes all that is exterior to it. The reasoning
process is produced by cultivation, while the spiritual consciousness is independent of it. It is matured by exercise
and growth, but is dependent for its existence upon nothing but its own vitality, which comes direct from  God.
This is essential to the believer's hope —all else is incidental. This would be adequate without aught else, but
all else would be inadequate without this.
All Christian experience will respond to the truthfulness
of this position. When the believer is asked for a reason
of the hope that is in him, he is at the first embarrassed,
not knowing precisely how to reply. He never felt occasion to define his reasons. He is confident that enough
exist. His inmost soul is full of them, and they seem to
be struggling, in vain, to find expression at every pore of
his being. But, in the midst of his embarrassment, his
Christian consciousness replies, in that unpretending style
of utterance which is peculiar to the new man, but indicative of a deep certitude of the fact: "I don't know that I
can give the reasons, but I hope, I trust I am a child of
God." If arguments are brought against him which he
cannot meet, he still remains unmoved, and replies again,
with an humble, composed, and trusting spirit which aston



GIVING REASONS.                205
ishes all boldness and violence of opposition, "I trust, notwithstanding, I am a child of God."
Nor is this contradictory to, but in perfect harmony with,
Peter's exhortation to believers, to be ready always to give
an answer to every man that asketh a reason of the hope
that is in them. If the primary basis of the Christian's
hope were a process of reasoning, he could not have a hope
without having also a reason for it. But this being only a
secondary source, added to the original by cultivation, the
apostle knew that Christians might often be found having
good hopes, without being able to render a reason for
them, and consequently be unprepared to withstand the
gainsayers. Hence the importance that they should be
possessed not only of a consciousness with which to satisfy themselves, but also of arguments with which to convince others, - the spiritual consciousness and enlightened
reason being in harmony.
The position that the primary source of the believer's
confidence that he is born of God consists in a spiritual
consciousness, may be illustrated by reference to the manner in which it originates.  When a person begins to
cherish hope that he is a new creature, he does not derive
it from any process of inference or reasoning, or from certain facts in his history or phenomena of his heart and
life. He does not, at the first, conclude that he must have
been regenerated because he has so great love for Christ,
or so great happiness, or so deep repentance. These may
constitute good grounds for believing that he is a Christian, but they are not the grounds of his belief.  The
sinner, in regeneration, passes through a process which
others may observe as bearing evidence that he is being
made a subject of grace, but not himself. He has neither
leisule nor ability to reflect upon the change, or make
18




206                SPIRITUAL BIRTH
observations concerning it. Yet in the midst of it the
feeling of hope springs up, either gradually or suddenly,
but always spontaneously.
Oftentimes persons do come forward and declare a belief of having just been converted, presenting, perhaps,
reasons for it; but it is done in a manner so cool and selfcomplacent, as to render the supposition that they have
just been humbled before an offended God, and received
pardon at his hands, incongruous and absurd. True regeneration commonly discloses itself to attentive observers
before the subject of it has sufficiently regained his reflection and observation, or even before his consciousness has
become sufficiently strong to prompt him to announce it.
When cases of the opposite nature occur, the announcement is pervaded with such earnestness and high mental
fervor as to show that the person is not in a reasoning or
reflecting mood, but that he is in a high state of abiding
consciousness of having passed from darkness into light,
not produced nor sustained by himself, but by some supernatural power.
These remarks must be understood as applying to the
very beginning of the Christian life, else they will be misconstrued. It will be said that it is common for the
young convert, of his own accord, to go about at once,
telling his neighbors and friends the joys he experiences,
and inviting them to the same rich gospel feast. These,
it is admitted, are likely to be the first outward exercises
of the Christian; but he will not commonly perform
them at the very first. A little space will ordinarily elapse
after the spiritual birth, before the consciousness of a spiritual existence shall have become sufficiently developed
and strengthened to utter itself. This may be a space of
hours only, or of days or weeks; or, as in the exceptional




PARALLEL TO NATURAL.                207
case of unrecognized regeneration, it may be a series of
years.
The spiritual birth is parallel to the natural. The infant
requires a little space for its consciousness of existence
to become sufficiently developed to prompt it to announce
itself as having come into the arena of rational and moral
being, thus giving signs of it to others before it proclaims
it itself. Besides, it lives on for a long period, and often
to the full age of man, upon the simple ground of consciousness, before it adduces a reason or draws an inference
in support of it.  The argumentative process is never
adopted except by cultivation. Nor is it absolutely needed.
The consciousness is found to be adequate to all the practical purposes of an existence. So it is with the spiritual
man. He comes into existence an infant. HIis spiritual
consciousness being at first weak, and developed only gradually, he gives signs to others of his new creation, before
he proclaims it himself.' The reasoning process is added
subsequently, by cultivation.  If cultivation is never received, he lives and dies on the strength of his spiritual
consciousness alone, which is not an uncommon occurrence.
The point under consideration, rightly apprehended, will
be of service to Christians in examining their religious
experience. In judging of themselves, however, by the
position here laid down, their exercises must be properly
understood, else the correctness of the position will be denied, or the genuineness of their conversion distrusted.
It is not uncommon nor surprising for even highly cultivated Christians to misapprehend their initial experience.
Their views of it, formed perhaps in youth, and under the
1 Many examples, which seem to be exceptions to this remark, are cases
of unrecognized regeneration. See part I. page 56.




208              TIME MISUNDERSTOOD.
light of little personal instruction, naturally grow with
their growth  to perfect maturity, and become settled
convictions.
Perhaps nothing pertaining to the Christian's experience
is more liable to be misapprehended than the point at
which regeneration has taken place. It is difficult to conceive of it as occurring before we obtain evidence of it,just as it is difficult to realize that the sun actually descends below the horizon before it seems to do so. The
observer, in order to receive an exact impression as to the
time of the sun's setting, must make a slight allowance for
the refraction of the rays of light, whereby the evidence
of its descent below the horizon is obtained only subsequently to the occurrence.  So the Christian, in looking
back to his spiritual illumination, must ordinarily allow for
the refraction of the rays of spiritual light, whereby the
actual occurrence of regeneration is made to be prior to
the apparent. As in the case of the natural day, the effect
is to lengthen its apparent duration beyond the actual; so,
conversely, in the case of the Christian's spiritual day, the
effect is to lengthen the actual beyond the apparent.
That the primary and essential source of the believer's
evidence consists of a spiritual consciousness, is also confirmed by scriptural examples, so far as they bear upon the
subject. The conviction of persons that they have been
born again is often represented under the outward figure
of obtaining sight. The belief that one has received sight
is based, at least at the first, solely upon consciousness.
The blind man who received sight at the Saviour's hands
through the anointing of clay and washing at the Pool of
Siloam, when interrogated as to the means by which his
eyes were opened,- whether by a sinful or holy agency,declared his ignorance and disregard of all that, saying:




SCRIPTURE ILLUSTRATIONS.           209
" Whether he be a sinner or no, I know not.l One thing I
know: whereas I was blind, now I see." He gave no reason for believing he could see. It was a matter of simple
consciousness, and hence of the utmost confidence. This
outward figure represents the spiritual truth; and it is
just to regard the manner in which the individual is convinced of having received natural sight as indicating the
manner of his being convinced of his new birth. As natural sight is one of those things which make a person feel
that he has a natural existence, so spiritual sight is one of
those which make the Christian feel that he has a spiritual
existence, and that without the slightest reasoning or
reflection.
In the conversion of Paul, also, the only ground of his
evidence that he had passed from death unto life presented
to us, is the fact that he received sight. When the scales
fell from his eyes, which was a matter of consciousness, he
did not wait to convince himself by any process of reasoning that he had been renewed by the Holy Ghost, but
arose and was baptized. The woman, also, who was cured
of the bloody issue,2 is represented simply as having felt
in her body that she was healed of that plague. And
when interrogated in regard to it by the Saviour's look, it
is said that, knowing what had been done in her, and in
no other way than by feeling it, she came and fell down
before him and told him all the truth.
The position under consideration is in harmony with the
doctrine that in regeneration there is produced a new spiritual man, and also with the idea that the new man is an
engraftment of the old. If the new creature is a spiritual
man, having a full set of faculties corresponding to those
John ix. 25.            2 Mark v. 25.
18*




210            WITNESS OF THIE SPIRIT.
of the natural man, and a complement of all his elemental
principles and powers, he must, among them, have a spiritual consciousness of spiritual existence corresponding to
his natural consciousness of natural existence. Were he
wanting in so important an element, it would destroy his
identity. Or, if the new man is an engraftment of the
old, it being necessary that the old should be engrafted in
every branch of his being, then the natural consciousness
must be spiritually engrafted. Another view of regeneration is, that by it the person becomes one with Jesus
Christ. This being so, there must be a consciousness of
this oneness between Christ and his disciples on the part
of them both. If they are so united to him as actually
to become one and the same with him, or if he is formed
in them, the first legitimate effect would be a mutual consciousness of the union.
This spiritual consciousness of being a new creature is
equivalent to that mysterious inworking in the soul of the
believer, by the Holy Spirit, of a direct assurance that he
is born of God, which is meant by the witness of the
4Spirit, when Paul says, " The Spirit itself beareth witness
with our spirit that we are the children of God;" also
when John declares that "He that believeth on the Son
of God hath the witness in himself." When it is said that
the Spirit beareth witness with the spirit of the believer, a
source of evidence is indicated which is by no means
grounded upon any process of reasoning or inference. Nor
can the witnessing of God's Spirit with ours be understood
as an announcement to us that we are born again. He is
said to witness or testify, not to but with our spirits. His
operations are in such perfect harmony with the operations
of our minds, that His witnessing with our spirits becomes
the witnessing of our spirits. When it is said, also, "He




LIVELY HOPE.                 211
that believeth on the Son of God hath the witness itn himself," it is meant that he has the witness in his own spirit,
which is a matter of consciousness.
In harmony with the above, the apostle Peter calls the
hope of the Christian a lively or living hope, unto which
he has been begotten, or which he has come in possession
of by the new birth. His hope is not obtained by reflection upon what has transpired in his history; but it is
something which is an essential part of his new being. It
is that inward life-principle which causes him to feel that
he is a child of God; i. e., his consciousness of his spiritual
existence.




CHAPTER III.
SUPERIORITY OF SPIRITUAL CONSCIOUSNESS.
AT this point regret may have arisen in the mind of
the reader that the primary source of the believer's evidence is not of a more tangible and definable nature; and
on this account he may be led to undervalue this kind of
evidence. We are quite inclined to over-estimate things
that are palpable, and address themselves to the outward
senses, and undervalue those that are more ethereal, and
find their way, with their health-giving influences, to our
very being of being, through its ten thousand minute and
hidden avenues. We may be thankful that we have such
excellent powers of body, mind, and heart, placing us a
little lower than the angels in the grade of being, and yet
scarce ever think of our occasion of gratitude for that living, natural consciousness of being what we are, which
supersedes the necessity of working out a knowledge of
our existence from outward data, whenever we might desire to create or renew a conviction of it. So, too, it is
natural for the Christian to be thankful for outward and
sensible data, from which to draw conclusions in favor of
his regeneration, while he scarcely thinks of his obligation
of thankfulness for the witness of the Spirit, that living
consciousness which constantly dwells in his inmost beibg,
and produces in him the effect which he would otherwise
endeavor in vain to produce in himself.
A better appreciation of this kind of evidence of the




ARGUMENTS INSUFFICIENT.          213
believer's regenerate state, would doubtless adjust his
naturally erroneous thankfulness. It is profitable for the
natural man to exercise himself in framing arguments to
prove that he is a rational and moral being; but, were he
dependent solely upon this means of realizing it, how embarrassing would be his condition! For aught we know,
hle might go about among his fellow-men, not considering
what manner of creature he is, except as he should stop to
demonstrate it from some data by the way. So far as we
can tell, the conviction thus produced would be so superficial and weak as to need a renewal, day by day and hour
by hour, in order to be perpetual. Otherwise he might be
left to assume to himself, in the intervals, the character of
a rational and moral being, or any other which might
chance to address itself to his active imagination. Whether
this be so or not, it is obvious that any demonstrative or
inferential kind of evidence would be wholly inadequate
to the wants of such a being as man. The duties which
God has devolved upon him in this world are such, and so
numerous, as to require that he should have a living consciousness of his proper existence, which no effort or
attention of his will be needed to create and sustain.
Parallel to this is the condition of the Christian. It is
profitable for him to examine the phenomena of his heart
and life, to see whether he be in the faith; but, were he
dependent upon this means exclusively, how inadequate
would he be to perform the duties of a Christian! If he
must stop at every step of his way to examine his evidences and renew his convictions of his regenerate condition, how ill-qualified would he be to pass through the
varied scenes of persecution, trial, and suffering, incident
to the Christian life! If he must be constantly building
up his own hope, how can he effectually labor for others?




214        CONSCIOUSNESS AND REASONING.
When deep affliction overwhelms him, and he needs the
consolations of religion, how could he repair to a logical
or inferential process to confirm his confidence in a better
life to come, for the purpose of raising him above the ills
and sorrows of the life that is?
Most obviously the Christian stands in absolute need of
just such a source and kind of evidence as that furnished
by a lively, upspringing hope, which he is not obliged to
labor to sustain, but which sustains him while he labors, -
a hope self-adjusting, possessing least vigor when vigor is
least needed, and quickened into unusual energy by unusual
exigency.
It may be objected that the spiritual consciousness does
not have that definiteness and plainness that belong to inferences and arguments drawn from the phenomena of
one's outward and inward history, and in this important
respect is inferior to these. This being admitted, it does
not follow that it has not even a higher degree of certifying power.  It is a life-principle, not needing to be
comprehended in order to exert its influence.  It is not
definable, because it is so ethereal and pervasive, infusing
its sustaining and convincing efficacy into all the faculties
and elements of the soul, while the reasoning process
affects the judgment only. What argument could be constructed to prove that we are moral and intellectual beings,
possessing a tithe of the convincing force of that living
consciousness which abides with us from day to day,
throughout our life, and is the prime mover of all our
actions? And yet many arguments might be constructed,
having greater plainness and definiteness, and consequently
a seemingly greater degree of certifying power.
So it is spiritually. Arguments and inferences may be
drawn from the changes we have experienced in heart and




CONSCIOUSNESS NOT STEADY.            215
life, to prove that we are God's children, far more definite
and comprehensible than the spiritual consciousness, yet
having in effect no comparison with its all-pervasive, convincing, and sustaining power, which is implied in every
act the Christian performs, and enables him to perform any
act that the self-sacrificing nature of his religion requires.
The measure of certitude arising from any source, must not
be judged of by its definiteness or pointedness, but by the
extent, uniformity, and effectiveness of its influences. It is
not necessary that the Christian should be sensible of the
precise points of contact of the evidence which supports
him with his spiritual being. Like the body floating in
water, he may be buoyed up by evidences whose kindly
influences sustain him in every part, while they are sensibly
felt in none.
It may be objected, again, that the spiritual consciousness does not produce the same degree of certitude that is
produced by the natural consciousness; that it wavers, and
is not steady and firm, like the natural. In regard to this,
it must be remembered that the spiritual consciousness is
peculiar, mysterious, and inexplicable to the natural understanding; and so far as the Christian exercises a natural
judgment in regard to it, his views will be erroneous.
This he is more or less in the habit of doing.  Hence his
views of his spiritual condition are impaired by his remaining unsanctified apprehensions, and he has, so far, an imperfect view of what spiritual consciousness he does possess.
The exercise of the Christian's natural judgment, moreover, impairs his spiritual consciousness, while his spiritual
judgment does not impair, but, if possible, confirms the
natural. The spiritual state presupposes the natural, on
which it is engrafted; but the natural does not presuppose
the spiritual. If a man is conscious of having been born




216     CONSCIOUSNESS OVERCOMES ARGUMENTS.
again by the Spirit of God, it gives him an overwhelming
sense of the fact that he is by nature a rational and moral
being. But the reverse is not true. Hence the spiritual
consciousness must not only have equal strength with the
natural, to gain equal credit, but somewhat more, in order
to overcome the disadvantage of its position.
In the case of the natural man, also, no arguments can
be raised against his consciousness of possessing a rational
and moral existence; and hence it has no obstacles to overcome, but must simply sustain itself. The Christian, however, is constantly finding arguments against the supposition of his being a new creature in Christ.  He feels
unworthy. The blessing is too great. It cannot be that
he is heir to the joys of heaven. His life is not conformed
to the hypothesis of his having been born of the Spirit.
His short-comings are a heavy weight against it. These
obstacles his spiritual consciousness must overcome.  It
must struggle up in their midst, and still bear witness to
the believer that, notwithstanding the arguments against
him, he is a child of God.
A hope that is adequate to all this, must possess no
small degree of certitude and strength. The power of any
agency must be judged of, not alone by the positive effect
it accomplishes, but also by the hinderances to be overcome. To produce in a fallen, corrupted being like man,
only partially sanctified by the Holy Spirit, an abiding
consciousness of his union with Christ and sonship to God,
is not only a great work in itself, but is accomplished under the most unfavorable circumstances conceivable. Yet
the believer's spiritual consciousness achieves this for him.
It constitutes a basis on which he performs the most trying
acts, and endures the keenest sufferings of mind and body
that ever fall to the lot of man.




YIELDS, BUT NEVER BREAKS.             217
It is said, moreover, that the believer's hope wavers;
that it is not steady and firm, like man's consciousness of
his natural existence; but that it sometimes is trembling
and oppressed, and sometimes buoyant with life and energy. To this it must be replied, that it is not wholly true
that the natural consciousness is perfectly uniform and
steady. It is a life-principle, and, like everything that has
life, is subject to variation.  But what matters it that the
Christian's hope does suffer depression, and is not perfectly
steady and uniform, if, after all, it is never found actually
to give way under the greatest strain that can be put
upon it?  What matters the vibration of the branches, and
even of the trunk of a tree, so long as its roots retain for
centuries their grasp upon the bosom of the earth? The
ultimate strength of any agency is to be determined, not
by its partial yielding at times, but by its final endurance
of the test. All vital forces have a power to yield somewhat to outward pressure, and then, by their elastic energy,
recover their wonted position. But forces that are dead,
having no vital energies, are rigid and firm. They never
yield, but often suddenly and unexpectedly break, when
their strength is gone beyond recovery. The former represent the lively hope of the Christian.  Possessing a
vital, elastic, spiritual force, it is capable of partially yielding to the heavy pressure that often comes upon it, without
ever breaking. It will bow down under the weight of
guilt and sorrow, only to recover, and more than recover,
its wonted energy. But the hope of the hypocrite is a
dead hope, rigid, firm, and brittle. It never yields in this
life, but will break irrecoverably in the next.
It will be said that this evidence does not, after all,
amount to absolute certitude. No one can be perfectly
sure that -he has been born again.  But why inquire
19




218                TRUE AND FALSE
whether we have absolute certitude of our regenerate
state, when that which we have is found upon trial to be
adequate to all the possible practical purposes of life, both
in its present necessities and in its relations to the life to
come? The believer is qualified by this kind of evidence
to perform the most solemn duties ever devolved upon
man, and that without misgiving or embarrassment. What
need we inquire, therefore, for anything beyond this, which,
if we possessed it, could be put to no practical use?
The last objection which we can conceive as possible to
be brought against the position before us, is, that the falsely
regenerate person believes he possesses the same spiritual
consciousness with the true Christian. It is alleged that
he feels equally well certified, and his certitude goes for
nothing; hence the Christian's must also. It is admitted
that this kind of evidence may be counterfeited. But this
objection may be brought against all evidence.  If that
could be discovered in regard to which it would be impossible for a person to be deceived, then, according to human
wisdom, we should have found out the great desideratum
in the department of Christian evidences. This, however,
will never be. It will ever be impossible for man to find
out evidences of conversion which the wiles of Satan will
not counterfeit.
The position that the deceived professor is as well certified of his regeneration as the real Christian, and hence
that hio man can safely trust to any evidence, is not admitted to be true.  The false Christian thinks he is as
well assured of his conversion as the true Christian is or
can be. He may have greater confidence than the real
Christian that his hope is good, and yet it may not be so
good. The question is, which case furnishes the better
ground of confidence? The stronger confidence may rest




CONSCIOUSNESS COMPARED.             219
on the weaker ground, and the weaker on the stronger
ground.  The falsely regenerate person may feel better
certified of having been born again, and yet not be so well
certified. The point is not how he feels, but what is the
fact. He may actually have a larger amount of certitude
than the true Christian, and yet not possess so good a
hope, because it may not be of so good a quality. As has
been already stated, there is a certitude of acceptance with
God that is natural, and one that is spiritual, the latter of
which is infinitely superior to the former,- the lowest degree of the one being far above the highest degree of the
other.
The falsely regenerate man may feel certified of his
regeneration up to the full measure of his demands, both
in kind and amount, while the truly regenerate may not
feel thus, and at the same time the former not be so well
certified as the latter. The falsely regenerate man does
not demand either the same quantity or quality of certitude to satisfy him, that is demanded by the truly regenerate. He does not demand so great an amount, because
he does not apprehend so great dangers.  The falsely
regenerate man is comparatively unenlightened as to his
exposure on account of sin, and hence his demands in
the way of a guarantee for safety will be small, while
those of the truly regenerate will be great, according to
the clearness of his views of sin and of God's displeasure;
and the more enlightened and holy he is, the clearer will
be his views, and the stronger the assurance of safety he
will require. The falsely regenerate does not demand the
same kind of certitude with the truly regenerlate, since he
has no apprehension of spiritual things.  The certitude
which. he demands is natural, while that of the truly regenerate is spiritual. The former is satisfied with his, for




220                INFERIORITY OF
he has no conception of any other; while it would fail to
satisfy the true Christian, were it increased to the greatest
possible extent, since he has been enlightened as to a
better.
Again: the falsely regenerate person may possess all the
certitude he is capable of possessing; he may be as well certified of having been regenerated, as it is possible for him
to be in an unregenerate condition; while the truly regenerate may not be so; and at the same time the former not
be or feel as well certified as the latter. It is not possible
for an unregenerate person to have as good evidence that
he is regenerated, as if he really were so. False evidence
cannot be as good as true. Is it possible that a blind man
should have as good evidence that he can see, as one who
is not blind? He may, under a delusion, be perfectly confident that he can see. Ile may have all the evidence, and
the best it is possible for him to possess while he remains
blind, but it will have no comparison with that of one who
can actually see. So it is spiritually.
Again: in a dream a person supposes he is in a waking
state. lIe is confident, having all the evidence, and the
best he can have until he wakes; but when he wakes, he
comes in possession of an evidence essentially superior.
While in dream, he believed he was awake; but now he
knows it. It is the product of a living consciousness. He
knows it is not a delusion or a dream. In like manner,
the falsely regenerate man dreams he is awake. He is
perfectly confident, having all and the best evidence of
it he can have while in the falsely regenerate state. He
cannot know that he is dreaming, spiritually, until the
dream is dispelled. Sometimes an individual dreams he is
dreaming; but that is just as much a dream as the dream
itself. It is a part of it. So the falsely regenerate man




FALSE CONSCIOUSNESS.            221
sometimes has a conception that he is deluded; but that
conception is as much a delusion as the delusion itself. It
is indeed a conception of the truth, but a false conception.
The individual, in dreaming that he dreamed, dreamed the
truth; but, after all, he only dreamed it. He did not know
it. So the falsely regenerate person has a false, delusive,
dreaming conception of the truth; but he does not for a
moment know it.
19*




CHAPTER IV.
PECULIARITIES OF THE CHRISTIAN CONSCIOUSNESS.
IT appears that, in the falsely regenerate state, a false
certitude of having been born again exists, which serves
to the individual a purpose corresponding to that which
the real spiritual consciousness serves to the truly regenerate.  The false certitude as fully satisfies the deceived
person, as the genuine does the real Christian. An important question will therefore arise in the mind of the reader:
"Do I possess the false or the real Christian certitude of
my regenerate state? Can I know which is the case?"
In reply, we must call attention to the proposition adopted
to guide us in the present inquiry, which is, that the regenerate character is peculiar, distinct from all other, and by
its peculiarities and distinctiveness it is to be known. An
important element of that character is the spiritual consciousness of having been born again, which is the central
life-principle of that body of feelings which constitute the
inward Christian character. As a part of the regenerate
character, it is to be remarked that this consciousness is
peculiar and distinct from all other, and by its peculiarities
it is to be known. To aid the reader in answering the inquiries raised, we shall describe some of its peculiarities, —
bearing in mind, meanwhile, that, as has been intimated
before, these peculiarities are not eccentricities; that they
are peculiarities only to the natural understanding, while
to a spiritually enlightened reason they are legitimate and
true to nature.




