The crucible
^0 .*'% **s&kS **'£&:.%* *.•'&&>* J •X Ss4&>" /<> V '! XjQ^-y* \'?P> *° X;?