CONSCIOUSNESS A LIFE-PRINCIPLE.         22 3
This is expected to be serviceable only to the regenerate
man. To describe the peculiarities of the Christian consciousness to the understanding of the unenlightened, is
impossible. If the reader is in the true regenerate state,
he will apprehend them; if in the false, he will only believe he does. To exhibit to the latter such tests of the
Christian state as will distinctly evince to him that he is
deceived, will, doubtless, forever remain an impossibility.
It may be said that it is more important that the selfdeceived should be certified of their condition, than those
who are not, of theirs; but still the more important end
lies beyond our reach. And yet the fault is not in us, nor
in the truth, but in their deceitful hearts.
Nor must the real Christian expect to find all his anxieties henceforth allayed by the perusal of these pages, his
evidences made all palpable and plain, and himself freed
from further trouble in regard to them. The false professor will doubtless gain greater confirmation of his hope by
this perusal than the true. The hope of the latter constitutes a life which can be changed only as it is nurtured by
the wholesome food of light and truth. The most that
can be anticipated is, that if the reader is in a truly regenerate state, his Christian consciousness may be reached and
stimulated to a more healthy growth, the life-principle of
hope be developed, and himself be better able to recognize
and trust in the proper source of his belief that he is a
child of God. It is expected that all professing Christians
will apply the tests, while those only who are true Christians will really recognize themselves as being such.
Any attempt to delineate the Christian consciousness
must, of course, be limited and defective. We can only
point out, in an imperfect manner, a few of its features,
which each true believer must use to assist in delineating,




224           ITS INDESCRIBABLENESS.
as fully as possible, his own Christian consciousness to
himself.
The first peculiarity of this consciousness which we
shall mention, is its indescribableness. Every true Christian will recognize, as a peculiarity of his experience, the
difficulty he has in describing the feeling which leads him
to think he is a Christian, or which sustains him while he
scarcely believes this to be his character. If one attempts
to define it to others, he is conscious that he fails. It is
exceedingly incommunicable.  Words seem to have no
power to bring this inward life out to light. The individual never feels satisfied with his attempts to express it.
His apprehension of the feeling always extends beyond
his utterance of it. Other Christians also apprehend the
feelings of a fellow Christian more perfectly than he is
able to set them forth. His description furnishes only
an imperfect image of the spiritual man, which, by another, is completed and clothed with life and beauty.
Young believers are embarrassed in attempting to describe the feelings they have in thinking they are Christians. They wish they could only express their feelings.
Since they cannot, they conceive them to be unknown to
others. And since others cannot describe them in turn,
they fail to make the former persons realize how fully they
comprehend them. All this is because they are indescribable. Speaking of the feelings does not exhaust them.
To the natural understanding this is peculiar. Unenlightened men think it strange that the Christian should
not be able to describe the feeling that leads him to
believe he is a child of God. They conceive that he
should be able to do so.  For themselves, they would
not care to have a hope resting on such a basis. But
when it is considered that the Christian is a new man, in




SPONTANEITY.                 225
Christ Jesus, and that the new man has a consciousness of
his existence corresponding to that of the natural man,
it becomes reasonable that he should not be able to describe the feeling which causes him to believe in his new
creation.  The natural man cannot describe the feeling
that causes him to believe in his rational and moral existence. Language will not communicate it. But the new
birth, and a new spiritual existence, to the natural man
are a mystery; and hence the indescribableness of the
Christian's feeling, that he is a child of God, is to him
peculiar and incomprehensible.
The next feature of the Christian consciousness is its
spontaneity. We mean that so far as the believer's observation of it is concerned, it is self-produced. He is well
satisfied that whatever feeling he has that he is a child of
God, was not produced by his desire to feel so, for the
sake of the fieedom from anxiety it will afford. It has
been shown that this desire is one of the main causes of
the hope of a false professor. The true Christian, however, knows that it had no agency in producing the hope
he ventures to cherish. He does not so much desire to
feel that he is, as to be a Christian. He sometimes even
cherishes a desire not to feel so, thinking he ought not, lest
he should be deceived. The desire naturally runs counter
to the feeling, and hence cannot produce it.
The believer's feeling that he is a Christian, is not the
product of his desire for the happiness afforded by true
religion. When he examines its origin, he is convinced
that, simultaneously with the production of it, this was not
the prevailing desire of his heart. His hope of acceptance with God was not created until this desire had spent
itself, and given place to others of a different nature. The
interval between the prevalence of this desire and the




226         NOT PRODUCED BY CULTIVATION.
origination of his hope, was too great, and too much transpired in it, to allow any point of contact, or any cominunication between them, by which the latter could become
the product of the former. He is conscious that this desire did not even lie about the buried seed of his Christian consciousness, and so serve to warm and quicken it
into being. In the case of an assumed work of grace, the
desire to be a Christian for the sake of its advantages, is
a strongly productive agency. It does not, as in a true
work of grace, awaken the sinner, and then subside and
give place to better influences, but continues to exert its
full force unabated, until its object is thought to be attained.
The Christian's consciousness of being born again is not
the product of any kind of cultivation. He has employed
no means for the direct purpose of creating or maintaining it. He employs means for maintaining the Christian life, but none for producing the belief that he is a
Christian. Whatever hope he possesses, he has the satisfaction of knowing, is not the result of any effort to
produce it; and hence, if it is spurious, certainly in this
particular he is not in fault. Hie cannot account for the
feeling that he is a Christian, unless it is the natural
result of being such.
Nor does the Christian possess any well-defined sense
that his consciousness of being born again is produced by
the Holy Spirit. He connects no agency with its production. His certitude of his regeneration is a life-principle, created by the Holy Spirit, bearing witness with his
spirit, and is a necessary faculty of the new man. The
believer is the subject of a work of grace, without recognizing the agency. "The wind bloweth where it listeth,
and thou hearest the sound thereof, but canst not tell




PECULIARITY EXPLAINED.              2 27
whence it cometh and whither it goeth. So is every one
that is born of the Spirit." And so is the Christian's consciousness of being a new creature, which is also born of
the Spirit.
To the natural man this is strange and peculiar. His
conception of the Christian hope is that it is the product
of a process of reasoning, or reflection; that it is more a
conclusion than a matter of feeling; a belief, rather than
an inward life. He conceives that it arises in the Christian's mind, immediately and obviously, from an effort to
realize his sinfulness, to exercise repentance or faith, or by
a conscious effort to trust in God, or to be happy in feeling
that Christ is his friend, or even by a direct endeavor to
hope and believe that he is a child of God. But when it
is understood that this hope is a vital consciousness of a
new spiritual existence created by the Spirit, the fact that
it seems spontaneous, and is produced by no human effort,
becomes reasonable, and true to nature.  The new man
can no more produce his consciousness of his spiritual existence than the natural man can produce his consciousness of a natural existence. It is simply a necessary consequence of being a new creature in Christ. It is reasonable, also, that he should not be conscious of being brought
into a new existence by the Holy Spirit, just as the natural
man is wholly insensible of the divine agency in the cre:ation of his moral and intellectual being. But the idea of
a new birth, or a new creation, to the unrenewed man is all
a mystery; and hence the spontaneity of the believer's
hope is a mystery also.
Another peculiarity of the Christian's consciousness is
its solitariness and privacy. Until a converted person
becomes intimately acquainted with the peculiarities of
Christian experience in general, he is likely to think his




298         SOLITARINESS AND PRIVACY.
feelings in regald to being a Chlistian  are very singular,
and such as no one else ever had. He does not believe
there ever was another just such person, religiously, as
himself. He looks upon other all Christians as possessing
a proper Christian character; while his is a solitary, peculiar case. Because of its singularity, he is reluctant to
speak of it, being unwilling to make himself appear unlike
all othels.  Somnetimnes he remalks, in a confidential way,
that he believes he is diffelrent fi'om  everybody  else, but
hesitates to state the points of diffelence.   He thinks he
could not describe them so as to be understood. Or he
feels ashamed to express them, because he suspects they
would disclose a very wicked state of heart. Hence the
peculiar feelings of the Christian, upon the most important of all questions, are almost wholly private.  When
he speaks of his experience, he dwells not upon these features, but upon such as are more commonly described, and
are more likely to be understood and accredited as good.
But were these expressed wherever they exist, they would
be found to be common to the Christian character. The
peculiar, solitary case of one is the peculiar; solitary case
of all. All the rest look upon themselves as he looks upon
himself; and they all look upon him as he looks upon
them. It is as true in the spiritual as in the natural domain, that as face answereth to face in water, so does the
heart of man to man. Circumstances frequently occur to
illustrate this. When a disclosure of these feelings occurs, the exclamation of others is, "I did not suppose any
one ever had such feelings but myself."
This is a peculiarity.   The unconverted man has no
idea that the Christian feels thus about his hope in Christ,
and that he carries these feelings about, pent up within
him, scarcely daring to express them even to a fellow




ELASTICITY.                  229
Christian. He supposes that his evidence is perfectly satisfactory and plain, and that he frankly speaks out all his inward experience. These feelings, however, are legitimate,
and such as might be expected. When it is considered that
the Christian is a person who is born again into a new
spiritual existence, it is not strange that he should look
upon himself as a solitary case among his fellow-beings,
and that combined influences should cause him to refrain
from disclosing his views of himself. This phenomenon
has its parallel in the natural man. When a child begins
to observe and reflect upon the workings of his own mind,
he looks upon himself as having very singular thoughts,
such as he supposes no other person ever possessed. They
are so strange that he refrains from expressing them, not
wishing to appear unlike others; whereas, if these thoughts
were divulged, they would be found common to all thinking beings. This feeling is possessed, also, by adult persons not intimately acquainted with the mental phenomena of others. But the natural man has no conception
that the Christian is a new man, occupying a new domain of existence, and consequently these feelings are
mysterious.
Another peculiarity of the Christian consciousness, already alluded to, but deserving to be named in this connection, is its elasticity; that is, its capability of yielding
to pressure, and then recovering itself. The Ch-istian can
doubt, earnestly and deeply, without any danger that his
hope will really give way. It does not alarm us to see his
consciousness of being a Christian bowing low before the
blast. It can do so without giving him any real fear of a
finally fatal result. He can tremble in every part, and yet
have a feeling of ultimate safety. His hope has such recuperative energy, as to produce in us an instinctive feeling
20




230             MODESTY OF UTTERANCE
that it will recover itself, though crushed into the very
dust. The believer's doubts always react into a more vigorous life. When they die, they decay and enrich the soil
out of which springs up his lively hope. This is likewise
incomprehensible to unenlightened reason, yet in harmony
with the idea of the Christian's hope being primarily a living consciousness.
Another peculiarity of the Christian consciousness is
modesty of utterance. There is a peculiar dialect in which
consciousness of acceptance with God expresses itself, the
leading feature of which is modesty. This seems to be an
essential characteristic. If the professing Christian speaks
of his possession of a hope in Christ with the same unmodified positiveness with which he speaks of other possessions, the genuineness of his hope is suspected. This is
a peculiarity in the true Christian worthy to be observed.
No feature of Christian hope is more nearly universal than
this. The dialect is accompanied with tones and inflections of the voice which cannot be represented to the eye.
Its idiomatic phrases are such as these: "It is now so long
since I thought I became a Christian," or "since I hope I
found the Saviour." If the Christian is interrogated as to
his hope in Christ, his reply is, "I trust I am a Christian."
"Sometimes I think I am."  "If I ever was converted, it
was at such a time."  "I once thought I obtained a hope
in Christ, but I am far from being what I ought to be." " I
am very unworthy to be called a Christian;" and expressions of a similar character.
These idioms are indigenous to the soil of the renewed
heart. Christians do not learn them of each other by imitation. They do not spread among them as provincialisms
spread in certain sections of country; but in each instance
they spring directly out of the Christian consciousness.




A CHRISTIAN IDIOM.               23.1
The style is original in each individual, being dictated by
his own peculiar feeling. It cannot be an imitation, because the Christian supposes no one else feels as he does.
He conceives of all others as having reason to speak with
unqualified positiveness; but it is not so with himself.
This style of expression is not the result of education,
since, in cases of a false experience, education has no power
to produce it. Deceived persons learn these idioms of the
true language of Canaan by imitation, as marine phrases
prevail among seamen, and provincialisms in particular
provinces; and they are learned, and not dictated by the
state of the heart.  It is, for the most part, impossible to
learn to speak a foreign language so that a representative
of that tongue will not detect our speech as being a sibboleth, an imitation only. To utter the true shibboleth,
we need to be born upon the country's soil. So, to speak
the language of Canaan, we must be born of the Spirit.
VVhen the false Christian has learned the dialect of the
true believer, he often forgets to use it. He conceives of
his conversion more as a matter of fact than as a living
experience, and hence expresses himself in naked and
unqualified terms. He does not speak vainly of it, but
superficially, and even lightly, in comparison with the
solemnity of the subject, as if he did not appreciate its
real nature.  His false consciousness utters itself in language like this: "Yes, I am a Christian. I have been a
member of the church so long. Since I was converted, I
have done such and such things,"- accompanying the
expressions with a superficialness of tone which cannot be
represented to the eye.
It is evident that this modesty of expression in the true
Christian is not the product of education, since this has
no power materially to modify it. Converted persons




232           EXCEPTIONS ONLY APPARENT.
may be instructed that it is wrong to doubt; that they
ought to know they are Christians, and speak confidently;
but it has little or no effect. The universal language of
the renewed soul will ever be the same. Immediately
when the real Christian consciousness begins to declare
itself positively, a feeling from within arises and checks
it. It breaks and subdues the tones and inflections of the
voice into a peculiar mildness and meekness, and the expression into a modest form.
If it is uniformly the case with an individual, that when
called upon to answer the question whether he is a Christian, he finds himself slightly embarrassed, being wholly
unable to answer in the negative, and not wholly able to
answer in the affirmative without some modification, he
may remark it as one of the symptoms that his consciousness of being a Christian is genuine.
Sometimes the Christian does express himself positively
and fearlessly, in such language as, "I know in whom I
have believed." But it occurs only in extraordinary circumstances, when his consciousness is found to be adequate to the demand. Yet even then, his declaration is
made in a depth, solemnity, and meekness of tone, which
distinguish it from all that is not dictated by the Holy
Spirit. A noticeable modesty of feeling pervades the positiveness of his utterance. The same is equally discoverable in the expressions of one who is naturally confident
and bold.L
This characteristic of the Christian consciousness to the
natural man, is peculiar, and not in accordance with his
conceptions of a Christian hope. IIe does not see why a
1 Many persons, who were originally cases of nnrecognized regeneration,
are also accustomed to express themselves confidently and positively, in
consequence of the unusual experience they have had. See First Part.




MODEST CONFIDENCE.              233
person who is truly converted should not understand and
speak of it as definitely and positively as of any other
mental experience. If he were to be a Christian, he would
wish to do so. Notwithstanding, this peculiarity is true to
nature. Consciousness of pardon produces modesty. The
criminal who receives it is unpretending.  Though a soul
saved from death may be confident and joyful, he will
yet be modestly so. If the believer, in a healthy Christian
state, is betrayed into a different expression, a recollection of the pit whence he was digged, combined with the
thought that heaven is to him a gratuity, will arise and
rebuke him. If he is destitute of this modesty, it is indicative that he does not realize the relations in which he is
placed.
Nor does modesty, in the expression of the believer's
consciousness of acceptance with God, impair its strength
or positiveness. If a man of large wealth is asked whether
he has property, his answer is expected to be modest in
proportion to the extent of his wealth.  A man of ten
thousand would express himself more strongly, but far less
significantly, than a millionaire. The one would be likely
to reply that he had considerable property, with an air
and tone indicating that he thought himself rich. He
would, perhaps, name over his estates, to show how much
he possessed. The other would reply that he had some
property; or, he hoped he had enough to support him; or
in language of similar character, accompanying his expressions with tones and inflections denoting a deeper significance than his language conveys.
In like manner, the modest declaration of the Christian's belief that he has been born again, is in perfect harmony with, and even indicates a deep certitude in his
mind that he is heir to a glorious immortality. To express
20*




234             MODESTY CONVINCING.
himself in any other manner, is felt to be exceedingly inappropriate by those who have no doubt of his piety. This
is because it is unnatural for a belief of great realities to
utter itself in very confident and positive terms. A man
of small wealth may use stronger language than one of
large, without rendering his expressions liable to savor of
boasting.  So a man of earthly riches may employ more
confident terms, without offence, than he who is heir to
everlasting mansions in the skies.
This modest tone in the Christian is true to nature, and
to the demands of the case. No form of expressing his
belief in his preparation for heaven could be invented by
man so convincing to others, as is just that which is peculiar to the Christian, induced in him by the Holy Spirit.
We know that others often declare their belief in their
preparation for death much more confidently than the
true Christian, but with not a tithe of the convincing
power. In proportion, also, as the Christian is unmoved
by the Spirit in the itterance of his hope, is its convincing
power diminished, though its confident tone may be increased.
Self-distrust and sense of unyworthiness are allied to
modesty, and constitute an essential part of the Christian consciousness. It cannot be conceived how he can
be a truly converted person, who is not constantly penetrated with this feeling.  It is set forth in the twenty-fifth
chapter of Matthew as the most prominent characteristic
of the righteous at the judgment-day; on account of which
they disclaim the good deeds the Saviour credits them
with having performed, and implicitly declare that they
cannot accept the undeserved welcome proffered them
from their Lord. The unrenewed cannot appreciate this
feeling. Their view of it is exhibited by the position they




SELF-DISTRUST, HONESTY.            235
also are represented as assuming at the judgment - claiming
to have done everything for Christ, while he credits themn
with having done nothing; regarding themselves as being
worthy of eternal life, while he pronounces them " workers
of iniquity," and declares that "these shall go away into
everlasting punishment."
The last peculiarity we shall mention is honesty. This
is a strongly marked characteristic. The Christian has a
singular unwillingness to cherish a sense of acceptance
with God, to any greater extent than will be warranted
beyond all dispute. Nothing can tempt him to overstep
the bounds of justice, even in the direction of his highest
interests. He is so honest, that he is greatly fearful of
being dishonest.
This peculiarity the unenlightened have no conception
of, and no power to appreciate. At the final judgment, the
righteous are represented as denying ever having done
anything for their Saviour as the basis of their eternal
reward, even when Christ himself had made his final decision in their favor. That was a decision which no power
in heaven, on earth, or in hell, could change. On it their
everlasting weal was to depend. All unsanctified reason,
therefore, would ask, Was it not incurring an unjustifiable
risk for them  to question the Saviour's judgment, even
though they might consider it as unwarranted? Suppose
his opinion had been modified by their assertion, and he
had concluded to take them at their word. They would
then have lost the heaven they might, simply by suppressing their convictions, have inherited, and that without a
word of opposition from any ransomed saint or unfallen
angel, since none would wish or dare to gainsay the Saviour's decree. Yet this consideration does not affect the
honesty of the real Christian consciousness —the true heart



236           HEAVEN HONESTLY GAINED.
temper of him who is born again. No circumstances can
induce him to swerve in the least from his actual convictions as to his being a child of God. The prospect even
of eternal life, has no power to move him from them; for
he does not desire to be in heaven, except he can feel he is
there on terms of the strictest honesty. It would be no
heaven to him, were he obliged secretly to reflect that it
would not have been his portion if he had been scrupulously honest with his Saviour, and told him all the truth.
We have presented these peculiarities of the believer's
consciousness of his regenerate condition, in order that if
the reader is in a truly regenerate state he may find some
of them in his own experience, and his hope be nurtured
and strengthened.




CHAPTER V.
SECONDARY SOURCE OF EVIDENCE — REASONING PROCESS.
~ I. -PRELIMINARY.
THE Christian's consciousness of possessing a new spiritual existence, has been treated as the primary and essential
source of his hope. It has been remarked, that secondary
aInd collateral to this, or even confirmatory of it, is the evidence to be derived, through a process of reasoning or of
inference, from the facts of his history, or the religious
changes and phenomena of his inward and outward life.
The latter is the body of the believer's evidence; the former, the life-principle which vitalizes it. The one is the
Christian character; the other, the consciousness which animates it. It has been shown, also, that the peculiarities by
which the regenerate person is to be known, pertain not
less to the Christian character than to the Christian consciousness.
Our object does not necessarily require us to present the
most important features of the Chlistian character, but to
mark those which are most noticeable and easily pointed
out; or to exhibit those peculiarities by which pious and
spiritual exercises are to be distinguished from the naturally religious.  The present mode of determining the
question before us, though it does not constitute the vital
source of the believer's hope, is yet the one most likely to
be employed. It is natural for Christians to examine




238            SIMILARITY AND VARIETY
themselves by observation, and reflection upon their feelings and lives, rather than by referring to their spiritual
consciousness.  The present mode, involving reflection
upon things that are more outward and easily observed,
has its advantages.
In describing the peculiarities of the regenerate character, we must premise the negative statement, that it is con-.fined to no outward form. The work of regeneration, or
the change firom the naturally to the spiritually religious
condition, is to be distinguished by no particular manifestations. No reliance can be placed upon the apparent
suddenness or want of suddenness of the exercises, vividness or want of vividness of the impressions, decision or
want of decision, or any similar circumstances or conditions. This follows, necessarily, from the doctrine that
the new man is simply the old, sanctified; and that regeneration is but the beginning of a process of sanctification,
involving no new endowment of faculties or elemental
principles, and no diminution of those already possessed,
as well as no change of natural constitution or temperament. We have no mould in which all conversions must
be cast; but each will, in the nature of the case, have a
mould of its own. The same essential likeness, and the
same unlimited variety, will exist in conversions as in
human countenances. Certain features, having a certain
collocation, are essential to every human face; while two
faces alike cannot be found. So it is with conversions.
Unless two human minds can be found having no similar
faculties, two conversions cannot occur without possessing
the same essential features, in a similar order; and unless
two human minds can be found in all respects precisely
alike, two precisely similar conversions cannot occur. The
work of the Holy Spirit has all the freedom that belongs




IN CONVERSIONS.                239
to the subject in whom  his work is performed; but it
cannot transcend that freedom. It being the object of
regeneration to reaidjust the powers of the soul, and restore
them to a state of health, the operations of the Spirit must
be in accordance with the legitimate and healthy working
of the mind. It will exhibit nothing contrary to nature -
nothing disordered or fanciful. It will extend to the ultimate limits of human freedom, but not beyond. The work
of the Spirit is not mechanical, nor is it dissolute, vagrant,
and unlawful. Hence while the Spirit, in regeneration,
operates more powerfully upon some than upon others,
for reasons not apparent to us, the manifestations are in
accordance with each peculiar temperament. They will
be such as will occur under any other legitimate influence
of equal efficiency. Each individual experience will be
peculiar to itself, while all will possess a common likeness.
Though the incidental circumstances may be endlessly
varied, yet since the spirit which pervades them and gives
them character is in all cases the same, the circumstances,
when combined into a whole, will have a recognizable
similarity.
It is natural to put confidence in brilliant, or what are
called " remarkable conversions,"- such as occur under extraordinary circumstances, - and to distrust the opposite.
But brilliancy and extraordinary circumstances are nothing, and the want of them is nothing. Neither should bias
the judgment in either direction. If the new man is the
old sanctified, every man will correspond, after conversion,
as a Christian, to what he was before as a man. If he was
an active and impulsive man, he will be, in the main, an
active and impulsive Christian. If he was mild, inoffensive,
and unenterprising as a man, he will be so, for the most part,
as a Christian. If he was energetic, daring, and ambitious




240             OLD THINGS PASSED AWAY.
as a man, he will, so far as he exhibits the Christian spirit,
manifest it in a similar manner. The strong points and
weaknesses of the individual as a man, will be his strong
points and weaknesses as a Christian; and his virtues and
besetting sins as a man, will be his virtues and besetting
sins as a Christian. These constitutional traits will by
divine grace be stimulated to greater activity, or put under
restraint, and that more or less thoroughly according to the
degree of sanctification; but they will not be eradicated.
If grace is at any time withheld, the individual will develop himself in the original direction.
But how is it that old things are passed away, and all
things become new?  In what consists that wonderful
change called the new birth? Is it any objection to the
doctrine of the new creation, that the new man corresponds,
in his constitutional structure and peculiarities, precisely
with the old? Is it any objection to the second birth, that
it has a constitutional mould similar to the first? Old
things are passed away, and all things become new, in that
the individual is introduced into the spiritual realm, having broken away from the confines of natural things.
It must be remembered, that though the origination of
this work is instantaneous, thenceforward it is progressive.
A new light is shed upon old things, and yet they still
remain. The individual receives a new creation; but the
new is not independent of the old, being engrafted on it.
The graft is at filst weak and small, but is destined to
grow, to absorb and convert into its own nature the vital
fluid of the original stock, and become itself the tree. Yet
the former will still remain, to hold the graft until the tree
is transferred to another clime, and set in other soil. But
so long as its roots retain their grasp upon their native
soil, the original stock will show signs of life, and, unless it




ULTIMATE VICTORY.                241
be pruned and checked, will throw out its branches, bearing baneful fruit. Indeed, the growth of the graft, the
new life-principle, may be more or less vigorous, compared
with that of the natural stock. Either may, for a time,
overgrow the other, while neither shall become extinct.
Though, in the case of the tree, the graft may die, yet in
the spiritual engraftment it shall not be so.  The healthiness of the graft may be impaired by the continued growth
of the natural tree, but it is destined to survive when this
shall decay and die. The new life-principle is of a superior quality, and, whatever partial injuries it may suffer,
must ultimately prevail.  It receives its vitality from
Heaven, and has power to live over into the heavenly
state, despite the uncongeniality of the old and sinful life
in which it is set, and which it must convert and conform
to itself.
This truth must be borne in mind, in any attempt to
give a just description of the regenerate character. The
Scriptures recognize as fully the remaining existence of
the old man in the Christian, as they do the continued existence and ultimate victory of the new. The actual phenomena of the inward and outward life of the regenerate
man, cannot be explained upon any other supposition than
that he possesses a twofold character.  They cannot be
reconciled with the idea that he is perfectly or even mainly
sinful, or mainly holy, or that the desire to. please God will
uniformly be uppermost in his mind.  Both scriptural
examples, and Christian life as it now manifests itself, show
that the remaining unsanctified element is liable at any
time to gain the ascendency, and retain it for an indefinite
period, how long we cannot tell. In the internal conflict
of the two elements, partial defeats and victories on either
side may occur. This only remains certain, that the divine
21




242             STANDARD NOT SET UP.
life, whatever partial defeats it may suffer by the way, will
in the end achieve an everlasting triumph.  He is the
superior runner in a race who comes up at the last and
secures the goal, though he may at times have fallen behind, and seemed liable to an inglorious defeat. "He that
endureth to the end, shall be saved."  It is not essential
to the superiority of the divine life-in the soul that it
should always make its superiority appear. That life is
hid with Christ in God, and may appear to be small when
compared with the worldly and carnal one, and yet have
such superiority over it as in due time to sanctify the
whole.
Let it not be said that this lowers the standard of Christian character. That standard is not here set up. While
it is worthy of being urged by the most weighty considerations, that the holy aspirations of the Christian ought
manifestly to predominate in his character at all times,
yet, as a matter of fact, this may not be the case with
those who are, beyond all doubt, in a regenerate state; and
hence a uniform tenor of godliness in the life, either real
or manifest, cannot be insisted upon as an essential sign of
a regenerate condition. Should it be objected that these
statements, even though true, ought not to be made, because of the tendency they may have to lower the standard
of the Christian life, then we can only say, that if they
suffer in this direction, it is hoped that this loss will be
more than compensated by the end sought to be accomplished, which is, that many who are doubtful about their
regenerate state, on account of conscious imperfections,
may be strengthened in their hopes, and encouraged to
activity and advancement in a Christian course.
In pointing out the peculiarities of the truly regenerate
character, two classes of feelings are to be taken into con



CONVICTION OF SIN.               243
sideration. The first are the cardinal graces of the gospel,
such as repentance, love, and fhith. The second are such
as ordinarily accompany these graces, and are incident and
peculiar to the Christian state. The former may be called
the characteristics, the latter the signs of regeneration.
The common mode of judging of the Christian character is to describe the cardinal graces, and so determine
whether one is in possession of them. In theory this is
correct. The objection to it is that it is not sufficiently
available, since no description of these graces can be given
which shall be of much practical service in determining
their existence. Besides, when this mode of examination
is employed, it is likely to operate in the wrong direction.
When the Christian has really the most evidence of his
conversion, he will think he has the least; and when he
really has the least, he will think he has the most. We
shall endeavor to ascertain the existence of the cardinal
graces, not so much by describing them, as by pointing
out those peculiar feelings in which they are imbedded,these being more easily described, and equally indicative
of a Christian state.
~ II. - PECULIARITIES OF THE REGENERATE CHARACTER. - CONVICTION OF SIN.
Sense of sin is essential to an initial and continued
experience of a work of grace. "Without it, repentance is
impossible; and repentance is an essential feature of regeneration.
This point is abundantly established, both by Scripture
and reason; and yet at the present time it is greatly overlooked. Want of deep conviction is regarded by Christians of the older stamp as a marked deficiency in modern




244                NO CONVERSION
conversions, and almost a universal characteristic of the
great religious awakening which has recently pervaded the
land. In the latter connection, especially, it has produced
unuttered grief and anxiety in the hearts of many who
have considered it fatal to a work of grace. Others are
puzzled in view of this new aspect of religious experience;
fearing to discredit it as genuine, yet not understanding
how the work of God should be so dissimilar to that of
former times and their own experience.  Others still have
modified their views of the essential features of a work
of grace. They believe that God can change the hearts
of men to the love of holiness without any deep convictions of sin, and that he has been pleased to show his
sovereignty in this day by carrying on his work in this
manner. But this view ignores the immutable relations
between God and man, and the fact that so long as these
remain as they are, the mode of reconciliation between
them cannot be modified.
Another position which seems to have obtained, is, that
men are naturally convinced that they are sinners, and all
they need is to be persuaded to accept of the pardon
offered in the gospel. This is contrary to the truth that it
is the effect of sin to blind, harden, and deaden the sinner's
consciousness of its existence. Men commonly admit that
they are sinners. They do not profess to be perfect. Their
natural conscience tells them that they do many things
that are wrong. This universal admission is coming to be
accepted as genuine conviction. It is, however, the office
of the Holy Spirit to convince the world of sin. As has
been said of repentance, faith, love, hope, prayer, so it may
be said that there is a natural and a spiritual conviction of
sin, and that the.spiritual alone is genuine and good.
Others declare that their experience does not correspond




WITHOUT CONVICTION.                 245
with the position that conviction of sin is an essential
feature in conversion.  They affirm that they were first
brought to love Christ by a revelation to them of his loveliness and beauty, and then were led to see how they had
sinned, - their conviction being a result of their conversion, rather than a feature in it. But, in the nature of the
case, it is impossible that original conversion should occur
in this manner.' Examples of this description have been
tlreated in connection with  unrecognized  regeneration.
What is supposed to be conversion by such persons, is
only a coming to a consciousness of their acceptance with
Christ, - conviction and regeneration having taken place
before, - or else they are examples of unrecognizable regeneration.
It is sometimes insisted that we must not look for so
deep conviction in persons who are morally upright and
religiously educated, as in the openly wicked; in children,
as in sinners of a greater age.  Such a position is fallacious and dangerous. True conviction will have in each
individual an external mould of its own.  Its clearness
and depth will depend nothing upon morality or age. Conviction may not be according to the person's actual sinfulness. All men are wholly sinful, while some have a greater
amount of sinfulness than others.  Those who have the
greatest sinfulness, have not necessarily the deepest conviction. This is in proportion to the degree of their enlightenment. Hence an individual possessing less sinfulness
than another, may have deeper conviction, and yet not be
so deeply convicted as his sin furnishes occasion for. The
1 This impossibility is sufficiently manifest from this consideration.
Instantly, when a person is regenerated, he becomes penitent: and it is
impossible that penitence should exist without antecedent sense of sin,
genuine in its kind, however various its strength or its manifestations,
21*




246           DEGREES OF CONVICTION.
sin of every man is of so deep a dye as to require the
blood of atonement by Christ to remove it, which can be
fully comprehended by none. There is ground, therefore,
in the case of the most moral, for a conviction which shall
be painful to the last degree.
God may see that it is necessary to convict one more
deeply than another, in order to bring him to the requisite
state of submission and humiliation; but all must have the
same apprehension of sin in kind, in order to the same
experience. Whether we have, therefore, been truly convicted, must be determined, not by the amount, or by the
strength, or the vividness, or the outward manifestation,
but solely by the kind or quality of conviction. There is
a certain temper and spirit attached to sense of sin, which
is alone essential. A child may have a natural sense of
the sin of disobeying his parents, more painful than that of
another who is convicted in a truly spiritual manner. So,
also, a man may be more deeply distressed in a merely
natural way, on account of some open crime, than another
who is under true conviction of sin against God.
One mode of determining the genuineness of convictions would be to ascertain what causes have produced
them, since true convictions are produced only by the
Holy Spirit. We shall consider, therefore, some of the
natural causes which tend to awaken conviction independently of the Spirit's influence.
The first of these is fear of punishment. A person who
has committed crime, commonly remains comparatively
quiet until the crime is discovered, and he brought to
justice. Then, a clearer view of the consequences of his
act convinces him that it was wicked. He may even
turn enemy to it, because it has become an agent of evil
to h1irm, while he has no more enlightened view of its vile




NOT PRODUCED BY AFFLICTION.            247
and guilty nature than before.. So it may be with the
sinner. If his awakened sense of sin is produced by the
dread of future punishment only, then, however deep and
strong, it cannot be genuine. Reflection upon the punishment due to sin, has no power to enlighten as to its guilty
nature, though it may convince the judgment that it is an
evil thing.
Another cause of awakening natural conviction, kindred
to fear of punishment, is that of affliction, such as sickness,
the death of a friend, the loss of property, the thwarting
of one's worldly enterprises, and the blighting of earthly
prospects. These consequences of sin more forcibly remind the impenitent man that he has sinned, but in themselves have no power to enlighten him as to the nature of
his sin.
It will be said that these things cause men to reflect
upon their sin, and in this way lead to a deeper sense of
it. But reflecting upon sin cannot throw light upon its
moral quality, though it may strengthen natural convictions. It is absurd to suppose that a mind blinded by sin
can, by exercising itself, obtain light. Or, it will be urged
that through reflection upon sin excited by affliction, the
Sipirit enlightens. It is admitted that God's ordinary, and
perhaps universal method of enlightening the mind, is
through its own reflection, and in accordance with its constitutional laws.  In consequence of the rapidity with
which the mind sometimes acts, we do not know that
instances in which persons are suddenly "struck" under
conviction are exceptions.
The question, then, is, Are the reflections in regard to
sin, incited by affliction, suited to produce enlightenment?
So far as awakening reflection is concerned, it must be
confessed that their effect is favorable. Men are naturally




248            DEATH-BED CONVERSIONS.
hardened and unconcerned, and must be stirred up, in
some way, to think of their condition. But the danger is
that the reflections will not be of a suitable kind, or will
not be exercised in a proper manner. In the death-bed
sickness of the impenitent man, for example, the dreadful
consequences of sin, which he is about to suffer, are likely
to absorb the entire energies of his reflective powers.
The alarm is too great for any healthy mental exercise.
The individual has put off, in total indifference, all concern
about the consequences of sin, until an event overtakes
him which produces so intense concern as to unfit him to
make any suitable preparation against them. It is like
the effects of a sudden alarm of fire upon the quiet inmates
of a dwelling, which so destroys their self-control as to
prevent any prudent efforts to escape from danger. While
unalarmed, they make no effort; and when the alarm
comes, it is so great that their efforts are as good as none.
The opportunity, also, to prepare to die, on the deathbed, is ordinarily so brief that the exercises must be of a
hurried nature, and hence are liable to be superficial.
Concern is put off until death stands at the door. Then
all is confusion. There is such haste to make ready, as to
unfit the mind for the operations of the Holy Spirit upon
it in harmony with its natural laws. Or, in case it becomes settled in the person's mind that he must die, but
not, perhaps, immediately, then the condition is similar to
one of health. He thinks that he need not be in haste, but
will take opportunity to consider the subject in a proper
manner. Consequently the alarm subsides, and with it the
awakening, until the probability of an immediate termination of his career occurs, when he is brought into the same
condition as before.
The history of what have been supposed to be conver



WILLINGNESS TO DIE NO TEST.             249
sions occurring under apprehensions of approaching death,
will confirm the position that the circumstances are unsuited to a real work of grace. To ascertain the truth
here, these conversions must be carefully discriminated.
Many have been supposed to be truly converted under
the apprehension of approaching death as an instrumentality, because they became reconciled to the event of dying.
But less evidence is to be derived from this than is commonly supposed. Reconciliation to a necessity often occurs where grace is wanting.  Submission to dying, when
one finds he must die, is common to impenitent men. All
the surroundings of a death-bed conversion are such as to
demand a greater jealousy of its genuineness than that
which occurs under almost any other circumstances. The
motives of self-interest are likely to be so strong as to forestall the prevalence of any others. Men die, ordinarily,
as they live. Seldom are there better evidences of true
conviction and conversion exhibited in anticipation of
death, than have already been manifested in the life.
Similar is the distress which arises from  a temporal
affliction, so far as the reflections it excites are calculated
to lead to true conviction. Distress on account of the
death of a firiend, or the loss of property, or the blighting
of one's earthly prospects, while it awakens the mind to
reflection upon sin as the cause of these, does it only in a
partial manner, while itself retains the occupancy of the
main energies of the soul.  This is not sufficient.  The
sinner's reflections upon his relation to God, and his sin
against him, must be supreme.  They may be very deep
and strong; but, so long as others are stronger, they will
be of no avail.
The reason why this distress is not well calculated to
lead to true conviction, is, that it is too strong a force.




250             TEMPORAL AFFLICTIONS
While it awakens, it retains itself the ascendency.  It
preoccupies too much the energies. It should incite to
reflections upon the nature of sin, and then retire and
allow these to mature. This is the design of all awakening instrumentalities. There must be a passing over of
the mind of the sinner fiom connection with the instrumentality to himself —from reflection upon the consequences, to the guilt of sin.  The death of very near
friends, for example, has naturally too vital a grasp upon
the mind to allow this. Distress on this account cannot
relinquish and forget itself, and so become subservient to
other ends.  IIence the very cause which awakens reflections, prevents them from maturing. Reflections much
less deep and strong than those which it causes, would
doubtless mature into genuine conviction, if it would retire. The loss of property, the frustrating of one's plans,
and the blighting of earthly prospects, are quite likely to
produce the same result.
An instrumentality well suited to lead to genuine conviction must have less immediate alarming power, and
produce less disturbance of the mental faculties. It should
have sufficient power to awaken, but not enough to unbalance or sway the mind, or absorb its energies. It should
incite to reflections upon the nature of sin, and then recede
and allow these to mature, —like a ball which, set in motion
by a blow, goes on to its destiny, while the blow retires.
There must be a space, greater or less, between the action
of the instrumentality and the results to which it gave
the original impulse. But very deep and sore afflictions
commonly follow, and even precede their results.
It is impossible for a person to be truly convicted of sin,
and at the same time have distress on account of his afflictions, or a sense of the consequences of sin, or fear of pun



NOT SUITED TO CONVERSION.            251
ishment, or any other interest predominant in the soul, or
occupying any considerable portion of its energies.  If
conviction is supposed to have taken place in close conjunction with any of these influences, its genuineness is to
be suspected. If it occur while these are exerting their
fill strength, then it must be spurious. Hence the improbability of true conviction in the midst of deep afflictions,
and especially in view of the near approach of death and
the judgment. In the latter case, it would be impossible
that alarm, and the dread of the consequences of sin, should
subside and give place to true conviction, were it not that
this may take place in the shortest conceivable period of
time; though such sudden transitions are exceptional and
rare.
Another aspect of the subject is that distress on account
of the afflictions is liable to be mistaken for conviction,
and compulsory reconciliation to the afflictive event for
voluntary submission to God.
All genuine Christian experience will sustain the position that true conviction of sin is ordinarily referable, not
to circumstances of deep and sore affliction, but to more
trifling incidents, which naturally less vitally concern us, -
trivial in their nature, but made by the Holy Spirit events
of everlasting consequence to us. The instrumentality is
a word or a letter from  some friend or minister; it is
some exhortation, or prayer, or the conversion of some
associate or associates; or it is nothing sufficiently prominent to be recalled. It is the combined and general influence of pious parents and teachers, and the preaching of
the gospel. The instrumentality is lost sight of in the
reflections and convictions to which, by a healthy and not
unduly exciting influence, it stimulated.
Hence it is that novel and extraordinary religious enter



252          THEATRES AND BALL-ROOMS.
prises, which attract public attention and involve motives
of ambition or curiosity, or combine strongly social and
popular influences, are not so well suited to produce genuine conviction and conversion, as the ordinary and less
pretentious means of grace.  "The kingdom  of God
cometh not with observation," but is like leaven, working
silently and unseen. Our Saviour went about doing good,
especially to the outcast and wicked, cautiously avoiding
public display and multitudinous gatherings, charging his
disciples also repeatedly that they should make no announcement of his works. His most memorable sermon
was delivered to some of his disciples, who followed him
away fiom the multitudes, up into the mountain, where, it
is said, he taught them as it were privately. The disciples
went forth in a similar manner, from house to house and
city to city. The great outpouring on the day of Pentecost was needed as a manifest and convincing inauguration
of the Spirit's work. The strongholds of Satan in theatres
and ball-rooms cannot be entered and taken by storm.
Professed convictions and conversions originating in such
connections, are at least to be treated with caution. Men
are not converted en masse. The wicked and abandoned
in our cities are not regenerated while influenced by a
desire to be freed from the misery of their degradation,
and to become respectable in society. Christians who will
save the souls of such, must do it in a manner which involves personal humiliation and sacrifice, and not by movements inaugurated with public renown. The instrumentality must be less conspicuous, - the work more a matter
of faith, and less of sight. The connection between the
means and the end must be less obvious, in order to give
place for the unseen and mysterious operations of the Divine Spirit, so that God, and not the instrumentality, may




SELFISH MOTIVES.                253
be glorified. The public preaching of the gospel is instituted to subserve the general prevalence of the truth,
while, as a matter of fact, it is brought to a specific issue
in individual cases by private and often unrecognized instrumentalities.  The churches of Christ are to be the
centres of reforming influence, — their members constantly
going out, and returning, and garnering up in themselves
the elected souls of men, gathered out of every condition
of society.
Sometimes a strongly selfish motive is found in connection with circumstances of affliction, which, on account of
its undue force, prevents the convictions it excites from
coming to a gracious maturity. The death of a beloved
child incites an impenitent parent to reflect upon his sins,
and seek for their forgiveness, and to do whatever else he
thinks will conduce to his preparation to meet the child in
heaven. In such a case, though the parent may be led to
think of his sinfulness more intensely than ever before, yet
the affliction has so strong a grasp upon the natural affections, as to prevent the desire again to meet the child from
subsiding, and allowing the reflections upon sin which it
has awakened to develop and mature. Convictions originating thus seldom result inll true conversion.
Sometimes first awakenings and convictions are referred
to the conversion of a very dear friend, as a wife or child.
In such a case, there is danger that the same selfish motive
will prevail. A wife, to whom the husband is fondly devoted, becomes a Christian. He now feels that a separation between them has taken place, which incites him to
reflection upon his sinful condition, and an endeavor to
secure his salvation. Motives of this kind have such power
of endurance as almost necessarily to continue their control until they effect a merely supposed work of grace, or
22




254               LOSS OF PROPERTY.
worry out all better motives, and cause the individual to
relax his efforts, and settle down into his wonted indifference.
A selfish motive, also, is commonly connected with the
loss of property, when this constitutes the source of religious awakening. The individual seeks for true religion,
to comfort him in the place of his departed riches. This
motive is so strong, as almost necessarily to prevent genuine
conviction.
Not unfiequently, religious awakening originates in the
desire to become a Christian, as a requisite condition of
entering the marriage relation. Prompted by this motive,
the person most earnestly seeks for conviction of sin, as
the fundamental part of an experience. He is perhaps
anxious that his pious friend, whose prayers he receives,
should be the instrument of his conversion; or even believes that if he is converted at all, it must be so; and
really does not much desire to be converted, unless it can
be by that particular instrumentality. In such a case, the
selfish motive is so strong as to allow only a selfish result,
or none at all, to follow. True conviction and conversion
can never occur so long as the desire to be converted by a
particular instrumentality occupies any place in the mind.
They never occur through the means which the unconverted man elects.  He is uniformly brought to Christ by
a way that he knows not, - by a way which destroys all
his own preferences, and merges them in the purposes of a
sovereign God.
These positions will be sustained only by a discriminating observation of examples. Cases of apparent conversion through deep affliction, which are numerous, are really
instances of unrecognized, or of merely supposed regeneration.




BIBLE VIEW.                 255
The position assumed does not conflict with the fact
that the Bible appeals to the fear of threatened punishment, and various selfish motives, in order to bring men to
the knowledge of the truth. Objection is not made against
an appeal to these, in the ordinary manner, but against
that undue appeal which is occasioned by the death-bed,
and in deep and sore affliction.  Convictions commonly
originate in selfish motives, but not in such as are of an
all-controlling nature. It is, doubtless, because of this, that
while God has revealed the future punishment of the
wicked as a certainty, he has also caused that the coining
of the Son of man shall be as a thief in the night, — no
man knowing the d.ty nor the hour. So, also, when he
appeals to selfish principles, it is in such a manner as to
give them an awakening power, but not supreme control.
He promises that all things shall work together for good
to them that love God, but that only eventually, and it
may be in a mysterious manner, involving perhaps suffering and privation.  He has, doubtless, so adjusted these
appeals in his word, as to produce the most salutary effect.
Accordingly, the general belief in the everlasting destruction of the finally impenitent, unaccompanied by any
special fear of such an immediate doom, has been instrumental in awakening men to genuine conviction of sin, to
a far greater extent than that undue fear which is excited
upon a sick and dying bed. A similar preference must
also be accorded to those means of grace which are more
rational and well-proportioned, as compared with those in
which the terrors of the world to come are made the prevailing motive, and are brought so vividly before the mind
as to be regarded in the light of an almost present reality.
The effect of such a disproportionate excitement of fear,
must be similar to that which occurs upon the death-bed.




256       AFFLICTION GOOD FOR CHRISTIANS.
It awakens convictions which it prevents from maturing;
or it produces distress which is taken for, and so supplants,
genuine convictions. More genuine convictions, by far,
are referable to God's ordinary dealings with men, than to
the special and deeply afflictive; more to the conversion
of an acquaintance, or neighbor, or several acquaintances,
or to the fact that many a-re coming to Christ, than to the
conversion of one's dearest earthly friend, with whom the
heart and soul are bound up for life; more to the common
means of grace, than to some fearfully exciting religious
occasion, or some novel and famous religious enterprise.
I)eep afflictions are beneficial to the Christian. God appoints them to prove his children, and bring them nearer
to himself.  David said, "Before I was afflicted I went
astray; but now have I kept thy word." Where divine
grace has been implanted, affliction quickens it anew; but it
is not calculated to originate it. God punishes unconverted
men, on account of their sin, by means of affliction. He
punished the old world by a flood; but-neither the punishment nor the threatening of it resulted in the conviction or conversion of a single soul.
We have no promise that the Holy Spirit shall be especially granted to unconverted men upon a dying-bed, or
when circumstances of deep affliction overtake them, after
having neglected all favorable means and opportunities for
becoming Christians. On the other hand, it was declared,
in the parable of those who had been bidden to the feast,
and would not come because of their worldly engagements, that not one of them should taste of the supper.
Solomon exhorts that our Creator should be remembered
in youth, before the evil days come. Also, in the first
chapter of Proverbs, it is written: " Because I have called
and ye refused; I have stretched out my hand, and no




THE GREAT AWAKENING.              257
man regarded; but ye have set at naught all my counsel,
and would none of my reproof: I also will laugh at your
calamity; I will mock when your fear cometh; when your
fear cometh as desolation, and your destruction cometh as
a whirlwind; when distress and anguish cometh upon you.
Then shall they call upon me, but I will not answer; they
shall seek me early, but they shall not find me."
It may be objected that the great religious awakening
of 1857-8 affords an illustration which is not in accordance with these principles, in that God has overruled the
financial depression which occurred throughout the land, to
the production of an equally wide-spread revival of religion; that he has caused, in numerous instances, the loss
of property, and the blasting of men's earthly prospects,
to result in their conversion to Himself. In answer we
remark, that, so far as the revival has been in the hearts of
Christians, or has contributed to bring out persons from
an unrecognized to a recognized state of regeneration,
these means are precisely adapted to the end. So far,
also, as true conviction and conversion have resulted fiom
a general awakening, of which the financial embarrassment
may have been instrumental, and hence are only remotely
ascribable to deeply-felt suffering, it is in accordance with
the statements advanced. And, finally, so far as this awakening has assumed the form of a gracious work without
the power, being deficient especially in deep conviction of
sin, these causes have been precisely suited to produce it.
To what extent this has been the case, must remain to be
disclosed hereafter. If genuine conviction of sin, and conversion, have arisen directly out of the deep distress of
men on account of having lost their property or their fortunes; if this distress has been simultaneous with genuine
conviction, and has continued in its full strength up to the
22*




258              SOCIAL INFLUENCES.
point of conversion; and if reconciliation to the loss of
property has been coincident with actual pardon,-then it
is decidedly contrary to our views of a genuine work of
grace. Or if the loss of a fortune, or of property, in such
a manner as deeply and sorely to afflict, has instrumentally
led to true conviction and conversion, in any more than
very rare and exceptional cases; and if men have been
prompted to seek for true religion as a comforter to them
in the place of their departed possessions, and have obtained it, -then this is also contrary to the positions we
have taken. We are, however, unaware that anything has
transpired contrary to the doctrines advanced.
Another influence should be referred to here, as connected with a seeming want of deep conviction of sin in
the recent awakening.  It has been stated that strongly
popular and social influences are likely to produce false
convictions. A truly gracious work may prevail among the
people, deeply and strongly; but it never can be popular
to be converted. God's work is submitted to only by divine constraint overcoming human reluctance. When it
assumes a form acceptable to the masses, then it is popular
and false, and conviction will be either spurious or wanting. It is not our object here to discuss the question
whether the recent awakening has, to any extent, been of
a popular nature. We have only to say, in passing, that it
has not confessedly been so unpopular and objectionable
to all classes of unconverted men and unevangelical religious denominations as former revivals, and as would
have been expected from a work of such power as is commonly ascribed to this. And, moreover, if it has assumed
this form and spirit, to a greater or less extent, this would,
so far, account for the unusual absence of deep conviction
which has so largely characterized it.




CONVICTIONS PROGRESSIVE.           259
If convictions of sin are directly referable to strongly
popular or to social influences, then they are to be examined with greater care. The fact that a whole family
seems to have been converted, affords no more presumptive evidence for than against the true conversion of any
individual member. The fact that some profess to become
Christians, is suited to awaken reflections and convictions
in others. If that profession is genuine, it is better adapted
to awaken genuine convictions than false; if false, it is
better adapted to awaken false convictions than genuine.
Popular and social influences propagate themselves through
the channels of human sympathy, and so do the influences
of the Spirit.
We shall proceed now to consider the peculiarities of
genuine convictions. First, we remark, their origination is
progressive. Persons are not commonly struck under conviction. This is not in accordance with the ordinary
workings of the human mind, in harmony with which the
Spirit operates. Examples of this kind of genuine conviction are exceptional.  Paul possessed an extraordinary
character, and extraordinary circumstances existed which
rendered it desirable that his conviction should appear to
be almost miraculous. Such a character is seldom to be
found, and such circumstances will never again exist. Besides, we have only an imperfect account, the mere framework of his mental exercises.  This must be borne in
mind, in contemplating any merely written or reported
experience.
Universal Christian experience, as well as the laws of
mind, teach that true convictions are, at first, weak
and small, and increase in depth and strength up to the
point of final relief. Variations often occur by the way;
but, as a whole, the process is progressive, and its cul



260              THE NATURAL VIEW.
minating point is just before relief.  This is the fact,
whether the individual recognizes it or not. Convictions
do not pass off gradually as they come on, being removed
one after another, till all are gone. C]Aristiacn's burden
grew heavier and heavier, until it fell all at once from his
back. Paul says that sin revived, and he died; but not that
sin revived and subsided, and he died. God, by enlightenment, increases the weight of the sinner's sin, until it becomes too great to bear, when he falls upon the mercy of
Christ.  The deepest conviction of sin, and the first real
sweetness in prayer, are likely to stand in close connection, and in the order named.
This progressive conviction is peculiar and inexplicable
to the unenlightened man, but true to nature. The natural conception of the manner in which conviction takes
place, is, that the individual examines and reflects upon his
various sins, one after another, and, as he does so, repents
of them and puts them away; and so, by this diminishing
process, they gradually grow less and less, until the last is
renloved,- a course which is always reversed before a gracious end is attained. The woman with the bloody issue
spent all she had, and gained nothing, but rather grew
worse, until she abandoned her efforts and submitted to
the will of Christ.
The error in the natural conception is that it presupposes in man, by nature, a sense of sin and disposition to
repent, - it being only necessary that his attention should
be turned to the subject. The spiritual process presumes
that man needs to be both enlightened and humbled; and
when he becomes sufficiently so to exercise repentance for
one sin, he will for all. The process, therefore, increases
in intensity, until submission becomes complete.
Another peculiarity in the origination of genuine con



PROGRESS IMPERCEPTIBLE.            261
viction, is a consciousness of a decided change in a person's view of his sin, after having supposed he understood
it; or, a consciousness of having passed over from natural
to spiritual conviction.  This change is sometimes indicated by a voluntary expression of this kind: "At this time
I knew I was a sinner, but did not feel it," - denoting a
clear distinction in the person's mind between knowing
and feeling.
Another mark of genuine conviction is, that the person
is not conscious of the commencement, or of any steps in
the progress of his conviction, - the entrance of light
being imperceptible. The reason is, that the Holy Spirit
engages all the powers of the sinner in the contemplation
of his guilt, while light follows in the train. He has no
leisure to ascertain, step by step, whether he is gaining
light; so that, ere he is aware, he finds, upon his attention
being arrested to it, that whereas once he was blind, now
he sees. Another reason is, that the person makes no
direct effort to secure illumination, it being, so far as he is
concerned, spontaneous. In the natural process, the direct
aim of the sinner is not so much honestly to understand
his precise condition, as to obtain such an amount of
knowledge that he is a sinner as is requisite to conversion.
He examines, therefore, his conduct and feelings by his
own unaided efforts; seeks for new views of sin; and when
acquired, sets them down as so much advance in the way
of gaining light; and is thus conscious both of the beginning and the progress of his conviction.
He who is under true conviction, will feel, as the process
advances, that he is departing farther and farther from the
kingdom of heaven. He will be more and more discouraged in regard to his ever becoming a Christian. This
is peculiar.  No one anticipates that while he is being




262            CONVICTION SUPPRESSED.
brought to Christ, he shall feel that he is actually departing from him; and yet it is a legitimate result of a constantly increasing view of sin. The fact that an enlightening work is going on, could be known to him only by
inference, from the increase of a sense of guilt; but that
inference the sinner cannot make while the work is advancing, because the diversion would retard the work.
Even if the fact were announced to him by an observer, his
consciousness could not appropriate it, on account of its
being fully occupied with a sense of his sin.
Another peculiarity of genuine conviction is, reluctance
to confess it.  He who is under true conviction, is not
pleased with the fact, so as to make him forward to proclaim it. Subsequently, when his convictions are removed,
he may take pleasure in giving an account of them, but
not while they are resting upon him.  It is then too
serious a matter. His great concern will be to get fiee
from the curse. If he feels that the piercing eye of God's
wrath is upon him, his utterance will be choked. This will
be as true in the case of a regenerate person as of one in
the process of conviction. In proportion as he is inclined
to talk freely of his sins, may he infer that he is wanting in
a sense of them. A sense of sin involves conscious guilt
and shame, and one will not talk of these except as duty
requires it. It will be enough for him that his wickedness
is known to God.
Another peculiarity of a true sense of sin is, that he
who possesses it will feel that he has not so deep a sense of
it as he ought to have. Many young Christians are afraid
they were never converted, because they think their convictions were not so deep as they should have been.
Whether they had as strong convictions as they ought
to have had or not, real alarm in regard to it is a signI




CONVICTION GENERAL.               263
that the convictions they had were genuine. This is not
a peculiarity of false convictions. It is true light only
that makes the sinner feel that his sin is deeper and of
a more aggravated nature than what has yet been exposed
to his view.  MIany young Christians also are alarmed
because they are so sensible of being sinners, thinking
that on this account they cannot be Christians. They
have never supposed that Christians feel sinful, and least
of all that they have a sense of deeper sin than has ever
come to light. They are confident that no others feel so
but themselves, and hence greatly fear they are not true
Christians.
This is peculiar. It is such feeling as no man naturally expects to find attendant upon the regenerate state;
whereas it is habitual with the true Christian, and is a
sign of regeneration. Men naturally suppose the Christian has a constantly diminishing sense of his sin, especially if he is -growing in grace. They conceive if he is
actually growing better, that he would feel so. But the
spiritual view is the reverse. While he is actually growing
better, his sense of sin is growing stronger. The better
he grows, the more light he receives; and the more light
he receives, the deeper he perceives to be the fountain of
his iniquity.
Another peculiarity of true conviction is, that it does
not pertain to particular sins, but to sinfulness in general.
The person is pervaded with a sense of his guiltiness,
without being able to define the reasons for it. He rather
mourns over his wicked heart than the few sins which
happen to escape out of it. Under true conviction, open
wickedness, however great, will lose the prominence it
naturally has in the mind, and almost disappear in the
abyss of iniquity in the heart.  After conversion, one




264            VARIOUS CONCEPTIONS OF
may refer frequently to one's open sins as signs of great
wickedness, but not as constituting it. He may speak of
them more frequently than others, because they are more
palpable and convenient to be named; but he will not
magnify them as if they were the only sins he had ever
committed. The Holy Spirit lays the axe at the root of
the tree. He causes the sinner to mourn more over his
sinfulness than his sins; over his disposition to sin, than
his sinful acts.
Conviction of sin is very often conceived of as a burden on the heart. This conception is incidental, not essential. Nor is it necessarily a sign of true conviction.
There is a natural and a spiritual burden. One of the
peculiarities of the spiritual, is that it is not well defined
in the individual's mind. He feels oppressed and wicked,
without being able to say on what particular account.
This is because his burden is not made up of his sins,
but arises from a view of his wicked heart. He has no
conception of the cause of his burden, because he does
not at the time realize the connection between his consciousness of guilt and the weight on his soul, - the burden seeming to come upon him spontaneously.
Sometimes true conviction assumes the form simply
of distress, for which the individual can assign no cause.
Consciousness of guilt is the cause, but he does not connect it with the effect. He is so absorbed in a sense of
his guilt, that he does not think of himself as being under
conviction, and of course does not assign this as the occasion for his distress.
Sometimes objection is made to an experience on the
ground that the person seemed to feel badly, and then
better, but could not tell why. This may be a favorable
symptom. It shows that whatever work existed was not




CONVICTION OF SIN.              265
the sinner's own production. It should be considered
whether the cause of this symptom is great depth of
conviction, or its entire absence.
True conviction, also, sometimes assumes the form of
great and growing hardness of heart. The individual feels
that he is not being convicted, but is daily becoming more
insensible. The fact, however, is, that he has not an increasing hardnesss, but a growing consciousness of it,
which indicates an increasing tenderness.  This is one
of the peculiarities of true conviction, and never exists
in that which is false. The unenlightened man expects
to recognize an increasing tenderness, which all analogy
would show to be untrue to nature.
True conviction assumes, in addition to the above, a
variety of other forms in the mind. Indeed, it is confined
to no particular one, but takes such as arise from variety
of training, mental habits, and other causes, which perhaps
cannot be identified.
Finally, it may be remarked, as another peculiarity of
genuine conviction, that that which exists in the regenerate state never makes the same impression upon the
mind with that which occurs in regeneration, though it
may be the same both in kind and degree. This seems
to be the only difference between original convictions
and those of subsequent occurrence.  As there is no
love which seems like the first love, so there are no convictions which seem like the first convictions. The cause
is to be found chiefly in the fact, that all new exercises
make a deeper impression upon the mind than those to
which the soul has been accustomed.
A sense of sin has been treated of as an essential feature in conversion, and also of a regenerate state. The
question may arise, however, whether it is a certain sign
23




266               TRUE REPENTANCE.
of regeneration. To this we answer, that a genuine sense
of sin is by no means a feature of an unregenerate state.
It is not natural for men to feel themselves verily guilty
in the sight of God. All Scripture arnd human experience
teach that man is by nature a thoroughly self-righteous
being. The question, whether a person may not be truly
convicted and not converted, or may not be under conviction for a series of years, has been already considered.
REPENTANCE.
Repentance is an essential feature of a regenerate condition, and is found in no other. If it can be determined
that a person has ever exercised true repentance, it is
an unmistakable evidence that he has been born again.
But the difficulty is to determine whether we possess this
Christian grace, since it is not easy to be described. Besides, we are taught that there is a sorrow of the world
that worketh death; that there is a repentance that needs
to be repented of. We must therefore inquire what peculiar marks distinguish true repentance from  false.  We
might say that true repentance is ingenuous, sincere; that
it is deep and thorough. But this would not suffice. The
question will still arise, Is ny repentance sincere?  Is it
deep and thorough? And this would be as difficult to
determine as the original question. It is also commonly
said that true repentance is accompanied with reformation.
But this does not meet the case; for if by this is meant
reformation of heart, then it will be even more difficult
to determine this than the exercise of repentance. Or, if
mere outward reform is meant, then the difficulty is not
removed, since this may occur without repentance, or accompany that which is false. We must inquire, therefore,




HOW DISTINGUISHED.                267
whether any peculiar marks or states of mind are attendant upon true repentance, by which its existence may be
determined.
One of the characteristics of true repentance is, that
it is not altogether a process, but chiefly a mental state
resulting from a process. We are said to come to repentance. "The Lord is not willing that any should perish,
but that all should come to repentance."  The sinner does
not repent first of one sin, and then of another, and so go
throug(h a process of repenting. IIe comes to a state of
repentance, through a process of conviction and humiliation. When he has come to true repentance for one sin,
he is in a state of repentance for all sin. Repentance is
therefore an exercise, so far as sin is presented to tile mind,
and a state of readiness to repent of a11l sin.
It follows from this that a person cannot exercise repentance by any deliberate determination to do so. It is
not an act of the will, but a mental state which ensues
spontaneously, as a result of other exercises. Hence an
individual cannot resolve to enter upon the duty of repentance, as upon that of prayer. True prayer, and true
repentance, are equally the gift of God; but the exercise
of the one is to be gained through an effort of the will,
while the other is attained by other means.
One who has exercised true repentance, therefore, is not
likely to say that he feels he has repented of all his sins, as
if he had gone through the process of repenting, until he
bad completed the work. A repentance which inclines to
express itself thus is natural, and needs to be repented of.
Ask the true Christian if he thinks he has repented of all
his sins, and he will hesitate, hardly knowing how to reply.
His answer will be partially suppressed and modified,-the
reason being, that he does not conceive of the subject in




268            SENSE OF FORGIVENESS.
such a light. He has simply been in a state of repentance,
in which a partial view of his sinfulness has been before
his mind,-the connection between his sins being such, that
true sorrow for one is virtually sorrow for all.
Repentance being not mainly a process, but a state, does
not present so many points for description as conviction
of sin. One other peculiarity, however, is to be mentioned.
He who has exercised true repentance is likely to feel that
it has not been so deep and extensive as it ought. This is,
doubtless, a uniform peculiarity, which arises firom the fact
that he who has been really convicted of sin is conscious
that he has been so only in part; and, consequently,
whenever genuine repentance has ensued upon such conviction, the person will feel that he has repented only in
part.  When other sin is brought to his nlind, or as his
views become more clear, he will still have to repent. Accordingly it is that when the sinner comes to repentance
all his sins are blotted out, without his being under the
painful necessity of viewing them all in their most aggravated sinfulness, which perhaps the human mind could not
endure.
We remark, finally, that we shall be aided in determining the genuineness of true repentance by the genuineness
of antecedent convictions. If these have been only natural, then no spiritual repentance can ensue. If convictions
are spiritual, then spiritual repentance is at least likely to
follow.
SENSE OF FORGIVENESS.
If a genuine sense of forgiveness of a single sin is actually felt in the soul, it is an undoubted sign of regeneration. How, then, shall it be determined whether sueh a
feeling has existed? This is confessedly not easy. For



ITS PECULIARITIES.              269
giveness is God's act, which produces no such palpable
effect upon the sinner as to enable him to ascertain with
ease just when it is performed, or whether it has been
performed at all. And yet it is common for persons,
under some religious exercise, to declare with confidence their belief that God has forgiven all their sins.
But this is rather a sign that forgiveness has not taken
place. Hence we remark, as the first peculiarity of a sense
of forgiveness, that he who has experienced it will not
ordinarily express it in definite and positive terms. A
sense of forgiveness, conceived apart from all other exercises, is emphatically a matter of faith and trust, not
marked by any sensible impressions. God has no given
signal by which he always makes it known to the sinner
that he is pardoned. He does not, in any direct manner,
communicate to him a knowledge of the event. The presentation to the mind of passages of Scripture cannot be
relied upon. They may or may not have connection with
actual forgiveness. This is in its origin a matter of indistinct, undefined consciousness. A sense of forgiveness, in
like manner with conviction of sin, conceived of separately
fiom other exercises, comes upon the mind gradually and
imperceptibly. We do not mean that the sinner is thus
forgiven, only that a sense of forgiveness is thus obtained.
It might be expected, however, that when God pronounces the rebel pardoned, and withdraws his anger, it
would, in consequence of the spiritual connection existing
between man and his MIaker, produce some conscious effect
upon the sinner's mind. An effect is produced when forgiveness takes place between man and man, and much
more may it be expected when it takes place between man
and God. Such an effect is produced, varying according
to the character of the individual, and perhaps other con23*




270              IMMEDIATE EFFECTS
ditions.  But it is not that, ordinarily, of a direct announcement of the fact, by any easily recognized signal.
This would be gratifying to the natural man. Some
sensible sign that sin is forgiven, is often desired, and
sometimes asked for, but never granted in the manner
desired or sought. If the individual supposes he had a
token fiom God to this effect, he should rather regard it as
indicating his mistake. It would not meet his wants if
received, and hence God does not grant it.
The first effect produced, when God forgives, is merely
a state of mental quietude. Sometimes it is conceived of
as actual indifference; at others, it assumes the form of a
sweet peace, or positive joy. But these effects are not produced by God, or regarded by the individual as a sign that
forgiveness has been granted. They are merely the legitimate consequences of pardon. They, however, necessarily
arrest the sinner's attention, because of the circumstances
under which they are experienced ensuing immediately
upon great mental distress. When the effect assumes the
form of mental quietude, then it excites suppressed curiosity to know its meaning. If it takes the form of indifference, it excites alarm. Not recognizing his spiritual state,
the individual fears that, by some mysterious cause, his
convictions have been supplanted by great hardness of
heart and abandonment by God. If sweet peace, or positive joy ensue, these chiefly absorb his attention and reflections, - there being, perhaps, an occasional inquiry in
his mind whether they may not be the result of forgiveness.
When a sense of forgiveness first arises, it consists of
an indistinct or feeble consciousness of acceptance with
God, combined very soon with an undefined inference to
that effect, drawn from the exercises through which the




OF FORGIVENErS.                271
person has passed.  This feeling,*however, does not become most prominent.  The new life —the sweet peace
and joy unfelt before   which the pardoned sinner now
begins to experience, mainly occupy his mind, and supersede any special inquiry whether sin has been forgiven.
He finds in his new life abundant satisfaction, and as
much peace as he is capable of enjoying, so that he has no
occasion or leisure to seek for them from the settlement of
the question whether he is now a Christian, or is forgiven,
or from any other source.
Thus it is, that at no stage of the process does the individual find himself inclined to state, in definite and positive terms, that he believes his sins have been all forgiven.
Since he does not feel that he has fully repented, he will
not feel that he has been fully forgiven. Where this does
occur, it indicates that to obtain pardon as a matter of
prudential interest, had been the highest aim of the individual, and that the ground of his rejoicing is the consideration that he has been pardoned, and not the quietude
of mind ensuing from reconciliation with God. The spontaneous expression of the new-born soul does not indicate
that a belief of having been forgiven is the primal source of
his joy, as is the case with the person who is deceived. If
the real convert is asked what makes him happy, he will
hesitate what to answer. He has been too happy to find
leisure for settling that question. The same remarks apply
where the first state of mind attendant upon forgiveness is
that of mental quietude, or of indifference. If it be mental quietude, there is no agitation of any question, and no
positive declaration. If it is indifference, such as to cause
alarm, the sinner does not believe he has been forgiven,
but rather fears that he has been forsaken.
Sometimes these several states occur in succession.




272                SUCCESSIVE STATES.
First there is quietudo, then a felt indifference and consequent alarm, and then, as a reaction, great peace and
joy.  This is, perhaps, the natural order. Sometimes these
several states follow in such quick succession that the
mind does not note the process, and hence the last seems
to be the first. In such a case, the first manifestation of
feeling, when sin is forgiven, is a sudden outburst of joy
or transport. But, even then, the individual does not
express a definite and positive belief that all his sin has
been forgiven, as the ground of his rejoicing. The cause
of this transport is a matter of faith, which he is not able
to define.  In his high state of mental excitement, the
person may declare, especially if interrogated, that he
believes his sins are forgiven; but it will be merely the
outburst of his excitement, rather than a well-defined
belief.  This is evident from  the fact, that very soon this
transport is for a time changed into the deepest gloom
and belief of self-deception, showing that the expressed
belief of forgiveness was rather a result of the transport
than the cause of it.
Another peculiarity attendant upon a true sense of forgiveness, is the absence of a full and strong exercise of the
understanding.  This is equally attendant upon all the
initial gracious states and exercises. A sense of forgiveness, so far as the individual himself is concerned, is spontaneous. It seems to be entirely self-produced, and hence
the intellect has very little to do with its creation. The
cause of this is twofold: First, a sense of forgiveness, as
well as all other gracious states and exercises, is produced
by the Holy Spirit, which is an unseen and unobserved
agency; and, secondly, a work of grace, while it affects
the understanding,, has its seat in the heart. This is the
altar on which the fires of divine grace are kindled, and




CAUSES OF FORGIVENESS.             273
from which the smoke of its incense ascends through all
the soul. The result is, that the exercises of the intellect
are not prominent, full and strong, nor sharply defined.
There is scarcely the least intellection in the process.
The understanding is naturally brought into harmony
with the gracious biases of the heart, by cultivation. This
is a point of vital importance.  "With the heart man
believeth unto righteousness."
We have presented thus far the marks of a sense of forgiveness in the earliest stages of its existence; but its subsequent character does not essentially differ.  Like all
other exercises, it has at the first more vividness and
tenderness, and, in consequence of its newness, makes a
more marked impression on the mind. As it continues
it becomes more settled, firm, and steady.  It acquires
greater depth, breadth, and strength, but becomes less
acute. The contrast between it and the preexistent state
is never so noticeable as at the first. Common to all the
stages of its existence is the fact that the person is not
inclined to express his sense of forgiveness by saying, in
definite and positive terms, that he believes his sins are all
forgiven. Though he might be conscious of its being so,
it would yet be expressed in partially suppressed, modified,
and modest language.
We shall be aided still farther, in determining the genuineness of a sense of forgiveness, by considering the circumstances under which forgiveness originates, and its
antecedent, instrumental causes. And here we remark,
that true forgiveness of sin is, in its origin, closely identified
with, and consequent upon, the passing off of convictions,
or the removal of the burden, both of which are equivalent
to the subsidence of distress on account of sin, whatever
form it may assume in the mind. We speak not of sense




274             IREMOVAL OF BURDEN
of forgiveness, but of actual forgiveness. It has been shown
that these are not, ordinarily, simultaneous; but that a brief
state of mental quietude, or indifference and consequent
alarm, are likely to intervene, -thus affording space for a
sense of sin to originate in an imperceptible manner, like
the space between night and morning, in which the morning dawns. The circumstances, therefore, in which the
burden is removed, or convictions subside, will be those in
which sin is forgiven; and the antecedent causes of the
one will be the antecedent causes of the other.
WVe remark, first, that, so far as the individual is concerned, the removal of the burden is spontaneous. He
does not pray for its removal, or desire it, though he does
desire forgiveness, which will cause it. To all human appearance, the burden goes off rather against the person's
will. The precise expression of his feelings is, that he has
lost his burden. He regards its removal as a loss, and is
at first alarmed and grieved on account of it.
Again: the burden is removed when the sinner is not
expecting it. If he is not praying for its removal, nor
desiring it, he is not likely to be looking for it. He cares
little about his load. He would be willing to carry that
to his grave. His anxiety is for peace with God. He is
rather glad to be burdened and distressed, yea, even slain,
on account of sin, because he believes he so richly deserves
it. When he becomes conscious that he deserves to suffer
the full penalty of sin, and is broken and humbled before
the Divine justice, God ordains that he shall suffer no
more, but that he shall be relieved, through the sufferings
of another. In coming to this condition, his mind approaches a state of expectancy that he will forever make
his bed in hell. When God, therefore, in mercy, through
Jesus Christ, takes his sufferings away, and gives him




UNEXPECTED, NOT UNDERSTOOD.            275
quiet, he is for a brief space at a loss.  He may be
alarmed, and suffer again the most intense distress, until
the Holy Spirit induces within him the consciousness that
his sufferings have been laid on Christ, when he beholds,
by faith, the Saviour, in heavenly innocence and beauty,
enduring on the cross the full penalty which, through surprising, unmerited grace, had been already taken from his
guilty head. Thus it is that the sinner finds himself, ere
he is scarcely aware, relieved of his burden, and rejoicing
in Christ, who is bearing it for him on the cross.
We remark again, that the sinner does not, at the time,
understand that the burden is being removed. The idea
of his having lost his burden involves this. When a person loses something from his possession, he does not become aware of his loss till after it occurs. So it is with
the sinner. His attention is not called to the fact that his
convictions or his burden are being removed, till after
they are gone, when he has to look about him a little, to
certify himself whether it is really so. This peculiarity
arises from these causes: First, the sinner is not expecting the removal of his burden when it occurs; secondly,
it is removed by the Holy Spirit, whose operations are
never sensibly felt; and thirdly, the soul is so deeply absorbed in the antecedent causes of the removal as not to
be able to recover itself to the contemplation of it till
after the event has transpired. The mental exercises have
acquired such a momentum as to carry the individual
somewhat by the goal to which he is tending, before he
is aware.
Another peculiarity is, that when the removal of the
burden occurs, and the person's attention is arrested to it,
he is reluctant to believe it to be the pardon of his sins.
This is caused, in part, by a feeling of so great unworthi



276                A COMMON VIEW.
ness to have his transgressions blotted out, that he cannot,
for a little period, believe it possible that so glorious an
event has taken place. Besides, his previous conception
of a sense of forgiveness was altogether erroneous; hence,
when it occurs, it is so unlike his ideal, that he discredits
it until he learns to view it in its proper light.
It seems to be a common idea that the cause of the renmoval of the burden, and of convictions, is a conscious,
intelligent looking of the sinner to Christ, when in distress, for help.  Feeling that he is very sinful, and perhaps bowed down under the weight of his guilt,.and being
directed to trust in Christ as willing to save him, he does
endeavor to cast his soul upon him, and by this means his
burden or distress is removed. This is, however, a natural
view of the subject, supported neither by Christian experience nor a spiritually enlightened reason. According to
the testimony of all true Christians, an impressive view of
Christ as a Saviour is experienced only subsequently to
the removal of the burden. If its removal is followed by
simply mental quietude or indifference, and consequent
alarm, then the view of Christ is only subsequent to this.
If the removal is followed by these states in so quick succession that transport seems to be immediate, the view of
Christ will seem to be so too.
This position is sustained by a practical investigation,
which shows that, in a large proportion of genuine conversions, no impressive view of Christ is experienced in any
stage of the work, and, of course, in these the burden
must have been removed by some other instrumental
cause. And, moreover, when this view occurs, it is more
a matter of spiritual consciousness than an act of the understanding. The fact that Christ had died on the cross,
had resided in the understanding long before; but now it




BURDEN, HOW REMO0ED.             277
sinks down into a living consciousness in the soul, and,
consequently, is less a matter of intelligence than of intense, but undefined feeling. Christ is viewed by faith,
and not by sight. It is the spontaneous enjoyment of a
new and heavenly life, in union with Jesus Christ. All
the utterances of the new-born soul are in harmony with
these positions. Yet as soon as the mental powers come
again into exercise, the new life, which springs up from
the heart renewed in Christ, illuminates the understanding in regard to the excellency of the plan of redemption,
as it had never been before. The view of Christ which is
received, in some instances, is one and the same with that
new and lovely appearance which nature and the Bible
and Christians assume in other instances. The one is a
new view of Christ; the other is a new or Christ-like view
of nature, the Bible, and Christians.
The instrumental cause of the removal of the burden,
or of convictions, and, consequently, of forgiveness, is the
coming of the sinner to the requisite state of submission,
humiliation, and sorrow. Instantly, when this state is attained, God forgives.  This occurs more frequently in
prayer, yet also in every variety of circumstances. The
point which completes the process is sometimes recognizable in conversion, and sometimes not. It consists of the
yielding of some object hitherto tenaciously held, or the
forming of some new resolution which the person had
been unwilling to make. The objects to be given up are,
sources of worldly pleasure, attachments, or considerations
of ambition and pride- in themselves perhaps trifling, but
constituting with the individual the final test. The resolutions to be made consist of a determination to perform
some act involving humiliation or submission. Among
the Jews in the time of Christ, the final test was likely to
24




278                POINTS YIELDED.
be an acknowledgment that Jesus was the Messiah, and
willingness to be saved by him. This, however, now, is
unlikely to be the test, since the name of Christ is universally respected by unconverted men.  Humiliation and
submission now are involved rather in a willingness to be
saved by grctce than by Cihrist.
One peculiarity attendant upon the giving up of these
points and the making of these resolutions, is, that the sinner never understands beforehand what point is to be
yielded, or what resolution is to be made, in order to bring
relief. If he obtains relief upon the giving up of just the
point which he was confident would secure it, then it is
an indication that the relief is spurious. He may have a
hard struggle with the object, but he will not recognize
it as the final test till the struggle is over. The point of
which he is tenacious is his darling sin, and, consequently,
is least likely to show itself as being that which mus.t be
given up. All Christian experience testifies that the sinner is brought to Christ by a way which he knows not.
He is not converted as he anticipates. But, if he could
know beforehand what point yielded, what resolution
made or act performed, would bring relief, there would
be nothing mysterious in his conversion. The sinner seeks
to find out the way to come to Christ, by trying first one
and then another, till he falls, in humiliation, helplessness,
and dependence, upon the mercy of God. God seems not
to enlighten him previously as to the way, lest it should
not subserve his brokenness of spirit and humiliation.
Persons often suppose that God does thus show them
what precise act they must perform in order to obtain
relief; but this savors of the human, and not the divine.
That is the natural and false conception of conversion, not
the spiritual and true. Nor does the person understand




FINAL TEST.                  279
that the act which constitutes the final test is to bring
relief while performing it, like a child who finally submits to some trifling requirement of the parent, wholly
unaware that the act stands for universal obedience. He
is obliged to submit, not knowing whether he shall ever
be relieved or not.  He must resign his soul into the
hands of God, to be disposed of at his pleasure, according
to his infinite justice or his sovereign mercy.
This is not man's natural conception of a sense of forgiveness, or of the manner in which it is to be obtained.
HIis natural idea of it is, that he is to examine himself
carefully and thoroughly, discover precisely what his sins
are, then fully repent of each and all, and as he repents
receive forgiveness. In such godliness there is no mystery. The very intelligibleness of it, to an unenlightened
mind, is conclusive proof of its spurious nature. "God's
ways are not our ways, nor his thoughts our thoughts."
LOVE FOR GOD AND CHRIST.
Love for God and Christ is a characteristic of the regenerate state. But how shall it be determined whether we
have such love? It is often stated that it is as easy to
know whether we love God, as to know whether we love
our earthly friends. A recent writer, of sound reputation,
remarks that "we need no other method of ascertaining
the nature of love to God, than the nature of love to
man."  " Seriously considered," he says, " there is precisely
the same difficulty in conceiving of the nature of love to
man, that there is in conceiving of the nature of love to
God."  "You may as easily know what it is to love
God, therefore, as what it is to love your friends."  These
statements have only a seeming basis of truth. It is ac



280                     GENUINE LOVE.
knowledged that if a man love his friends, or any earthly
pleasure as he ought, he would possess an affection kindred to genuine love for God and Christ.  But that would
be a spiritual affection. There is a love,'both to God and
man, that is natural, and one that is spiritual. The natural is depraved and false, the spiritual alone good and true.
It is impossible, therefore, that man's depraved love for his
friends should reflect the nature of holy love for God. It
cannot even reflect holy love for his friends. Let the parent be converted, and he will feel that he never before
loved his children, or nature, or anything else in the proper
manner.'
Between man's natural and spiritual love for God, and
his natural and spiritual love for man, there is a parallel,the latter being the sanctification, or the spiritual engraftment of the former.  But between them, also, the distinction is as vital as between life and death.  The unconverted man, therefore, can have no conception of his love
for God by his love for his friends; and the converted man
can no more easily decide whether he loves his friends in
a spiritual m.anner, than whether he loves God thus. How,
then, is true spiritual love for God and Christ to be distinguished?   We answer, that, like other gracious exercises,
it is to be known by the peculiarities attendant upon its
existence.
1 The parent's natural love for his child is depraved and false, because
he does not love the child as it is reasonable he should. God requires
that whatever we do, whether we eat or drink, we should do all to his
glory. Hence we should love our children for his glory. This is reasonable, because he gives us our children, stamped with his image, to remind
us of him and make us love him for the gift. But if we love him for the
gift, regardless of the giver, he will be angry with us. And the more we
love the gift, without loving him, the more jealous will he have cause to
be that we do not love him at all. If a child love his toy more than he
loves the parent who gave it, will not the parent be offended?




ITS PECULIARITIES.             281
We shall speak of love to God and Christ promiscuously, according to convenience, inasmuch as he who loves
the one will love the other also.
First, we shall notice the peculiarities attendant upon
the manner in which true love for God and Christ originates. And we remark, that it arises not from any direct
effort to produce it, but is spontaneous.  True love is
not originally produced by contemplating the character of
Christ, and what he has done and suffered, when this is
done for the purpose of creating it. Contemplation serves
to revive love where it has already existed, but cannot produce it. An unconverted person may take a selfish pleasure in thinking that Christ has died for his salvation, which
is liable to be mistaken for love. I-Ie is glad an atonement
has been made, but has no enlightened view of his own illdesert, or of the condescending and loving spirit in which
the cross was endured for his salvation.
This is the natural conception of love for Christ. But
true love, which is produced by the Holy Spirit, is, so far
as man is concerned, spontaneous. The individual is not
sensible that any particular instrumentalities have produced it. He never conceives that his love arose from
his examination of the atonement, and his discovery of
the obligations he is under to Christ. The first love of
the new-born soul springs up independently of these
contemplations. He is delighted with the character of
Christ, yet'scarcely knowing why. This is true to nature.
All true love gushes up spontaneously. That is false
which is gotten up by an effort, or which is based only
upon a sense of indebtedness and obligations. We may
have a sense of indebtedness and obligation, without love,
or any appreciation of the true spirit in which the favors
were bestowed.
24*




282            ORIGIN OF TRUE LOVE.
Sometimes persons seek to exercise love in a certain
direction, because their interest so inclines them. But
the result is spurious. True love will not be forced into
exercise. So, if an individual seeks to love Christ merely
because he knows it will be for his interest, his love will
be only imaginary. Or, if he seeks to love him simply
because he knows hb ought to love him, the result will be
similar. Men generally know they ought to love God, but
they do not do it. If I do not love, no sense of duty can
make me love; and if I do love, no sense of duty can make
me cease to love. Love does not consult duty.
True love for God and Christ originates in a change of
heart, induced by the Holy Spirit, who produces it only in
harmony with reason, duty, and interest. The individual
is brought into a state of reconciliation with God, and
then love springs up spontaneously. He sees his obligations and interests, and the guilt of not loving, and yet
loves independently.
Nor is the person conscious of the commencement of
his love. He finds himself, almost before he is aware of
it, in a loving state, —not realizing that he is about to
love, or is beginning to love. He is absorbed in the process which is about to bring him into this state, and he
cannot anticipate its results till the process is passed.
It may be asked, if we ought not to make an effort to
love Christ, and pray for an increase of love. We ought
rather to seek to come into a state of harmony and peace
with him, when we can but love him. When the Christian prays for an increase of his love, the significance of
his prayer is that he may be brought to a view of his sinfulness, to see the real nature of what Christ has done, in
order that, in view of these, his heart may be affected with
love. The Holy Spirit produces love in no unnatural way.




ITS PECULIARITIES.               283
It is only by effecting such harmony, or affinity, between
the soul and the object, that love will arise spontaneously.
Next we shall speak of the peculiarities of this love
itself. The first is, that he who possesses love to Christ,
will feel that he does not love him so much or so deeply
as he ought. He will honestly declare that he knows he
does not do so. If a man thinks he does love Christ as
he ought, it is evident that he has no conception how he
ought to love him. The natural man supposes the Christian feels that he has abundant love for Christ. Such a
feeling would not be legitimate. No one can love Christ
who has not some correct view of the value of salvation.
And he who has such a view must regard his love, however great, as being exceedingly small, scarcely worth the
name. The Christian's estimation of his love is low, because his standard is so high.
Where true love exists, the individual will feel that
other Christians have more love for Christ than he. He
esteems others better than himself. If he is told that they
view themselves as he views himself, he cannot conceive it
to be so. He is confident that they have more love than
he,,and that they estimate it nore highly. This is legitimate, since the Holy Spirit enlightens as to our own hearts,
and not the hearts of others.
Another peculiarity is a disposition on the part of the
individual to keep to himself the feeling that his love for
Christ is so small. He carries about with him a deep
conviction of the meanness of his love, regretting it and
mourning over it, but scarcely ever divulging the feeling
to others. This is because he feels mortified and guilty on
account of it.
But it may be asked if the Christian is necessarily
deceived as to the amount of love he possesses. We




284            LOVE GIVES NO REASONS.
answer, that probably he never underestimates his love,
except in some morbid and unhealthy state. In his best
estate he has the lowest estimate of it; but even then, he
reckons it higher than it is reckoned by his Saviour. Yet,
after all, that is a state in which he delights. If his love
were put to the test in that condition, it would be found to
be stronger than in any other. The Christian should infer
that when he has that feeling he is in his best condition:
Indeed, he values his love more highly when he thinks he
has little, than when he thinks he has much. It is a state
parallel to that indicated by Paul's paradox, "When I am
weak, then am I strong."  When he has little love, then
has he much. He loves Christ because Christ's love is so
much greater than his own. "We love him because he
first loved us."
Finally, we remark, that he who loves Christ will not
have the reasons why he loves him before his mind in definite form. His love will be emphatically an exercise of the
heart. First-love especially exists without giving reasons.
It is a matter of consciousness, rather than of the understanding. True love for Christ is more an undefined affection for him than a rejoicing because he has performed
certain acts for our advantage. Affection for Christ must
be distinguished from mere intellectual views of his character and office. These may foster affection, but cannot
produce it. One who truly loves Christ, will appreciate
the reasons why he should love him; but his love will
be independent of them. He will love him because he
seems lovely. That is all the reason love is necessarily
required to give of itself.
Again: true love involves gratitude to Christ, which is
also a characteristic of the regenerate state, and marked
by similar peculiarities. If a man has gratitude to Christ,




GRATITUDE -  HAPPINESS.              285
he will feel that it is very small. He will call it nothing,
and be pained and mortified on the account. Sometimes,
indeed, a person declares he has but little gratitude, when
the object is to indicate how much Christ has done for
him, on account of his superior desert. He looks upon
his gifts as tokens of esteem. With the true Christian it
is not so. He feels that his gratitude for the infinite and
undeserved favors of Christ is not worth the name. He
cannot exercise it as he ought. The reason is, he has fixed
his standard of gratitude so high, that what he has appears
as nothing. This is true to nature. Expressions of gratitude become less fluent and more suppressed, according to
the depth and strength of the feeling.
HAPPINE SS.
Genuine happiness is a characteristic of the regenerate
state. But, since there are various kinds of happiness, the
question is, How shall the true be known?  This is often
answered by saying that the Christian has a happiness
which the world knows not of. But this is not sufficient,
since the deceived professor and the professors of false
religion declare the same. Nor can it be determined by
the fact that the source of one's happiness is changed,
since the sources of false happiness are various; nor by
the fact that whereas he once took pleasure in worldly
things, he now takes delight in the things of religion;
since there is a false delight in these, as unlike the truly
spiritual as is the meanest pleasure of the world.
We must, therefore, seek for some more external and
tangible marks, by which spiritual happiness may be distinguished. The first is, that the truly regenerate man,
though conscious at times of possessing real happiness,




286          TRUE HAPPINESS NOT PERFECT.
will yet feel that he does not possess it to such a degree
as he ought; and sometimes, that he does not possess it
sufficiently to warrant his thinking himself a Christian.
He does not feel that his cup of spiritual joy is full.
The Christian may feel that his happiness is complete,
when, in the glow of his first love, or when greatly revived, or after having some peculiar discipline or experience. But this is not his ordinary state of mind. When
a professing Christian states that his religion makes him
perfectly happy, and does it not as the outburst of feeling,
but in a deliberate manner, as if perfect happiness in religion were easy to be attained, and wonders why the
religion of others does not make them as happy as he,
it is to be feared that his conceptions of what Christian
happiness is are false.
The private experience of most true Christians will
accord with these positions. Each one will acknowledge
that he does not enjoy so much as he knows he might,
or as it is his privilege to enjoy; and at the same time
will consider his case as peculiar. He is specially imperfeet.  His short-coming furnishes good reason why his
cup is not full, though he does not doubt that others
live so as to feel that their happiness is complete.
The explanation of this feeling is obvious. Man's true
happiness consists in the exercise of love. He is preeminently a loving being, made in the image of God, who is
love. But by sin man's love has become perverted, and his
happiness is lost. Christ came that his sin might be forgiven, and his love and happiness restored. In proportion,
therefore, as he has a sense of forgiveness, will his love and
happiness be reinstated. But it has been shown that the
true Christian is conscious that he never attains so great a
sense of his sin, or of forgiveness, as the occasion requires;




NOT UNIFORM.                 287
so that he comes correspondingly short in his love and
happiness. Hence, if an individual feels that his cup of
religious happiness is full, it indicates a want of enlightenment as to his sinful nature.
Another peculiarity attendant upon true Christian happiness is, that it is not uniformly the same. It is as great a
mistake to suppose that the Christian is uniformly happy,
as it is to suppose that the unchristian man is ever so.
Almost every Christian has his hours, and perhaps days
and weeks, of spiritual darkness and gloom: he has at
least some apprehension, by experience, of what these
things are.
These seasons are not to be sought, for they are the
hidings of God's countenance, denoting that he is angry
on account of still remaining sin. They should therefore
alarm the Christian. But if he has never experienced them,
and has professed religion long, he should be alarmed infinitely more, lest he never knew the grace of God. Where
is the child that has not at some time felt the parent's
frown?  So it is spiritually. "Whom the Father loveth
he chasteneth, and scourgeth every son whom he receiveth."  "If ye be without chastisement, whereof all are
partakers, then are ye bastards and not sons."
This peculiar experience belongs to the true Christian. The unchristian professor never complains of seasons of great gloom. He never mourns over clouds, and
the hidings of God's countenance. His spiritual heavens
are so dark, that the blackest cloud between himself and
God cannot cast the slightest shade upon his path. Light
is necessary to make clouds visible; and there is no man
who has seen the light that has not also seen clouds. The
Christian can and may have seasons of darkness, but the
unchristian man never does or can have seasons of light.




288         TRUE HAPPINESS SPONTANEOUS.
If spiritual darkness is painful, it shows that the person is
not blind. That the Christian should experience seasons
of darkness and gloom while he is but partially sanctified,
is legitimate. A view of sinfulness and short-coming is
doubtless designed to make him unhappy, and so stir him
up to a return to peace with God. At all events, this is
its natural effect upon the truly pious heart.
Another peculiarity of true Christian happiness pertains
to the manner in which it is obtained, or recovered when
lost. And we remark, that it is never obtained by efforts
put forth for the purpose of securing it. True happiness
flows in like a river upon the footsteps of him who walks
in the path of duty. If a person prays expressly for happiness, then what he obtains will be false and delusive,
like the happiness of the world. If he prays for a broken
heart on account of sin, and reconciliation with God, and
obtains them, then peace which the world knows not of
will come of its own accord.
Hence true happiness is obtained and recovered by the
Christian when he is not looking for it. It flows spontaneously into his soul while he is adjusting his case with God.
When he has once submitted to the divine terms, he finds,
to his surprise, that he has peace which passeth understanding. It follows, therefore, that though a sinner may be
awakened to an effort to become a Christian by the desire
to be happy, yet, before the end can be realized, that motive must retire. If it retains its ascendency, or occupies
any- considerable place in the mind up to the point of
obtaining happiness, it is not true. Just here many souls
are deluded by the device of Satan, and taken captive at
his will. To be happy forever, is the designed end of
man's being; but it is attained only when it comes as a




ORIGIN IMPERCEPTIBLE.             289
consequence of his relation to his Maker being restored to
its original uprightness.
The laws which regulate the Christian's seasons of darkness and gloom, are the same with those which govern the
production of his original peace with God. These are not
removed by efforts put forth for this purpose, but depart
spontaneously, as a consequence of renewed repentance
and return to God. If seasons of darkness and gloom are
removed by efforts put forth, or prayer offered to that
effect, without any change in the individual's relation to
God, they are not such as are experienced by the true
believer.
From  this it follows, that another peculiarity of true
happiness is, that the Christian is not sensible of its origin.
He is not sensible that his happiness is produced by his
belief that he has been converted, - that his sins are forgiven, or his salvation secured. The true convert is generally happy before he believes he is converted, or forgiven.
He cannot describe his happiness; and, at the first, he does
not need or care to understand its causes. All true Christian experience will respond to this statement. If the
young convert is asked what makes him happy, his answer
is, "I do not know; but I am happy."  That is all he
knows, and just then it is enough for him to know.
Here is a test which every Christian should apply to
himself: "Was my happiness originated by the belief that
my sins were forgiven, or that I had found the Saviour?"
If so, it must be false.) The true Christian's happiness is
independent of that belief. The young convert will be
happy whether he believes his sins are forgiven or not.
When he first begins to be happy, if asked whether he
thinks himself a Christian, he sometimes answers negatively, and sometimes doubtfully.
25




290             A HAPPY DISPOSITION.
This is peculiar. The most highly cultivated, but spiritually unenlightened reason, would dictate that the Christian should be able to assign the cause of his happiness.
Hence the self-deceived person ascribes it to his belief
that he is converted, or that his sins have been forgiven,
which may promote true happiness, but not originate it.
The question may arise whether some persons may not
have a disposition naturally so hopeful as to prevent their
ever experiencing seasons of darkness and gloom. It has
already been stated that, in this respect, the Christian will
correspond perfectly with the man. The same varieties
of cheerfulness and sadness will be found in the one as
in the other. The Christian will, so far as he is spiritual,
be as he was originally constituted. He will bear such
fruits, in variety and form, as he would have borne if he
had not fallen.
The regenerate character has the same freedom of
development that belongs to the unregenerate. This is
often misunderstood, and greatly abused. The fact that a
professing Christian has naturally a cheerful disposition, is
made an apology for his never feeling that he has occasion
to mourn over his sinful character.  Oftentimes what
should be ascribed to spiritual blindness and self-righteousness, is ascribed to natural temperament. We are
willing to accord to the Christian the same proportion of
hopefulness and cheerfulness, spiritually, that he has naturally, but no greater. Where is the person of a disposition
so hopeful as never to feel sad or disheartened?  But
many professing Christians claim never to have any spiritual sadness, discouragement, or gloom. If the man can be
found who is not capable, naturally, of feeling sad when
real occasion for it exists, this would be a sound reason why
he, as a Christian, should never experience spiritual sadness.




ENJOYMENT OF PRAYER.             291
Every Christian has more or less of sinfulness and shortcomings, which deserve to be lamented; and we can conceive of no constitutional reason why he should not see
and deplore them. The fact that a man has naturally a
hopeful temperament, is no guarantee against his ever
experiencing the hiding of God's countenance.  It will
lead him to dwell chiefly upon the cheering aspects of
religion; but, if it precludes all penitence, then he is at
least exercising the graces of the gospel in a disproportionate manner, and is wanting in that sense of the divine
forgiveness, of which every Christian stands in absolute
need. We cannot conceive that any man can be constituted so differently from other men, as to be able to enjoy,
constantly, the sweet peace of forgiveness, without ever
feeling the pangs of sorrow and guilt. We have reason to
fear lest the sentiment that some professing Christians are
never subject to darkness and gloom, on account of the
hopefulness of their natural temperament, is a device of
Satan to hide from their view the truth that it is to be ascribed not to their temperament, but to their self-righteous
disposition.
ENJOYMENT OF PRAYER.
Closely allied to Christian happiness is the enjoyment
of prayer, which is a characteristic of the regenerate state.
The unregenerate man never really enjoys communion
with God. He has what he calls happiness in prayer; but
it is as corrupt and false as everything that proceeds from
the natural heart. God never relaxes his anger with the
impenitent sinner long enough to give him a moment of
true happiness in communing with him.
The first peculiarity of true enjoyment of prayer, is, that




292           TRUE ENJOYMENT VARIES.
he who possesses it will feel that he does not have so
much as he ought, and will be grieved on the account.
He who feels that he has as much enjoyment in prayer as
he ought, does not know what true enjoyment is. Enjoyment of prayer is unlimited in its nature, and experience is
necessary to make one feel his ignorance.
Another peculiarity is, that true enjoyment of prayer is
lot at all times alike. The true Christian, especially in
the early part of his Christian life, finds his communion
with God much more sweet at some times than at others.
He has his peculiarly precious seasons in prayer, and also
his peculiarly dark and gloomy ones. This fact that he
does not sometimes enjoy prayer, but finds it an exceedingly unwelcome task to pray, which is such an occasion
of doubt, grief, and fear to the young Christian, is one of
the surest signs that he is in a regenerate state. The fact
that he sometimes almost believes that he does not love to
pray, and distrusts the genuineness of his piety on account
of it, is an unmistakable indication that he knows what the
true enjoyment of prayer is. No man has ever seen the
sun shine who has not also seen a shadow. If he can discern a shadow, it is evidence that he is not blind. If a
dark day is painful to him, it is certain that he knows
what a bright one is. A conscious want of enjoyment in
prayer, which causes great grief, is by no means the product of the Holy Spirit, but the result of human infirmity.
It is not to be sought, but lamented; and yet it may be
regarded with favor, as a symptom that the person is in a
Christian state.  What more gratifying indication have
we of a musical ear, than the fact that the individual sometimes hears discords; or of a delicate ear, than that discords are painful?  What music is there in his soul who
declares that he enjoys all music, and all alike?




NO SUCCESS IN PRAYER.             293
This varied experience in the enjoyment of prayer belongs to the true Christian. The false professor is not
troubled with seasons of great gloom in prayer, since he
has never had a season of light. He believes he always
enjoys prayer, because he never enjoys it at all. He is
contented to be in the vale, because he was never on the
mount. Blaise Pascal says, "Who mourns that he is not
a king, but a king dethroned?"   So it is spiritually.
Who mourns his want of access to the throne of grace, but
he who has once been there? If the false professor should
once truly enjoy communion with God, he would call the
happiness he now has real misery. The Christian's variation in enjoyment of prayer, arises from the fact, that his
spiritual life, like all life, is more full, fresh, and strong at
one time than at another. On account of the vitality of
his prayer, it is sensitive to surrounding influences.
Kindred to want of enjoyment is the feeling which the
true Christian often has that he meets with no success in
praying.  He has no access to God.  The heavens are
brass. His prayers do not rise above his head. It seems
to him of no use to pray. He has no inclination; it is
hard work. These are peculiarities attendant upon the
praying of the true Christian. The false professor has no
such trials. To him all is clear and easy. He has no such
conceptions of what it is for fallen man to commune with
his Maker, as to make him timid in view of the undertaking. He feels quite adequate to it, and thinks he accomplishes it very successfully. But the humility, sense of unworthiness, and helplessness of the real Christian, prevent
all such self-complacence. They make him feel that for
sinful man to move God by his requests, is no trifling undertaking. His sense of the greatness of it, and his unfitness
for it, sometimes cause him to approach his Maker with
25*




294           TRUE PRAYER SUBMISSIVE.
such fear, trembling, and self-distrust, that he cannot believe
his prayers are heard.
The true Christian's feeling that God hears and will answer his prayer, does not assume that definite form and
confident tone which are common to the prayers of false
Christians. It is more a matter of faith than of sight, or
sense, or absolute knowledge. The true spirit of prayer
does not incline the offerer to declare confidently that he
believes he shall have the precise object prayed for, and in
the particular manner desired. Nor does it incline him to
take to himself the credit of having secured the object by
means of his prayer, even when it seems to have been
granted. True prayer presents its requests to God with
earnestness and yet submission. The suppliant is not a
wilful pleader. He submits his petition, saying, "Not my
will, 0 God, but thine be done!" He who has truly gained
a blessing from God by prayer, will be modest in expressing
his belief that his prayer secured it.
DOUBTS.
Every true Christian does at some time have doubts, and
fears lest he may be in a state of self-deception. If one
can determine that he has ever had a really spiritual doubt
of his acceptance with God, it is a sign that he is a Christian. It is not asserted that doubts are to be desired, or
that they are the fruit of the Spirit, or that they ought to
exist: it is only meant that they are incident to the Christian state, and when found, are signs of a regenerate condition. Doubtless the Christian may, in process of time,
outgrow them; or, by a certain kind of discipline or experience, become freed from them. Nor do we deny that
he ought to do so; yet observation teaches that they are




SOURCE OF DOUBTS.                 295
universally experienced at some period in the Christian
life.l
A truly Christian doubt arises from a partly sanctified
and partly unsanctified condition. Want of sanctification
furnishes the occasion for doubt, and sanctification causes
the occasion to be perceived and felt.
But why should not the Christian constantly doubt his
acceptance with God, since he is constantly in a state of
partial sanctification? This is because his mind is directed
more to a contemplation of his sinfulness, and less to Christ
and the divine forgiveness, at one time than at another.
He is also more under the influence of his sinful propensities at one time than at another. Occasional indulgence in
certain definite and known sins, which produces a sense of
guilt and grief, leads him to fear that he may not be a true
child of God. Having a greater amount of illumination at
some times than at others, contributes to the same effect.
This is evident from the fact, that, in times of revival, when
Christians begin to be awakened to a sense of coldness and
inactivity, then they begin to doubt.  Self-examination,
under the influence of the Holy Spirit, always produces
this effect at the first, and then reiiacts into a strengthening
of the believer's hope.
A view of remaining sinfulness very uniformly produces
doubts in the early part of the Christian life. The young
convert is surprised and alarmed at the discovery that he
is still sinful. His previous conceptions were that, when he
became a Christian, he should feel free from sin, guilt, and
self-condemnation.  When, therefore, he begins to experience the contrary, it produces serious doubts of his conversion.
1 Many apparent exceptions to this remark are originally cases of unrecognized regeneration. See Part I.




296            DOUBTING DISPOSITIONS.
The Christian's doubts, though kindred in some respects,
and produced in part by similar causes, are yet to be distinguished from his occasional seasons of darkness and
gloom. He may have darkness, and yet not seriously
doubt his regenerate condition; as he may have strong
doubts and fears, and not feel that he is in darkness. His
darkness is produced by his sinfulness; his doubts and fears,
by a view of it. So far as the individual's observation is
concerned, his seasons of darkness and gloom are, to a
greater extent, spontaneous. He cannot give the reasons
why he has them; but he can give his reasons why he
doubts. The latter are connected more with reflection;
while both depend, in great part, for the variety of their
form and strength, on the natural temperament.
Some persons are of a doubting disposition. They doubt
everything; and, of course, doubt their being Christians,
let the evidence be what it may. Others are very hopeful
at some times, and very doubtful at others. But we cannot
conceive of a disposition such as to be incapable of doubting sincerely, where occasion to doubt is manifest. Every
true Christian must necessarily see that in his character
which is not becoming a child of God; and there is no
reason why it should not produce the fear lest he may be
deceived. If occasional doubts are incident to the Christian character, arising naturally from its very structure,
no constitutional peculiarity can prevent them, but only
modify their strength and form.
It may be asked, Why should the Christian doubt his
conversion, because of his sinfulness, when he knows
that this is common to the renewed character?  We answer: this is one of the peculiarities of spiritual doubts.
They have a singular vitality, which distinguishes them
from those that are false. The natural man would expect




DOUBTS, VITAL AND SPONTANEOUS.        297
that the Christian's review of his original experience, his
knowledge that all Christians have remaining sinfulness,
and that he does not expect to be free from sin in this
world, combined with his conscious enjoyment of prayer,
his love for Christ, and other evidences, would at once dispel whatever doubts might chance to arise, if it did not prevent them. This, however, does not assuage the Christian's
pain and grief on account of sin, or prevent them from
having the natural effect to produce the fear of self-deception. The fact that the question of his having been born
again has been repeatedly settled upon a satisfactory basis,
his belief that Christ shall lose none that have been
given to him, and even his knowledge that just such doubts
as he now has are signs of a gracious state, have no power
to dispel them, or relax their grasp upon his inward life.
These doubts and fears are a vital injury of the Christian's
lively hope, which can be repaired only by the resuscitation
of its life-principle. The application of certain considerations may serve to foster the revival of it, but they have no
power to remove a genuine doubt.
This leads us to remark, as another peculiarity of the
true Christian's doubts, that they are not under his control.
He has no power to produce, and none to remove them.
He may pray for the forgiveness of the sin which occasions
them, but he can no more cast them off; than he can control his forgiveness. The removal of the true Christian's
doubts is spontaneous. He does not know beforehand
what considerations will effect it; nor is he, at the time,
conscious that they are being removed. Under the influences of the Holy Spirit, he is occupied in being brought
into a state which involves their removal, when, ere he is
aware, he finds they are gone. He does not know what
means will remove them, because, while doubting, he has




298               FAITH ANALYZED.
no faith that they will ever be removed. That would destroy their genuineness. The natural man supposes the
Christian removes his doubts by examining, and ascertaining that there is no just ground for them, when he doubts
no more; or he supposes they are removed by praying for
their removal. But this would involve no change in the
believer's condition, and no reason why he should doubt
less than before. If the cause of the Christian's doubts is
his departure from Christ, he should continue to doubt till
he returns.
FAITH.
The next characteristic of a regenerate state is, the exercise of faith. This is a Christian grace, whose existence is
most difficult of all to be determined. The Scriptures represent faith as being of a twofold nature, consisting of belief and love. "If thou shalt confess with thy mouth the
Lord Jesus, and shalt believe in thine heart that God hath
raised him from the dead, thou shalt be saved."  "For
with the heart man believeth unto righteousness." Philip
said to the eunuch, "If thou believest with all thine
heart, thou mayest." Faith is a loving belief in God and
Christ, and all their attributes and acts. We may have belief without love, or, possibly, love without belief; but not
faith without both. A condition of faith, therefore, is that
resulting from the combined conditions of love and belief.
This resultant condition has its own peculiarities, and requires a distinct description. It is like the chemical union of
two substances which produces a compound unlike either.
One who is in a state of faith, has supreme love for God,
and perfect confidence in all his declarations. He loves
and believes, but his love controls. He loves God so well,




ITS ORIGIN.                  299
that he can believe nothing prejudicial to him. He loves
so strongly what God wills, that he can will nothing different. Hence he is in perfect harmony with the mind of
God and his eternal purposes.
This faith is spiritual and true. The natural and false is
composed of belief combined with a natural and false love.
We shall notice, first, some of the peculiarities attendant
upon the origination of genuine faith. We remark, first, that
it does not originate, according to man's natural conception
of it, from effort put forth for the purpose of producing
it. This cannot be, since love which is not thus produced
is so prominent an element in it. Genuine faith does not
arise from desire accompanied with belief. We may desire
and believe in things which are not according to the will
of God. It is impossible that a person should have true
faith in the fulfilment of any desire, however good, if its
fulfilment is not according to God's eternal purpose. It
does not matter that, in the person's judgment, there is
necessity for the object desired. The judgment of God
may be different. The spiritual mode of obtaining faith,
therefore, is not to ask for it directly, but to ask for harmony with God's desires and eternal purposes, in which
state faith can but exist. The meaning of the prayer,
"Lord, increase our faith," is, "Lord, increase our confidence in thy word, and desire for the accomplishment of thy
will;" and not, "Lord, increase our confidence that thou
wilt do what we judge most necessary and desirable."
From this it follows that true faith does not originate in
any sensible manner. A person who is coming into a state
of faith, does not take cognizance of the fact. His powers
are all absorbed in being brought into submission to the
will of God, and desire for its accomplishment, and he can
stop to consider naught else.




300            PECULIARITIES OF FAITII.
We shall next mention some of the peculiarities attendant upon the exercise of faith. First, we remark, that if one
is in the exercise of genuine faith, he will not speak fireely
of it. He will be too deeply engaged in the exercise itself
to talk about it. When a person has real faith that some
desire is about to be granted, he will not be likely to announce the fact. This would interrupt, if not destroy, his
faith. He would be so absorbed in the exercise that he
probably would not think or care to proclaim it. This is
natural. In proportion as a person is deeply absorbed in
any mental exercise, are his observations concerning it
diminished. When, therefore, a man is in exercise of such
faith in God as will gain the blessing, he will be like to
give attention to nothing else, - especially will he not be
diverted to so unimportant a matter as that of announcing
beforehand that he was about to receive a blessing.
One who is exercising faith, is in a state of profound humility. He is destitute of self-complacence, and pervaded
with a sense of his ill-desert of the blessing sought, and of
the justice of God, should he withhold it. This will check
his declaration of the belief that he is about to receive it.
Even when the blessing has been granted, he has little inclination to take to himself the credit of having obtained
it by his faith. He feels himself too unworthy, and too
dependent upon God. He regards the blessing as a perfect
gratuity, and is as grateful as if he had done nothing to
obtain it. In his deep humility and gratitude, the thought
scarcely enters his mind that his faith was instrumental of
the blessing. If he speaks of it, it is only as duty requires,
and with modesty and reluctance. It is not uncommon to
hear professing Christians relate, with an air of self-complacence, the remarkable answers to prayer which they
have received. But it is difficult to conceive how God can




HUMILITY.                    301
regard with favor such a spirit. There is no boasting, and
no self-gratulation, in the prayer of faith.
Another peculiarity attendant upon genuine faith is, the
feeling, on the part of him who has it, that his faith is very
weak and small. His conception of what it is to have faith,
will be such that he will hardly dare to think he possesses
it at all. If any one feels that he has great faith, it is indicative that his idea of true faith is very imperfect.
HUMILITY.
Another characteristic of the regenerate state, which
deserves a passing notice, is humility. True humility is a
sign of regeneration. This grace has artful counterfeits.
False humility is real pride.  The true is distinguished
fiom the false by certain peculiarities. And first, we observe, that he who is truly humble, does not make great
pretensions to humility. He does not think he is so humble as he ought to be. He does not speak of his humility;
he makes no effort to appear to possess it, and is not desirous of being credited for it. He is not so anxious to
appear pious, as to be so. It is duty and love for Christ,
not true humility, that makes one desire to profess religion.
True humility produces a willingness to do what duty requires; while false humility, or pride, makes one unduly forward. True humility always involves in its production a
mental struggle; false humility, seldom. The one makes
a person willing to bear what would otherwise be a cross;
the other takes the cross away. True humility has to encounter pride; false humility is in the direction of it. The
one costs a sacrifice of natural feeling; the other is a gratification of it, while both may lead to the same external
26




302                 OUTWARD LIFE.
action. True humility originates in a breaking of soul;
false humility, at most, in a counterfeit of it.
We have thus endeavored to exhibit the peculiarities of
the various features of the truly regenerate character.
These same peculiarities also flow out into all the outward
life; and it is by these that it is to be distinguished, so far
as judgment is to be based upon the external living. They
will be less prominent in the outward life, in proportion as
it is remote from its inward source. The true believer, and
one who is self-deceived, will differ less in the outward appearance than in their real spirit. Nothing, in the general
course of a person's external living, will serve as an unmistakable sign that he has been born again, except so far as
it is penetrated with the peculiar spirit of the regenerate
man. It is by this peculiarity, in great part at least, that the
good works of the true Christian are to be distinguished
from those of the false. However conscious he may be
that he is endeavoring to do the will of God, he will yet
feel that his good works are nothing -that he is, after all,
an unprofitable servant. He can hardly see that he has
ever done anything that deserves to be called a sacrifice for
Christ. However much he may have endured for him, he
takes to himself no credit. It is to him as nothing.
It may be said that eminent godliness will control the
outward life, and show itself in the general course of living.
This is admitted; though it must be remembered that we
are not discussing the signs of eminent godliness, but simply of a regenerate state. It has been said that when the
inward spirit is changed, it will modify even the manner in
which one bows in prayer, his tones of voice, and so the
outward forms of his religious acts. But, while peculiarities may and will be manifested legitimately in outward
forms, yet the inward life, for want of sufficient strength,




HOW VIEWED.                  303
may not always throw its spirit out so far, or with such
force as to make its impress upon the external action. Regeneration may not even control thefacts of the outward
lhistory as it ought. Moral uprightness and religious exactness in form, are not, necessarily, signs of a gracious
state. No inference from these can be drawn in favor of a
change of heart, except by the peculiar spirit which pervades them.




DIVISION THIRD.
GENERAL PRINCIPLE APPLIED TO THE RECOGNITION OF
REGENERATION BY OTHERS.
CHAPTER I.
How can a regenerate person be certified of the regenerate state of others? The general basis on which this
question is to be answered, has been laid down in the foregoing pages. The means by which we are to determine
our own regenerate condition, and that of others, must, to
a greater or less extent, be the same. We can have but
one set of phenomena to examine in either case, and but
one class of principles by which to judge them. The
general principle which has been laid down to guide us
throughout the investigation, is, that the regenerate character is peculiar, distinct from all other; and by its peculiarities and distinctiveness it is to be known. Its peculiarities have been exhibited. The only question which
remains is, Has the Christian the means or ability of discovering them as they exist in others? Can he determine
their existence in others to a similar degree of certainty
with which he can determine their existence in himself?
ol, Can he do it at all?
It may be said that the Scriptures have given one simple
rule, by which we are to be guided: "By their fruits ye
shall know them." It has already been shown that this
passage signifies that the religious character is to be




CHRISTIANS KNOW EACI OTHER.            305
known by the kind of its fruits. Our Saviour is showing the disciples how to distinguish between true and false
religious teachers. The implication is, that they could not
be known by the external aspect of their fruits, because
religious teachers would come clothed like the true sheep
of Christ's flock, while inwardly they would be ravening
wolves. Since the fruits, therefore, cannot be known by
their form, they must be determined solely by the spirit
which actuates them.  The Christian spirit also being
marked by peculiarities, we are reduced to the question,
as before, Can these peculiarities be discovered in others,
either as they manifest themselves in the outward form of
their fruits, or by any other means?
The position which we shall assume is, that Christians
have the ability of determining these peculiarities in others, with a degree of certainty proportionate to the responsibility they are obliged to assume in regard to them.
We have seen that this responsibility is very great, and
hence, the degree of certainty they can possess is also very
great. As the regenerate man can be certified of his own
regenerate state according to the responsibility involved,
and by means perfectly suited to the nature of the case, so
he may, in a similar manner, be certified of the regeneration of others. It is not meant that this is uniformly done.
Many Christians and Christian ministers do not become
certified of the regeneration of others, to a degree at all
proportionate to their responsibilities in regard to them.
They do not cultivate the ability they have, or appropriate the means with which they are furnished for doing it.
Because the subject is delicate, and attended with difficulties and liabilities of mistake, they are deterred; and, excusing themselves upon the ground that it is impossible to
know, with infallible certainty, who are Christians, they
26*




I306            KNOWLEDGE PECULIAR.
determine to throw the responsibility upon the individuals
themselves.
It might be anticipated, that, in order to be in harmony
with all spiritual things, the means by which the Christian
is to ascertain the regenerate state of others would be peculiar, and not such as man's natural judgment or desires
would dictate. We should expect, also, that according to
the superiority and perfection of spiritual things, these
means would be superior to any we should choose, and also
perfectly suited to the necessities of the case. We have
seen that this is true in regard to the Christian's evidence
of his own regeneration, and hence we might look for it
here.
It is not best that the Christian should be certified of
the regeneration of others by the exercise of a natural
judgment, or by the use of natural means, since he is not
thus assured of his own regeneration. If he were assured
of the regeneration of others by a natural judgment, and
they by a spiritual, it would produce disharmony between
them. A person would be most unhappily affected, to be
told, upon his reception into a visible church, that its members had evidence of his having been born again, diverse
fiom their own. His spiritual nature could not appropriate so uncongenial and ill-suited an announcement; and it
would not at all comfort him, or nurture his Christian
hope.
Nor would it be useful to Christians themselves to be
thus certified of the regenerate state of others.  Were
they convinced of it by sight, or sense, or by the exercise
of natural reason, it would mar the spiritual bond of sympathy between them, and impair the proper spirit of their
mutual efforts for each other's spiritual advancement. It is
natural for Christians to desire that the character of the




KNOWN BY FAITH.                 307
church of Christ should be comprehensible to the men of
the world, and according to their judgment of what it
ought to be, and in this way commend itself to their regard.  But, so long as spiritual things are peculiar, and
godliness is a mystery, this can never be. The followers
of Christ will be of such a character as to convince
the world of their superior nature, and cause them to
stand in awe of it, while they shall be unable to comprehend it.
The purposes of the most perfect harmony, the most
intimate love and sympathy among Christians, would seem
to require that they should have toward each other a feeling, in respect to their being Christians, kindred to that
which they have of themselves. They would then be
upon a common level, and each one would be most favorably circumstanced to comfort and encourage his brethren.
A little reflection will show that this is precisely the case.
The Christian's certitude of his own regeneration is a matter of faith and trust, and not of sight; and so is his certitude of the regenerate state of his fellow Christians. He
feels respecting them as they feel respecting him, in this
particular, and as all feel respecting themselves.
The exhibition of this point requires that we should
recall to mind the mnanner in which the Christian is certified of his own regenerate state. We have seen that the
primary and essential source of his evidence is a spiritual
consciousness of his new spiritual existence, corresponding
to his natural consciousness of a natural existence, and
engrafted upon it.  This consciousness of being a new
creature, is a consciousness of union with Christ, - it being
legitimate that if the believer has been made one with
Christ, he should be apprized of it through his consciousness. This is also equivalent to the witnessing of the




308              SPIRITUAL RESPONSE.
Spirit, of which Paul speaks. The Spirit, who makes us
one with Christ, also creates within us a witness of the
union. The secondary, collateral, and corroborative source
of the believer's evidence, is that of reflection upon the
peculiar phenomena of his inward and outward life, by
which an inference is drawn, or judgment formed, corresponding with his consciousness, or the inward witness.
The Christian's evidence of the regenerate state of others, is similar to their evidence of their own regenerate
state.  This originates where that does, and is corroborated by the same means.  The primary and essential
source of it is an inward, spiritual consciousness of a union
existing between us and them, and hence, of course, between us both and Christ.  The secondary, collateral,
and corroborative source, is reflection upon the peculiar
phenomena of their feelings and outward lives, by which
a judgment is formed, or an inference drawn, harmonizing
with the spiritual consciousness.
This spiritual consciousness of a union between ourselves and other Christians, and hence a feeling that they,
with us, are new creatures in Jesus Christ, must not be
misunderstood.  It is no other than that peculiar, inde..
scribable sympathy which one Christian has with another,
inducing in the heart of each the irresistible conviction
that the other is truly born of God. It is a feeling which
every true Christian is constantly experiencing, as he comes
in contact with those who, like himself, have been born of
the Spirit. We speak now not of a judgment which one
Christian forms respecting another, nor an inference derived
from one's appearance and actions that he is a Christian,
but of an undefined, indescribable, and irresistible sympathy, - a felt oneness of heart and soul, - with those who
have been born again, whose spiritual significance deserves




ITS IMPORTANCE.                309
regard. Though it is peculiar, yet no Christian is in danger of mistaking what the feeling is. It is one and the
same, as possessed by the ignorant and the learned, by the
old and the young, by all who are truly the redeemed of
the Lord. It is spontaneous, independent of all reflection
and reasoning, like the believer's consciousness of his own
spiritual existence. And yet, like that, it is susceptible of
being invigorated by exercise, and enfeebled from the want
of it; and hence, in those who are most conversant with
the Spirit's operations in the hearts of others, it has most
positiveness and strength.
The existence of such a spiritual instinct, or intuition,
cannot be ignored. Nor do we speak of the opinion we
form by comparing the feelings of others with our own,
but of something within that, constituting its life-principle, and holding to it the same relation that the inward
spiritual consciousness of the Christian holds to the judgment he forms that he is a child of God. It is a witness
which the Spirit induces within us, not only that we are
one with Christ, but that we are one with the brethren,
and they are one with us. The fact that it manifestly exists to so great an extent, and that in multitudes of cases
its intimations are reliable, indicates that it is not a rare
endowment, but a common gift of God, connected with the
new creation, more or less developed according to cultivation and other circumstances.
If, moreover, the existence of this spiritual instinct cannot be ignored, it must be esteemed. If it is a fruit of the
Spirit, it is given for an important end, and deserves to be
cultivated and developed.
But we are not left to conjecture, nor merely to the
teachings of existing phenomena. That such a spiritual
apprehension of the regenerate state of others exists, is to




310       SPIRITUAL UNITY IN THE CIIURCH.
be drawn from the instructions of the Bible. Our Saviour
teaches that his disciples are as truly one with each other,
as they are with him, and he with God. "That they all
may be one; as thou, Father, art in me and I in thee, that
they also may be one in us; that they may be one even as
we are one: I in them and thou in me, that they may be
made perfect in one." If we believe in the unity of the
three persons in the Godhead, we must also in that of the
many persons in the body of Christ. Since, therefore,
Christ's disciples are conscious of being one with him, why
not also of being one with each other, and so perceive
each other's union with Jesus Christ? The phenomena
which exist accord with this supposition. That peculiar
bond of sympathy, which Paul calls the "unity of the
Spirit," among the members of the body of Christ, can be
accounted for in no other way.
The church of Christ is not merely a social body, composed of distinct individuals, held together by rules and
covenants. These are not the basis of the tie that binds
in one the people of God. This lies beneath and within
them all. They are the outward expression of this inward
love. The "unity of the Spirit" indicates a deeper and
more vital bond than that of union or association. It denotes a oneness. The followers of Christ, in his visible
church, are not simply agreed to dwell together, but are
one in heart and soul: the separate individuals are merged
together, constituting not a harmonious union, but an absolute unity, like the chemical union of several bodies in
distinction from the mechanical mixture, where they are
not simply mingled together, but are merged into one new
body, distinct and indissoluble.
It may be objected that this doctrine conflicts with
another which has been laid down, derived from the




SPIRITUAL " UNITY OF THE RACE."       311
Scripture. It has been stated that the Bible represents
the new man as an engraftment of the old, the spiritual
faculties of the one being set in the corresponding faculties of the other; while here, it will be said, is a faculty
in the new man having no correspondence in the old -a
spiritual graft not set in a natural stock. This objection,
however, is only apparent.  Mankind have the natural
faculty of recognizing each other as possessing spirits kindred to their own. The Creator has placed in our hearts
a responsive feeling, which tells us that others are moral
and intelligent beings like ourselves. It is not an exercise
of judgment, but an instinct of nature. In some instances
this is particularly manifest. An utter stranger creates a
response which tells us that he has a heart and soul preeminently like our own.
But this natural faculty in man —this loving response
of heart to heart — is imperfect, lying among the universal ruins of the fall. In the apostasy, the bands of love
were not only broken between man and God, but also
between man and man. But for the fall, perfect unity
would always have existed, not only between God and his
creatures, in whom they would have lived, and moved,
and had their being, in the happiest sense, but also among
his creatures themselves. Having all been made in the
image of God, and living and moving in him, they must
have been of one heart and one soul, preserving the
original "unity of the race" in its best and highest sense.
Now, this unity, is broken. It is broken between man
and man, as well as between man and his Maker. Hardly
enough of the original, loving response remains to indicate what man was designed to be, and always would have
been, but for sin. This noble faculty is scarcely recognized amid the universal ruin. Now and then we see it,




312              CHRISTIAN RESPONSE.
struggling to reinstate itself, which it is able to do only in
an imperfect manner, and for a most uncertain period.
That responsive love, often discovered even between man
and his nearest kindred, while it continues, is exceedingly
imperfect, and is liable at any moment to suffer a sad and
final rupture. The strongest love and mutual attraction
are often suddenly changed to the bitterest hate and
mutual repulsion.
Upon this natural, fallen faculty is engrafted the spiritual stock. The original unity of the race, which was lost
in Adam, was restored ill Christ. "That they all may be
made perfect in one. As thou, Father, art in me, and I in
thee, that they also may be one in us." That loving response which one Christian feels toward another, is the
restoration of the feeling which God ordained should
always exist between man and man.
Its dictates constitute the primary and essential source
of the Christian's evidence of the regenerate state of
others, as their consciousness of being one with Christ
constitutes the primary source of the evidence of their
own regeneration. It has been shown that no reasoning
or inferential process, however conclusive, without this
living consciousness, would be adequate to the Christian's
wants; and also that this inward witness is adequate to
sustain him, despite the contrary conclusions to which he
might otherwise be brought. So, also, is no inferential or
reasoning process able to satisfy the Christian of the regenerate state of others, without the existence of this
inward sympathy. They may live such lives, and perform
such outward acts, as would be becoming the Christian
character; but if this sympathy is wanting, they produce
no spiritual satisfaction that they are born of God. And,
moreover, if such a feeling does exist, there may be much




ITS CONDITIONS AND ORIGIN.          313
wanting in the outward life that is desirable; but it shall
not destroy the conviction that they are, notwithstanding,
the redeemed of the Lord. This inward feeling is not
easily overcome. We say of such persons that we cannot
help feeling they are Christians, though imperfect.
The conditions in which this response is awakened, are
such as are rendered necessary by the twofold character
of man, which is both spiritual and corporeal. The first
condition is, that both parties should be in a truly regenerate state, and that one of comparative healthiness. The
second is, the personal presence of the parties. The communion of the spirits of men with each other, is not independent of this physical condition, as is the communion
of man's spirit with the Spirit of God. Another condition
is, the opening of the natural channels of communication
between the hearts of men in conversation upon spiritual
things, to a greater or less extent.
This is a matter familiar to every Christian who has any
considerable acquaintance with religious things.  How
often does the briefest interview with a young believer
produce an irresistible conviction that he is born of God!
If the Christian is asked for the grounds of this conviotion, he is embarrassed, as are many when asked for the
reason of their hope in Christ.  He believes there are
reasons, but he has not thought to define them. Yet the
conviction is not, on that account, at all impaired, - showing that it does not arise from the exercise of the judgment or reason, but is spontaneous. Nor is this conviction
grounded upon others' belief that they are Christians. It
often exists in regard to those who have no hope themselves, and often does not exist when they cherish hope.
All this indicates that the true Christian has a capability, to a greater or less extent, of perceiving the spir27




314                    OBJECTIONS
itual state of others - that there is a reflection in his own
heart of the image of Christ in the hearts of others. This
feeling is as well-defined and confident as the responsibilities he is obliged to assume in regard to others require,
and yet is not of such a nature as to preclude a felt necessity of praying and laboring for them  that their faith fail
not. He feels, with respect to them, as with respect to
himself.
It may be said that we have this responsive feeling
toward those who prove not to be Christians, and hence
it deceives, and is not reliable. To this we answer, that it
is not the genuine response, but a counterfeit of it, that
deceives. The false Christian never awakens the true response. That is a fruit of the Spirit, uniting two hearts
in one, and cannot exist where the union has not taken
place. The mere belief that another is a Christian, excites
a pleasure and an outgoing of interest toward him, which
may be mistaken for spiritual sympathy; but the intimations of the genuine response are reliable, like the Christian's spiritual consciousness of his own regeneration,
while both may have their counterfeits.  When it is said
that this response is excited by those whose lives prove
them not to be Christians, it must be borne in mind that
the lives of regenerate persons may be very imperfect; and
the question will be, whether the testimony of their feelings or their lives shall prevail, since we may err either
in deciding that we have this witness, or in deciding that
others cannot be Christians fiom the imperfections of their
lives.
It will be objected, that we lose this witness for others,
when their lives become such as to excite distrust. This
is not strange.  This feeling does not exist toward undoubted Christians at all times alike, and sometimes not




CONSIDERED.                   315
at all. They may fall into an unspiritual frame, which
shall fail to excite it. If the real feeling ever existed, it is
evidence that they are born again.
The fact that this responsive feeling has its counterfeits,
which are liable to deceive, does not invalidate this source
of evidence. All evidences have their counterfeits. The
false Christian has a feeling which he regards as a witness
of the Spirit. But this should not cause us to distrust the
true witness. It only renders it important to discriminate.
If we could always be certain that this response is genuine, it would be infallible evidence, which is not claimed.
It also renders it important that this kind of evidence
should be cultivated.  Exercise and cultivation give it
definiteness and positiveness, and diminish the liability
of mistake, as with the consciousness of one's own regeneration.
It is said that this is a mere feeling, and feelings cannot
be trusted. Nor are our judgments to be trusted. They
are as thoroughly perverted as our feelings. Faith is more
an exercise of feeling than of judgment; but shall it not
be trusted? The intimations of our feelings are as reliable
as our judgments, if we can only determine that they are
genuine.
It may be said, also, that much depends on the spiritual
state of the Christian, in regard to his gaining this evidence of others. So it does in regard to his gaining evidence of himself. He must be in a somewhat healthy
state to gain evidence of either. Unless he is so, he has
no right to judge, especially of others. The question may
arise, Do Christians who are in a healthy state have this
responsive feeling toward all others, provided the conditions for awakening it duly exist? As a general rule, it
must be so. But there are many obstructions to the exer



316           RESPONSIVE CONSCIOUSNESS.
cise of all spiritual feelings; and this will be modified according to existing circumstances.  Personal prejudice
may suppress or prevent, and the natural judgment or
some selfish motive may interrupt it.  Or, the person
respecting whom the feeling is exercised may be in an
unhealthy state, and exhibit mental phenomena which
may confuse it.
The rule will be, that if the parties are favorably conditioned, and no causes arise to prevent, the response will
exist on the part of every Christian toward every other.
The injuries to which it is exposed are only such as are
incident to every Christian grace.
But it is not easy to determine whether the necessary
conditions are fulfilled. We may not recognize our prejudices, or other mental states. IHow, then, shall we know
whether we are in possession of this responsive consciousness which is of so important service? This is a feature
of the regenerate character to be known by its peculiarities, which are similar to the believer's consciousness of
his own regeneration, modified only by the fact that the
feeling pertains to another and not to himself.
One of the peculiarities of this responsive consciousness
is its indescribableness.  We have the same difficulty in
describing our conviction of the regenerate state of others,
that we do of our own. Our consciousness of being one
with Christ's disciples is similar to that of being one
with him. A description of it always fails.
Another peculiarity is its spontaneity.  We are conscious that it does not arise from our desire that others
may be Christians, or from our efforts for them, or from
our desire to feel that they are such. These causes may
combine to produce a counterfeit of this spiritual conviction, but not the genuine. This arises of itself, and sus



ITS PECULIARITIES.              317
tains itself in every variety of circumstance, favorable
and unfavorable.
Another peculiarity is its convincing and satisfying
nature. The response awakened by the falsely regenerate state is more a feeling of hope than of conviction.
The Christian tries to feel satisfied. His judgment may
be that the person is a Christian; and, though he does not
feel precisely as he would like, yet he is inclined to be
charitable and hope for the best. But, where the genuine
feeling exists, the Christian has a peculiar satisfaction and
an irresistible conviction. He has no occasion to be charitable. The false response has the form, but not the power
of the true. The conviction is an ordinary one, destitute
of unction. There is no repugnance toward the individual, but simply an absence of that peculiar satisfaction
which is sometimes enjoyed. An interest is felt, but not
that loving sympathy which unites pious hearts. The
Christian has a disposition to excuse this deficiency in his
feelings. He hopes that at another time it would be developed more fully; or that, as the individual advances,
his feelings will become more satisfactory.  He thinks,
perhaps, that it arises from the person's ignorance, or his
previous habits or associations, or from his not knowing
how to express his feelings. But the genuine conviction
needs no apologies. The satisfaction is complete, the conviction strong. It is not necessary to call in circumstances
to their aid. This is the character of the response, though
it may be, in this particular, both embarrassed and counterfeited.
Finally, this responsive consciousness partakes of that
modesty of expression which is peculiar to one's consciousness of his own regeneration. Our conviction of the regenerate state of others does not express itself in naked
27*




318             SPIRITUAL JUDGMENT.
and unqualified terms, as we speak of any matter of fact.
If the Christian is asked whether another is a Christian,
he answers that he thinks he is; or, he thinks he gives evidence of being such; or, he trusts he is so. He speaks thus
modestly not because he has doubt. His conviction may
be the strongest possible, and yet his language will be the
same. His evidence of others' regeneration is similar to
his evidence of his own; and his expression denotes that
he apprehends it not as a matter of fact, but as a mysterious life in the soul, of which it is becoming to speak only
in modest and reverential terms.
The responsive witness of which we have spoken, is only
the primary source of our evidence of the regenerate state
of others. The secondary, collateral, and corroborative
source, and that which, practically, is perhaps the most
available, is reflection upon the phenomena of their feelings and lives, by which a judgment is formed in harmony
with the inward witness. These two sources are necessary
to each other. The exercise of reflection and judgment
constitutes the body of the evidence, which is vitalized by
the spiritual sense. The latter directs the former, while
the former protects and invigorates the latter. Examination of the phenomena, through the natural channels of
communication, awakens the inward witness, while the
witness discovers the proper temper and spirit of the phenomena. The natural judgment and the spiritual sense
mingle with and penetrate each other, and thus form a
spiritual judgment.
The query may arise, whether the object of hearing and
examining experiences is not simply to compare them with
our own, and thus judge of their genuineness; and, also,
whether the responsive feeling is not merely the natural
gratification of discovering a similarity between our own




EXAMINATION OF EXPERIENCES.            319
exercises and those of others. So far as the judgment is
concerned, the object of examining experiences is to compare them with our standard. If the Christian has no
other knowledge of spiritual exercises than what his own
experience furnishes, then that will be his standard. But
he can safely adopt this only so far as its essential spirit is
concerned, and the order which its principal exercises naturally assume. If any Christian regards all his incidental
exercises, in their order and apparent strength, as the
proper standard, then it will be erroneous. Such a standard is formed only by a comparison of our own experience
with the word of God, and the largest possible number of
experie.nces. From all these an ideal standard will be
derived, containing only the essential exercises, in their
necessary order.
In reply to the query, whether what we call the responsive sense is anything more than the natural gratification
attendant upon discovering that another has experienced
like feelings with ourselves, we remark, that the relation which the Bible teaches Christians sustain to each
other, involves something more vital than this. And,
moreover, the feeling often exists, independently of a comparison of exercises, where there exists only a general
acquaintance. The fact that it is natural to be drawn
towards another, upon discovering in him like exercises
with our own, is not an argument against, but rather in
favor of, the spiritual response. This is the natural stock
which receives the spiritual graft. If it be admitted that
we have a faculty of perceiving and appreciating each
other's natural, why not also each other's spiritual feelings? This faculty may be called merely sympathy, or a
perception, or a witness. Whatever it is naturally, it is
the same spiritually.




320          BOUNDS OF CHRISTIAN LOVE.
We have said, also, that, combined with this perception
of the spiritual feelings of others, we exercise a judgnient
as to whether they constitute a genuine work of grace.
That we have the faculty, not only of perceiving the feelings of others naturally, but also of forming opinions in
regard to them, admits of no question. And if it be so
naturally, why not spiritually? The natural faculty may
be very imperfect, having shared in the general ruin of the
fall; but, if such a faculty exists, it is sufficient to receive
the spiritual graft. How far God ordained that his moral
creatures on earth should be able to perceive, understand,
and sympathize with the feelings of each other, we are
not able to say. The fact that they have this ability, to
some extent, in the fallen state, is indicative that, had
mail not fallen, it would have been nearly if not entirely
perfect. At all events, it is certain that what in this
respect is lost in Adam, is designed to be restbred in
Christ.
This perception and sympathy combine to form, as has
been intimated, those peculiar and superior bonds of love
which exist among the members of the church of Christ on
earth. We cannot conceive how that superior love for
each other, to which so much importance is attached in
the Scriptures, can exist among them, except by virtue of
a spiritual oneness, perceived and felt.  The members
might be more happy in themselves, because united to
Christ. But if their love toward.each other is grounded
simply upon their belief that they have been born again,
then there would be no stronger bonds of love among
them than among the members of any other body who
confidently believe the same, though without any real
ground.
This, doubtless, constitutes also one of the sources of




SPIRITUAL JUDGMENT IMPERFECT.          321
the superior happiness of heaven. Its inhabitants are not
only happy in themselves, but they most eminently love
each other, which constitutes heaven a happy place. The
ground of this superior love must be a superior spiritual
perception of each other's holiness and blessedness. And
the real church of Christ on earth has all the elemental principles necessary for becoming like the church in
heaven.'
In this spiritual perception of the regeneration of others,
there is nothing more mystical than in the natural faculty
men have for obtaining a knowledge of the minds and
hearts of other men. It is a spiritual engraftment or sanctification of this, which is designed to be sanctified and
made to serve a spiritual end, as much as any one of
man's natural powers. Nor can we conceive of a complete
sanctification of the natural man without it. This natural
capability is essential to the constitution of human society,
and its elevation into the spiritual realm is essential to the
constitution of the Christian church and of the society of
heaven.
It is conceded that great imperfection will be attendant
upon this spiritual judgment, as it is upon the natural
judgment. The injury which this faculty has sustained by
the fall, is but partially repaired in Christ. Yet it is capable of being improved to an indefinite extent, and is destined to be wholly restored when man shall be completely
recovered from the effects of sin. This is a point of great
importance, and sadly neglected. It is taken for granted,
that because our capability of apprehending and judging
of the spiritual state of others is very imperfect, therefore
it is not capable of being at all increased.  This is an
essential error, and is attended with decisive injury to
1 1 Cor. xiii. 9,12.




322            SOLEMN RESPONSIBILITIES.
Christian usefulness.  All spiritual attainments, in this
world, are imperfect, and made with difficulty. Yet this
only argues that they should be sought with greater earnestness. One reason why all the Christian graces are so
imperfect, is because they are so little cultivated; and this
is especially the case with the one of which we speak. If
Christians have the ability to discern the spiritual state of
other men to any extent, and so of administering proper
encouragement and caution, it is incumbent upon them
to improve the faculty to the utmost.
In this respect there are devolved upon Christians, and
especially upon Christian ministers, responsibilities most
delicate and solemn. How can they instruct or counsel
others in regard to the exercises of their minds, unless
they can perceive what these exercises are? How can
Christian ministers fulfil their high commission as spiritual
guides of their fellow-men, unless they seek to acquire the
utmost possible facility and correctness in apprehending
their spiritual condition?  The merchant cultivates the
faculty of discerning, at sight, the character and mental
states of the men with whom he deals; and why should not
the Christian minister do the same in the spiritual domain?  To point inquiring souls to Jesus Christ, is the
most delicate and sacred work ever entrusted to mortal
hands. No man has a right to touch it with one of his
fingers, without availing himself of all possible qualifications. The slightest bias given to an anxious sinner in
the wrong direction, when nearing the crisis of his exercises, may be instrumental in sealing his lost condition.
This bias may be given by encouraging or discouraging,
by speaking or by silence, by urging or neglecting to
urge. Treatment must be adjusted with the utmost spiritual wisdom. He who applies Scripture doctrines, re



SPIRITUAL JUDGMENT IMPROVED.          323
proofs, counsels, threatenings, and promises indiscriminately to inquiring minds, without seeking to know the
precise need in which they stand, is as recreant to his
trust as a physician who should prescribe to patients the
most powerful remedies, without seeking to know the state
of their diseases.
Similar responsibilities rest upon committees and members of churches in regard to candidates, and upon teachers and parents in regard to their pupils and children.
And no one has a right to neglect to qualify himself to
discharge the responsibilities which God has put upon
him.
How, then, is this faculty of spiritual judgment to be
improved? Man's natural faculty of perceiving the mental states of others is improved by cultivation, and the
spiritual must be improved by similar means. The Christian's consciousness of his union with Christ becomes strong
by exercise; and so does his consciousness of his oneness
with the brethren. Both are at the first ardent, but become steady and reliable by use.
Sometimes it is said that the ability of Christians to
judge of others depends upon their natural perception of
character, and their acquaintance with mankind at large,
-the manners and habits of men in thinking and acting
in all the various relations of life. The natural faculty for
discerning the characters of men, improved by acquaintance with mankind, subserves acquaintance with them
spiritually. Upon this natural faculty the spiritual is engrafted. But the natural, however much it may have
been improved, will of itself never qualify the Christian
for forming a spiritual judgment. This constitutes altogether another realm of knowledge. To obtain facility in
spiritual discernment, the Christian should be acquainted




324             MENTAL QUALIFICATIONS.
with the working of the human mind in every variety
of natural circumstances. He should be able to discern
its hidden springs and secret motives. But not this alone.
Acquaintance with the habits of mankind,'and skill in discovering their motives, in one sphere of secular enterprise,
do not necessarily secure it in another. A skilful general would not necessarily be a skilful merchant. So it
is, more emphatically, in spiritual things.  Because a
Christian man has skill in detecting the motives of men
in trade, it does not follow that he would be skilful also
in detecting their motives in religion. The mind here is
brought into new relations, and under new bearings; and
its tactics will be unlike these in every other sphere.
Christians must be acquainted with the workings of the
minds of men when under the influence of the Spirit. But
since the Spirit operates upon men in every variety of condition, a knowledge of mental phenomena in these various
conditions will facilitate the spiritual end by preventing
too much or too little influence from being ascribed to
mere circumstances, habits, education, or association.
The requisite mental qualifications for exercising a spiritual judgment respecting others, are, first, the natural
endowment of ordinary intellectual and moral perception;
and secondly, personal piety, or spirituality. The natural
endowments are requisite as the receptacles of the spiritual, but without the spiritual they are nothing.
And not only is spirituality necessary, but also a cultivated spiritual perception. The former is necessary to the
latter, but the latter is not necessarily the fruit of the former. A person may be very pious, and yet not be a good
judge of the piety of others; as a person may be very
moral, and have little facility in discovering the motives
of men.




DIVERSITIES OF GIFTS.             325
Some will say that but few can attain facility in discovering the spiritual state of others. It must be expected
that there will be every conceivable variety of attainment
here, as in every other department of knowledge. No two
persons possess, either naturally or spiritually, the same
capabilities. God endows some for one service, and others
for another. "There are diversities of gifts."  While God
endows some for giving impulse to this work, he endows
others for discriminating between the true and the false;
and so of effecting its greater purity. But he does this according to the constitutional laws of the mind. Though
spiritual attainments in this direction, as well as in others,
are made with greater facility by some, yet they are not
made by any without diligent use of means, and earnest
cultivation of the faculties God has given. Nor has he
withheld from any the means requisite for making some
attainment in this, as in every other necessary direction;
and when the means have been faithfully improved on the
part of all, every degree of facility and correctness will
exist, except perfection. Every one will be prepared for
the responsibilities God has laid upon him.  Some will
possess great facility and correctness of judgment, some
less, and some the least possible. And hence, after all has
been done that can be done, the churches of Christ will be
composed in part of unregenerate materials, yet to a far
less extent than at present; while multitudes of souls will
be saved from an eternal disappointment at the judgmentday, and the purposes of God, by human instrumentality,
be duly accomplished.
28




CHAPTER II.
SUMMARY.
ThERE are certain principles involved in the foregoing,
which we shall enunciate here- as important guides to
forming a judgment in regard to the regenerate state of
other persons.
1. It must be remembered that all depends upon the
temper of the heart, as to whether a man has been born
again. "With the heart man believeth unto righteousness."
Intellectual views are nothing, except as they indicate the
state of the heart. The views may be right, while the
heart is wrong. The heart may be right, while many of
the views are wrong. The views in regard to many doctrines, and the way of salvation, may be indistinct, while
the temper of the heart is true. A child may not have distinctly defined it in his mind that Christ is the grand agent
in his salvation, and yet be truly born again. He may be
thoroughly convinced that there is a way in which he can
be forgiven and justified, if he repents, without clearly
understanding that Christ is the way. His heart may be
broken on account of sin, and he receive forgiveness through
Christ, without recognizing the medium. Or there may be
an understanding that salvation must be through Christ,
and yet no change of the heart.
This is a point of the utmost importance. It is too
often supposed that clear intellectual views involve a
change of heart, and that a change of heart involves clearness of intellectual views. Just here is most liable to exist




THE CHRISTIAN TEMPER.              327
either a false charity or a want of charity. The ultimate
aim must be to ascertain the exact frame of the feelings.
If these are right, the views will ere long harmonize.
In no particular is greater error committed than in this.
Head-conversion is taken for heart-conversion.  Many
Christians and Christian ministers are thorough in doctrinal teaching, but fail in determining the compliance of
others with their instructions. They do not discriminate
between intellectual views and the temper of the feelings.
More false conversions, probably, are received by the
churches through this error than any other.
The prevailing temper of heart to be sought for as evidence of regeneration, are mingled feelings of self-distrust,
unworthiness, timidity, humility, fear of self-deception; fear
lest the work of grace is not thorough, lest Christ is not
loved as he should be; feeling that one's faith is weak;
that prayer is not enjoyed as it should be; that the life is
not what it ought to be; — all mingled with a desire for
greater attainments in these respects.  These are to be
sought, not as being the best and most healthy states of
nlind, but as feelings indicating a regenerate state least
liable to be mistaken. These mingled feelings produce a
general frame which is quite easy to be recognized, and
which exists, to a greater or less extent, in every regenerate person, but is more especially prominent in young
Christians. Great happiness, confidence, strong hope, and
professed love for Christ, though equally desirable states,
are more liable to have their counterfeits than the frame
of which we speak.
2. Reliance cannot be placed upon the individual's honest
view and account of his own feelings. It must not be supp osed that a person necessarily feels as he thinks he does.
If it were so, self-deception would be impossible. A man's




328          SINNER'S WORD NOT TRUSTED.
views of himself must be taken, not as a criterion of his
true condition, but only as symptoms. If he is still unenlightened by the Holy Spirit, he does not understand his
true condition.  It is no more appropriate to take the
sinner's word that he has repented of sin and is forgiven,
that he loves Christ and is really happy, or that he is not
so, than it is for a physician to take his patient's word that
he is better or worse. The principle that guides the physician is, that the patient is diseased, and while so he is
not a competent judge of himself. He obtains the patient's
opinion only to aid in forming his own. Oftentimes he
takes the patient's opinion that he is better, as a symptom
that he is worse, and his opinion that he is worse, as a
symptom that he is better. He treats his opinions and
feelings about himself as he does the state of the pulse,
of the skin, or the expression of the eye.
In this manner must the Christian form his judgment in
regard to the regenerate state of others. Men are naturally,
in a spiritual sense, patients, suffering under the effects
of sin, which disqualify them to be judges of their own
condition. When the patient is restored to perfect health,
he knows it. Like the woman healed of the bloody issue,
he feels the glow of health in all his frame. He does not
need a physician to tell him he is well. But while he is
sick his opinion is of little worth.  So it is in spiritual
things. When the sin-sick soul is brought into a state of
spiritual health, he feels in himself that he is well. He
does not need to be told it. But while he is sick his
opinion is of little value. His moral perception, his reason
and judgment, are so impaired that they cannot be trusted.
He who is appointed to guide the sin-sick soul to Christ,
must examine his symptoms in connection with his opinion
of himself, and form an independent judgment.




OTHER PRINCIPLES.               329
3. In forming a judgment in regard to the regenerate
state of others, it must be borne in mind that man naturally possesses capabilities of wonderful religious development, and that he is surrounded on every hand by influences whose direct tendency is to develop his religious
susceptibilities, and that, too, in the form of a gracious
work. The fact, therefore, that a man is awakened religiously, to a very great extent, and in the proper form,
must not be taken as evidence that he is born again.
The question must be whether he has been awakened
by the Holy Spirit, or by other causes, which have no
power to change the heart.
4. Again: it must be borne in mind, that if a counterfeit of a work of grace exist, it will be likely to have a
close resemblance to a work that is genuine. A counterfeit is an imitation of the genuine, calculated to deceive.
It must not be expected that every one who is born again
will have hope, and that every one who has hope is born
again. Our evidence of others is not necessarily coincident with their evidence of themselves. It is too common
to regard others as being Christians only as they regard
themselves so; whereas, young Christians often give the
best evidence to others, when they have none themselves.
5. Another point is, that all persons are either regenerate or unregenerate, whatever they profess; or, in other
words, if they profess to be Christians, all their exercises
may be explained upon the supposition that they have
experienced a true or a false conversion. Their characters
are unique. Every feature of one's exercises ought to be
so well understood that it can be classed with those of the
renewed or the unrenewed heart, before a final judgment
in regard to them is formed. Sometimes it is said that
farther instruction will make the person's case more clear.
28*




330                  PRINCIPLES.
But, if.11 depends upon the temper of the heart, instruction wilt not improve the condition, since it does not change
the heart. Sometimes it is hoped that the individual will
become clearer as he advances. But no advancement can
produce this effect, if one has not been born again.
6. Care must be taken that the judgment is not biased
by circumstances, — by the age, or intelligence, or upright
character, or naturally honest or dishonest appearance of
the person.  Both too much and too little allowance is
liable to be made for these things. No inference can be
drawn from mere circumstances, as to whether one is truly
converted. Nor is there in these any guarantee against
self-deception. The mature, sound-minded, moral, and religiously educated, are as much exposed to it as the young,
the ignorant, and the wicked.
7. No reliance can be placed upon the fluency, or want
of fluency, of an individual in the relation of his experience. If a person has been truly born again, it does not
necessarily follow that he will be able to express himself
fieely in regard to it; and because he speaks freely, it does
not necessarily follow.that he is born again. Fluency, or
want of fluency, will depend upon the time or place, age,
or disposition, or education of the person, but not upon
the question whether he is a new creature.
8. A natural judgment must not take the place of the
spiritual. Due deference must be paid to the spiritual
sense. The inward sympathy must pervade the exercise
of the judgment and reason. The tendency is strong to
judge of persons as being Christians in a natural way,
according as they appear so to the world, to the neglect of
the fact that the regenerate character is peculiar and inexplicable to natural men. Caution must be exercised, also,
against an abuse of the spiritual sense. The impulses of




SUGGESTIONS.                 331
Christians must not be relied upon without careful exercise of the judgment. Both the neglect and the abuse of
the spiritual sense are equally fatal errors. 4Beeause it is
abused by some, it should not be neglected by others; nor
because it is neglected by some, should it be abused by
others. Spiritual phenomena must be apprehended, and
then reflected upon in a natural manner, according to the
laws of the Spirit's operation.
9. In the crisis of a gracious work, a brief space must
be sought for, in which the person does not recognize the
change he is undergoing. Such a space must occur in the
exercises, whether it can be discovered or not. The turning-point in conversion must not be assigned to a period
in which the individual has a full sense of what he is
experiencing.
10. Finally: it is of the utmost importance, in judging
of an experience, to remember that God's Spirit is the
sovereign agent of conversion, but that his sovereignty is
unobservable, in consequence of its perfect harmony with
man's free moral agency. He acts in perfect accordance
with the laws of mind and the use of means.  Suitable
means are to be employed with the same diligence, as if the
Spirit were not connected with the work; and the same
dependence upon the Spirit is to be recognized, as if means
were not needed.
We shall next present some suggestions as to the practical application of these principles.
First, we remark, that a perfectly spontaneous expression
of the person's feelings must be sought. No outward circumstances must be allowed to influence. If the expression is drawn forth by interrogations, they must not be of




332                TEST-QUESTIONS ON
the nature of leading questions, but such, if possible, as the
person can answer only as his feelings dictate.
If the expression is spontaneous, it must be taken as indicating the true state of the heart, whether favorable or
otherwise.  If the expression is modified upon the discovery that it is unfavorable, it denotes a hypocritical state
of heart.
Again: such questions should be employed as will lead
to the expression of the individual's feelings, and not his
views. The views are to be ascertained only as indexes
of the feelings. But these must not be exclusively relied
upon, since they may or may not indicate them.
Again: to form a just judgment of a Christian experience, especially if it is of long standing, discrimination
must be exercised as to whether the person is relating
his experience as he conceived it to be at the time it
occurred, or whether he is relating his present views of
it. An individual's view of his exercises at the time they
occurred, constitutes a part of his experience, which is
important to be ascertained. His present views are only
remote signs of what his original exercises were. Nor
must they be taken as an actual representation of those.
This would be equivalent simply to taking one's word
whether he has been converted.  The false Christian's
view of his original exercises are too favorable, while
those of many true Christians are too unfavorable.
It must be remembered, finally, that the object of relating an experience is not to describe the experience
itself, but only to present the incidental exercises which
denote it. The experience itself is indescribable.
For the convenience of those who have occasion to
examine the experiences of others, the following sum



CONVICTION OF SIN.               333
mary of test-questions is submitted, as growing out of the
previous discussion.
Conviction of sin. — This is the first feature in the
natural order of Christian experience to be ascertained.
Genuine conviction is likely to find expression in a voluntary account of one's exercises. If it is entirely wanting,
the symptom  is unfavorable.  If the relation generally
is suppressed, and this feature only equally with the rest,
it is not unfavorable. If conversion took place in early
childhood, convictions are not likely to be represented
as very deep and strong. The statement that the person
felt he was a great sinner, is not conclusive evidence that
he was truly convicted. It must be ascertained why he
felt so, - whether he thought he was very wicked, or
only meant that he had very proper convictions.  Were
the convictions of a general nature, or confined to particular sins? If there was great distress, was it on account of some affliction or disappointment, or source of
alarm, or on account of the person's. view of his corrupt
and guilty nature? Was the distress of a growing character, feeble in the beginning, and increasing until it suddenly passed away?  Was there not only a view of sin,
but also deep grief on account of it? Or was there grief,
or a burden or distress, for which no cause could be ascertained, unless it were an indistinct sense of sin, as in
case of a child?
Removal of convictions. - Did this take place when the
person was seeking it and expecting it, or to his surprise?
Did he rejoice at once that his burden was removed; or
was he alarmed lest he had lost his convictions, and gone
back? Or was he in a state of indifference or quiet, and
then distress, lest that quiet was hardness of heart? Was
this state soon followed by enjoyment of prayer, views of




334           REPENTANCE, FORGIVENESS.
Christ, love and happiness? Did the person feel more
and more encouraged, while under conviction, that he
should soon be relieved? Did he feel determined to persevere, and seek more and more earnestly, believing he
should soon find? Or did he have an increasing feeling
of discouragement, believing he was growing worse and
worse, that his prospect of ever becoming a Christian
was diminishing, -his discouragement being greatest just
before relief? Does the person still have a sense of sin?
Does he feel more or less sinful than before he thought
le became a Christian, or before he had any convictions?
Has he ever had just such a sense of sin since, as when
under conviction? Though he may have had clearer and
deeper views of sin, yet has he ever had that peculiar distress which he then experienced?
Repentance.- Does the person feel that he has repented
of all his sins? Does he speak as though he had deliberately resolved to perform the work of repentance, and
had done it accordingly?  Or does he speak of the fact
of having repented, with not much distinctness and positiveness; as if, while he hoped he had had repentance, he
would not dare to say that he had repented of all his sins,
but had need of a much deeper exercise of repentance?
Sense of forgiveness. — How does the individual conceive of forgiveness? Does he say, in definite and positive terms, that he believes his sins have been all forgiven,
as though he had received an announcement or a revelation
of it through some passage of Scripture, or some sensible
sign?  Or does he speak of it as a matter of faith and
trust? Did the individual suddenly and confidently conceive that his sins were forgiven, fiom some phenomena in
his mental history? Or did his hope of forgiveness arise
in the form of a feeble consciousness, for which he could




LOVE, HAPPINESS.              335
assign no definite cause? Was he conscious that his sins
were forgiven, at the time of forgiveness? Or did his sense
of it arise in a gradual and imperceptible manner, so that
he could not tell when he first began to cherish it? Does
he feel that his sins have been all forgiven, or does he
speak of it in a modest, qualified, and reserved manner?
Did his sense of forgiveness and peace with God occur
when he was expecting it, and praying expressly for it;
and does he think he understands the causes which produced it?  Did he think he perceived beforehand what
acts of his, the giving up of what points, or what resolutions made, would produce it?  Or was he brought to
Christ at last, in a way that he knew not, after all his
own conceptions of the manner in which he was to come
utterly failed, and he found himself helpless, lost, and
perishing?
-Love for Christ. —Does the person freely and confidently declare that he loves Christ very much, as if he
thought his love somewhat adequate to the demands of
the case? Or does he express himself modestly and doubtfully, fearing that he does not love him as he ought, and
sometimes, that he does not love him at all? How does
he view the goodness of God? Does he speak of it as if
he thought God had been specially good to him on account of his desert? Is his gratitude mingled with selfcomplacence, on account of being thus distinguished above
others? Or are his sense of God's goodness and his gratitude mingled with humility and a sense of great unworthiness and ill-desert? Does he feel that it is a pleasant
thing to be thus distinguished on account of God's favors,
and receive them freely and with gratification; or does he
regard it as solemn, and receive them with fear and trembling, lest he shall not fulfil the obligations thus imposed?




336            ENJOYMENT OF PRAYER.
H.appiness. - Does the individual express himself as being perfectly and uniformly happy?  Does he declare that
he takes great pleasure in the duties of religion at all times;
or does he express himself hesitatingly, feeling that he does
not have all the pleasure in religious things he ought to
have, - that he does not probably have as much as other
Christians? Is he at some times very unhappy? Does he
occasionally have seasons of gloom and darkness, and of the
hidings of God's countenance, which cause him to mourn
and grieve? Did his happiness arise when he was expecting it, or when he was laboring or praying for it? Or did
it arise spontaneously, after his efforts to obtain it proved
in vain? Was he happy because he believed he had found
the Saviour; or was it a happiness for which he could not
assign the cause? Did he begin to be happy before he
thought he had become a Christian; or was it subsequent
to that belief, and the result of it?
If the individual has seasons of darkness and gloom, does
he speak as if it were easy to rid himself of them, that
they are removed at once by prayer? Or does he find it
difficult to recover his happiness and peace with God?
Does he say that he always knows how to obtain relief in
his hour of darkness and gloom; or when in these states,
does every effort seem to fail him, and cause him to fear lest
he shall never again realize the happiness he once enjoyed?
And when at last his happiness is restored, is it by the
means which he believed would restore it, and at the time
he was expecting it; or was it restored spontaneously and
imperceptibly, while he was absorbed in other exercises?
Enjoyment of prayer. —Does the individual profess to
enjoy prayer equally well at all times? Or does he at
some times enjoy it much better than at others? When
asked if he enjoys praying, does he answer with a naked,




FAITH, HOPE.                337
unqualified affirmation; or does he reply that he does enjoy
it at times very much; or, he does not always enjoy it, or
he does not enjoy it so much as he would like to? Does
he profess that it always does him good to pray, and that
God always hears his prayers; or does he confess that at
times he finds it a difficult task to pray-feels that it does
him no good, and that God does not hear him?
cFaith. — Does the person feel that he has very strong
faith, or that his faith is weak compared with what it should
be? Does he speak of it confidently and freely, or in a
modest, distrustful, and humble manner?  Did his faith
originate sensibly or imperceptibly? Did he obtain it by a
direct effort made to produce it, and was he sensible that
he was obtaining it; or was his attention absorbed in the
process of coming into a state of faith, so that he had but
little to say of it?
Hfope. - In what manner does the individual express his
hope that he is a Christian? Does he do it in unqualified,
positive, and confident terms; or in partially suppressed and
modest language? Does he speak of his conversion in a
business-like manner, or is it a matter of faith and trust?
Does he never doubt that he is a Christian; or does he at
times greatly fear lest, after all, he shall come short? In
what manner did his hope originate? Did he obtain it
by seeking for it, or when looking for it; or did it spring
up spontaneously? Did he believe he had become a Christian immediately when his convictions passed away, and he
found peace; or did he come to that belief subsequently,
and by degrees? Did he immediately announce his conversion to other Christians, or was it previously discovered?
Does he desire to make his hope appear to be a good one;
or does he evince a tendency to distrust its genuineness, and
a readiness to abandon it if it shall appear to be unsound?
29




338                OUTWARD LIFE.
Enough has been said in other connections to indicate to
what extent the outward life may determine whether one
is in a regenerate state. The judgment is ordinarily, of necessity, formed before any considerable portion of the life
is witnessed. And facts teach that observation of a portion
of it does not warrant any certain conclusion respecting the
remainder.




CHAPTER III.
TREATMENT OF INQUIRERS AND YOUNG CONVERTS.
IN the previous parts of this volume we have discussed
the treatment appropriate to the classes of persons therein
considered. A corresponding procedure in this part will
embrace a discussion of the general principles pertaining to
the treatment of inquirers and young converts.
The first duty, in the treatment of a religious inquirer, is
fo ascertain his exact condition, before any specific appliances are made. The religious teacher should put himself
in the attitude of the physician when called to visit a patient. His first endeavor will be to ascertain whether the
person is really under spiritual influence; and, if so, what is
the precise aspect of his present feelings. It will then be
important to ascertain whether he has previously been the
subject of religious exercises.,Some knowledge of the
past history of a religious inquirer is frequently essential
to a proper understanding of his present state. In case of
persons who have come to years of maturity, it will often
disclose examples of unrecognized or of unrecognizable
regeneration, the treatment of which has before been described. Nor must it be supposed that an inquirer, any
more than a patient, necessarily understands his past history, or his present state. These must be determined by
the symptoms he exhibits, in addition t~o his representation
of himself.
The immediate end uniformly to be sought; in the treat



340          CONVICTION MAINLY SOUGHT.
ment of an inquirer is, a realization by him of his lost condition as a sinner. This is the condition in which the soul
passes from death unto life, and toward it all treatment
must tend. All the other features of a gracious work, such
as submission, repentance, faith, love, and acceptance of
Christ, under the influences of the Holy Spirit, arise spontaneously when the sinner is brought sufficiently low before
God. The production of these graces is not promoted by
a direct endeavor to exercise them, or by urging others to
do so, but by seeking to induce the state out of which
they spring.
To urge the sinner to submit to God, before he becomes
sensible that he is a rebel against him, must, in the nature
of the case, be ineffectual. He never can submit till he
apprehends his rebellion, and he never will, till he realizes,
to some extent, the danger to which it exposes him. To
exercise repentance is impossible, till the sinner has a sense
of sin. No man can love God till he becomes convinced
of the justice of God in his condemnation. Nor can he
exercise faith in Christ, or accept of him as his Saviour,
until he realizes his lost and hopeless condition without
him.
The question will arise whether the sinner, when brought
to a sense of his condition, will not need to be urged to
submit to God, to repent of sin, to exercise faith, and accept of Christ. To this we answer, that when he is brought
to the requisite degree of self-abasement on account of sin,
every instinct of his nature under the control of the Holy
Spirit will impel him  to these things.  Let it not be
said that this gives to the work too much of a human aspect. Conviction of sin, and all the features of a work of
grace which arise as a consequence of this, are the product
of the Spirit, but yet occur in a manner as strictly natural




MEANS FOR SECURING IT.              341
as if the Spirit were not connected with the work. The
parent, in addition to punishing a rebellious child, does not
plead with, and urge him to submit to his authority, to
love him, and accept forgiveness. When he is made to
realize the consequences of disobedience sufficiently to
cause his stubborn heart to break, he will only need to
know what the terms of reconciliation are, in order to
comply with them. Urgency will be as needless now as it
was useless before. So it is with the sinner. Means must
be employed to bring him to a sense of his guilt; and when
this is sufficiently accomplished, it will be indicated by his
actual submission, repentance, and compliance with the
terms of pardon. Instances may occur in which an inquirer
will seem to be brought under such distress as not to warrant the use of means to increase still farther his sense of
sin; but, even then, it will be unsafe to urge him to put his
trust at once in Christ just as he is. The fact that he does
not do it spontaneously, indicates that some farther change
in his condition is required, - a change which none but the
Holy Spirit, it may be, is able to discover. The actual
yielding of the sinner, is the only sure indication that his
convictions have attained to sufficient maturity. In many
instances this will occur much earlier than would be anticipated by a watchful observer, while in others it will be
strangely deferred.
The main question, therefore, in the treatment of inquirers is, What means are to be employed to induce conviction
of sin? In answer to this, only some general suggestions
can be made, since specific treatment for any given case
cannot be determined beforehand. Arguments to show
the sinner his sinfulness, may be drawn from the requirements of the law, or the higher platform of the gospel.
He may be shown how he has abused the goodness of God,
29*




342      FEELING RATHER THAN INSTRUCTION.
or how he has neglected the love of Christ, either or both,
according to the effect which promises to be produced. He
must not be allowed, however, to regard any new views of
his obligations to God and Christ, and of the imperfect manner in which he has fulfilled them, as genuine conviction of
sin. Indeed, such means are seldom recognized as directly
producing conviction, whatever unobserved influence they
may have to that effect. The most important impression
to be produced upon the mind of the inquirer, is, a sense
of his absolute dependence upon the Holy Spirit, who
alone has power to convince the world of sin. No hesitation must be felt in teaching inquirers their entire helplessness, as the most efficient means of causing them to cry to
God for mercy. They should be taught, too, that, notwithstanding their dependence, they will have no excuse for remaining in an unregenerate condition, until, in addition to
making the most diligent use of all the means of grace
within their reach, they have exhausted every power they
possess, in pleading with God to renew their hearts.
It should be remembered that the end of all treatment
of inquirers is not instruction, but the production of a certain state of feeling, since regeneration is emphatically a
change of heart. Conviction of sin, or sense of guilt, is
not a matter of judgment or understanding, but of feeling.
Whatever instruction is imparted, mhust be used as a means
to this end. If it do not tend to produce the state of
feeling in which the soul passes from death unto life, it
must be withheld, since the diversion of mind which it
produces must retard the work. This remark is particularly applicable to adults, in whom a merely intellectual
exercise is quite likely to predominate and supplant a
change of heart.
Alarm, rather than encouragement, is best suited to pro



ALARM NOT ENCOURAGEMENT.             343
duce the condition desired. Expressions of encouragement to the inquirer that he will soon be successful, promote self-reliance, rather than sink himn farther and farther
in the'depths of his own conscious helplessness and ruin.
He should rather be made to feel that his case is critical
and dangerous, and that there is no hope for him except
through a special manifestation of God's mercy, in compassion for his most earnest importunity. Any treatment
which indicates a belief, or even a hope, that the inquirer
is advancing, or which will allow him to cherish such
hope, has the tendency to produce tle opposite of the condition desired - to raise him up, rather than cause him to
fall helpless and broken-hearted into the dust, and cry to
God for help. Hence the reason why rising for prayers,
or taking the anxious seats, or a public acknowledgment
of one's determination to seek to become a Christian, so
often results unfavorably. The inquirer interprets the act
as a step of advancement, and often as the turning-point
in his case, whereas it should serve only to expose to him
the pride of his heart, or cause him to tremble in view of
having committed himself to the solemn duty of seeking
his salvation.
Sometimes inquirers are requested to pray audibly, in
the presence of Christians or of each other, in the inquiryroom. Sometimes they even pray for each other, and are
encouraged to do so. The tendency of this is likely to be
unfavorable.  The fact of their praying in company, and
in turn with real Christians, and perhaps for each other
and the cause in general, is in danger of leaving upon their
minds the impression that they have some ability to perform a Christian duty, or that they have done something
meritorious. They will be likely, like the Pharisee, to
make capital of the act, and fbel strengthened and built




344       INQUIRERS PRAYING FOR OTHERS.
up by it, instead of being reduced to the condition of the
publican, when he could not so much as lift up his eyes
unto heaven, but smote upon his breast, saying, God be
merciful to me a sinner! A person under real anxiety for
his own soul, will not think to pray for others; or, if he
does so, it will dissipate his anxiety for himself. An inquirer is sometimes found in a condition in which it may be
serviceable to request, or even to urge him, in the presence
of a Christian, to attempt to pray audibly for himself, - the
object being a breaking of his pride, which may be needful as the final turning-point in his feelings. In such a
case, he will be reluctant to comply with the request. If
he is ready and willing, it is indicative that nothing will
be gained.
Sometimes Christians have an ambition to see the sinner
with whom they are laboring converted before they leave
him,- a desire which is seldom realized in a genuine manner, especially if it is made known to the inquirer. The
effect is to divert both parties from the vital work of the
Holy Spirit; and thus the desire defeats itself.  Sometimes the person is asked if he does not feel relieved,
which has the tendency to dissipate whatever feeling he
may possess. This is in direct violation of the position
that when the sinner passes from death unto life, he is
unconscious of the change he is undergoing.
A not unimportant duty, in the treatment of inquirers,
is that of watchfulness, to prevent tares from growing up
and choking the fruits of the Spirit. This is especially
important when the inquirer is approaching the crisis of
his exercises. Then Satan is most busy in attempting to
defeat a work of grace; and unfavorable influences, also,
are more harmful, than when the person is less deeply
awakened.  Hence any premature tendency to cherish




DELIBERATE INQUIRY UNHOPEFUL.          345
hope, or to be hopeful, must be promptly checked. If the
person conceives that he is slowly advancing, or is gradually obtaining light, or has gained a little faith and is expecting more, while he has not yet been slain on account
of sin, these erroneous views must be corrected. A heart
under the influences of divine grace, is to be watched like
a garden of flowers. The noxious weeds of error will be
constantly springing up from its native soil, while nothing that is good and true will be produced except as it is
implanted by the Holy Spirit.
The earliest and most simple state of religious inquiry
is that in which a person deliberately comes forward of his
own accord, and states, with apparent honesty, that he
has no special anxiety, but he thinks, as he always has
done, that he ought to be a Christian; and, having determined to give his attention to the subject, he wishes to be
directed.  Concerning such a case, we remark, that it is
not of a promising nature. A work of grace seldom originates in this state of mind. It bears none of the marks
of the peculiar manner in which God's Spirit begins his
work, and hence fails to inspire confidence in a happy
result. Such an inquiry, however, cannot be treated with
neglect; it must, in some way, be met. Whatever specific
means are used, the general aim should be to show the
person his real condition; that he is under no special concern, and that he has no real desire to be a Christian, as is
manifest by his coolness and deliberation; that his attempt,
moreover, to become reconciled to an offended God in such
all indifferent and thoughtless manner, is proof of his blindness and hardness of heart, and an indication of the improbability that God will regard his efforts with any favor.
Congratulation of the individual upon having begun to
seek his salvation, or the manifestation of pleasure or of




346               SELFISH MOTIVES.
satisfaction in view of it, would be likely to cause himn to
think he had made a good beginning, which would be
unfavorable. Offering to assist the person, or to instruct
him, or pray with him, in any such manner as to allow
him to draw a similar inference, would also be unpropitious. He must be made to see that he has no sense of
his lost condition, or of his need of a Saviour, and that the
work he contemplates is infinitely more difficult than he
supposes. This kind of treatment, however, must not be
carried too far, else he will abandon the undertaking.
Effort should be made to fasten and deepen, if possible,
the little interest he professes to have. This will be best
accomplished by inducing fear and trembling in view of
the greatness of the undertaking and the danger of his
condition, and not by producing a feeling of hopefulness.
But, as has been said, such a beginning is not a favorable
one, and it is difficult to suggest treatment for it which
shall give any promise of success.  Cases of this kind
commonly result in a premature and spurious conversion,
or, in a little period, vanish altogether.
Another condition in which inquirers are often found,
is that of desire to become Christians, awakened by some
strongly selfish motive, such as that arising from the conversion of a very dear fiiend. It has been shown that
such awakening does not commonly result in true conversion. Its tendency is to come to a crisis prematurely, and
deceive the observer as to its genuineness. Such a case
requires not to be stimulated, but to be made more thorough, and prevented from a premature development. It
is better that the process should be checked entirely, than
that it should come to a false issue. The selfishness of
the individual's motives, and of his anxiety, may be exposed to himn as a means of preventing his indulgence of a




AFFLICTION.                     347
false hope; care being taken, at the same time, not entirely
to check his efforts. Such a case, however, we are not
able, even in imagination, to trace to a happy result, under
any kind of treatment.
Another condition of inquiry is produced by deep and
sore affliction. This has also been shown not to be a favorable kind of awakening. Appropriate treatment will be
similar to that suggested in case of an awakening caused
by selfish motives.  It must, if possible, be prevented from
coming to a spurious development. It is less hazardous
for man to put his hand to a false religious exercise, and
check or attempt to mould it, than to attempt to guide a
real work of the Spirit. No damage is done by arresting
a false experience. In cases of this kind, special care must
be taken to ascertain the precise nature of the exercises,
to determnine the cause of the distress, and to show the
person that it arises from his affliction, and not from a sense
of sin. We cannot follow a case of this kind to spiritual
maturity, having never witnessed the transmutation of a
false work to a genuine one.
Examples of persons who seem to be suddenly "struck"
under deep conviction, require cautious treatment.' The
first and most important aim  should be, to determine
whether the apparent convictions are genuine, of which
their strength must not be taken as proof, as is too often
done. If the convictions appear to be merely the result
of excitement or alarm, the endeavor should be to instruct
the person as to their nature, and especially to arrest their
1 Genuine cases of this kind are rare. We do not mean instances in
which persons are suddenly alarmed by some providential occurrence,
from which they subsequently date their awakening; bhut examples in
which persons ate instantaneously shown the deep iniquity of their hearts,
and are at once greatly distressed in view of it.




348                A HOPEFUL CASE.
strong tendency to a false development. If the exercises
are genuine, and also very deep and violent, little aid from
man is needed. There is no occasion to attempt to allay
the person's feelings. If they are the product of the Holy
Spirit, they will be no more violent than the case requires.
Nor will it be necessary to attempt to bring them to a
speedy termination. The Spirit's work will not be unduly
protracted. Effort to relieve the person of his distress is
dangerous.
The commencement of a genuine and promising case of
inquiry is frequently referable to some trifling incident; or,
more commonly, to nothing sufficiently definite to be recalled, but to the combined influences by which the person
is surrounded. Accordingly, such a case will not ordinarily
be discovered at its beginning. When first recognized as
an inquirer, the individual will be found to have cherished,
for a time, some special feeling. He will not have made
up his mind at once to seek to become a Christian, and at
the same time have announced his determination to others.
This is according to the human, unspiritual idea of the
work; but it is not the divine method. The Holy Spirit
commences his work in the deep silence of the mind. The
person scarcely recognizes himself as having begun to seek
his salvation. He begins, at first, to be wrought upon, but
not to work.  Under the enlightening influence of the
Holy Spirit, a deep seriousness and alarm  are produced,
which cause hilm to fear lest he shall never be brought to
know the truth. His choked utterance will indicate that
a vital work is begun. In proportion as he expresses himself fieely, professing openly and fiankly to be very anxious to become a Christian, is it indicative of a superficial
work.  In a truly enlightening process, the inquirer, on
account of his increasing sense of guilt and shame, will not




ITS TREATMENT.                    349
freely make known his feelings until compelled to do so,
which wvill be only after a period of time has elapsed.'
Such a case must be treated with solemnity. The work
must be viewed as being preeminently that of the Holy
Spirit. iMan may watch its progress with a prayerful heart.
He may endeavor to shield it fiom unhallowed influences;
but he must be careful how he attempts to mould or guide
it. It is safer to seek to deepen than to hasten it. In
order that the individual may feel that his case is to be
adjusted with God alone, he should be left mainly to himself, under the influence of the ordinary means of grace.
Christians must not be so anxious to give their advice and
aid with their prayers, as to cause him to rely upon their
efforts.  Ile must be taught to seek for no prescribed form
of experience, either as defined by others or conceived by
himself, but to plead for the Holy Spirit to perform in him
his own peculiar work, in his mysterious way.
Christians sometimes attempt to assist the inquirer to
discover the hinderances which lie in his way; or they
urge his submission to certain requirements; or his yielding certain points, which they conceive to be the terms on
which he can receive salvation. This is an unsafe procedure.  It is the Holy Spirit's work to enlighten the sinner,
and bring him to the terms of salvation.  Our Saviour
could point out to the young ruler the ultimate test of his
unwillingness to comply with the requirements of the gospel; but for mall to attempt it, is presumptuous; and for
1 That a work of the HIoly Spirit should ordinarily commence thus, is
according to the constitution of the human mind. All thorough and
abiding mental changes, with rare exceptions, will be found to have had
such a beginning. Under this general aspect of the manner in which real
conversions most commonly commence, we have room for that unlimited
variety of manifestation which has been spoken of in another connection.
See page 238.
30




350          CONVERT NOT CONGRATULATED.
the sinner to yield such points as are indicated by others
or imagined by himself, to constitute the final test- in his
case, can result in nothing better than a counterfeit of a
gracious work. All genuine experience shows that the
sinner never knows beforehand what point yielded will
bring him true relief. It may not be imprudent for a
Christian, in an indirect manner, to endeavor to discover
what particular obstacle prevents the sinner from obtaining pardon, and treat him accordingly. It must, however,
be done without allowing the inquirer even to suspect his
aim. But such a procedure will, after all, be likely to fail
entirely, or be followed by a spurious result. When the
sinner is brought to the requisite sense of his guilt, helplessness, and ruin before God, the Holy Spirit, who can
control all minds, will order instrumentalities by which to
bring him to yield the final point at issue, without any
direct endeavor on the part of man.
Nor is there occasion to congratulate the individual,
when the chance seems to have occurred. This is not
only uncalled for, but unsuited to the tender, child-like
state of the new-born soul.  Better suppress manifestations of joy, or even of confidence that the event has
taken place; and, while watching with fear and trembling,
regard the occasion as one calling for humiliation before
the mighty hand of God. The spiritual infant is not prepared to appropriate the naked statement that he has
passed from death unto life. The new creature must be
allowed a little opportunity for his renewed nature to
develop and strengthen itself, under the nurturing influences of the Holy Spirit, instead of being forced to receive the strong nutriment which Christians are often in
over-zealous haste to administer. He must first learn to
breathe the atmosphere of his new condition, and then




NOT PUT FORWARD.                351
receive food of the simplest kind, that he may grow
thereby. Testimony from others, that one has just been
born again, is uncongenial and harmfill. If a person has
been born of the Spirit, he will find sufficient evidences
to feed upon, in the smiles of God, in nature, and in the
incidental manifestations of satisfaction on the part of
others, which will providentially occur.
No more delicate, solemn, and responsible duty is ever
committed to mortal hands, than that of guiding inquiring souls to Jesus Christ. He who would contribute to
such a work, must himself be under the Spirit's control.
His endeavors must be not so much the acting of his own
will, as the appointed medium of the Spirit's efficacious
working.
In regard to the treatment of the persons under consideration, subsequently to conversion, and prior to a public
profession of religion, it may be suggested that they are to
be regarded not as religious prodigies, but as tender babes
in Christ. It should be remembered that they are but partially sanctified, and are still susceptible of being injured
by the unhallowed influences of flattery, or of overmuch
congratulation. They are ill-prepared to be put forth at
once as heroes and champions for Christ. They stand in
need of Christian nurture and watchfulness, instead of
being thrust forward into the front ranks of Christian service, as if, in their infantile existence, they had attained to
larger growth than Christians of maturer years.  They
should be encouraged to the performance of Christian duty
gradually, and in harmony with the position that a little
space is needed for the attainment of experience and spiritual strength.
Effort should not be made directly to remove the doubts
to which young converts are commonly subject. These




352             PROFESSING RELIGION.
should rather be allowed to have their course,.as being
suffered of God, and probably required for the purposes
of discipline. Young Christians should not be told that
they ought not to doubt, but should be led to self-examination, prayer, and humiliation. Thus removed, doubts
result in Christian nurture and experience.
But one question remains to be considered.  Should
young converts be urged immediately to make a public
profession of religion, and unite with a Christian church,
or should they be required to wait a given period in order
to test the reality of their change?  According to the
sentiments submitted in the foregoing pages, the reality of
conversion is not a question of time. It is to be determined by the religious experience of the person, his temper of heart, and his apprehension of spiritual things.
There is no occasion, therefore, to require that the duty of'
uniting with a Christian church should be deferred farther
than to give opportunity for the person's views and feelings to become so developed as to enable him to go forward somewhat trustfully and intelligently.  Christians
who are entrusted with the responsibility of admitting
members to the churches, must become better acquainted
with the legitimate phenomena of an initial experience,
and seek for greater facility in detecting the peculiarities
of a regenerate state; and according to their judgment
thus formed, they must act.
THE END,.




GOULD & LINCOLN,
PUBLISHERS AND BOOKSELLERS,
59 WVASHINGTON STREET, BOSTON.
CHARLES D. GOULD.                                     JOSHUA LINCOLN.
te- G. & L. would call attention to their extensive list of publications, embracing valuable
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COLLEGES and MISCELLANEOUS, etc., in large variety, the productions of some of the ablest
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Williams, Dr. Ripley, Dr. Kitto, Dr. krummacher, Dr. Tweedie, Dr. Choules, Dr. Sprague
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X orces of Modern Society, and the Results  from the recent London seven vol. ed. By
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tions. By D. A. WELLS. 12mo. Cloth,  Cloth, $1.25.
125.,Essays; in Biography and Criticism. By
Emphatically a book forthe people, contain-  PETER BAYNE, author of the "Christian
Ing an immense a..ount of important infor-  Life." 12mo. Cloth, $1.25.
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Annual of Scientifice Discovery in Sci-  WAYLAND'S Jforal Science and Political
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VOLUMrS OF TITE SAME WORK for 1850, 1851   GUYOT's Earth and Man, and MuralMaps.
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Chambers' Cyclopedia  OF ENGLISH  PThRAsEs. So classified as to facilitate the
LITERATURE. The choicest productions of   expression of ideas, and to assist in literary
English Althor, friom  the earliest to the   composition.  By PETER MARK ROGET.
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(9)




VAI. CALU AB t             LE  W                      IO LEt L  S.
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Analytical Concordance of the Holy Yahveh  Christ; or the Memorial Name.
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WORKS FOR BIBLE STUDENTS.
KITTO'S POPULAR CYCLOPAEDIA OF BIBLICAL LITERATURE.  Condensed from the larger work. By the Author, JOHN KITTO, D. D. Assisted by JAMES TAYLOR, D. D., of Glasgow. With over five hundred Illustrations. One
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A DICTIONARY OF THE BIBLE. Serving, also, as a COMMENTARY, embodying the products of
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suited to the advanced knowledge of the present day in all the studies connected with theological
science. It is not only intended for ministers and theological students, but it is also particularly
adapted to parents, Sabbath-school teachers, and the great body of the religious public.
THE HISTORY  OF PALESTINE, from the Patriarchal Age to the Present
Time; with Chapters on the Geography and Natural History of the Country, the Customs and Institutions of the Hebrews. By JOHN KITTO, D. B. With upwards of two
hundred Illustrations. 12mo, cloth, $1.25.
_-' A work admirably adapted to the Family, the Sabbath, and the week-day School Library.
ANALYTICAL CONCORDANCE TO THE HOLY SCRIP.
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The value of this work to ministers and Sabbath-school teachers can hardly be over-estimated;
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former large and expensive edition." -Puritan Recorder.
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(22)




GOULB ANI LXNGOLN,
59 WASHINGTON STREET, BOSTON,
WVould call particular attention to the following valuable works described
in their Catalogue of Publications, viz.:
Hugh Miller's Works.
Bayxe's Works.  Walker's Works.  Miall's Works.  Bungener's Work.
Annnal of Scientific Discovery. Knight's Knowledge is Power.
Krummacher's Suffering Saviour,
Banvard's American Histories. The Aimwell Stories.
~iewcomb's Works. Tweedie's Works. Chambers's Works. Harris'Works.
Kitto's Cyclopedia of Biblical Literature.
Mrs. Knight's Life of Montgomery.  Kitto's History of Palestine.
Whewell's Work. Wayland's Works. Agassiz's Works.
Williams' Works. Guyot's Works.
Thompson's Better Land. Kimball's Heaven. Valuable Works on Missions.
Haven's Mental Philosophy. Buchanan's Modern Atheism.
Cruden's Condensed Concordance. Eadie's Analytical Concordance.
The  salmist:   olletion   of Hymns.
Valuable School tBooks. Works for Sabbath Schools.
Memoir of Amos Lawrence.
Earoetical Works of Milton Cowper, Scott.  legant Miniature Volumes.
Arvine's Cyclopedia of Anecdotes.
IRipley's Notes on Gospels, Acts, and 1tomans.
Sprague's European Celebrities.  Marsh's Camel and the Hallig.
Roget's Thesaurus of English Words.
Hackett's Notes on Acts. M'Whorter's Yahveh Christ.
iebold and Stannius's Comparative Anatomy.  aroou's Geological Mapt,  di. S.
Religious and Miscellaneous   s Works.
Works inl the various Departments of Literature, Science  and Art.
Works in the various Departments of Literature, Science and Art.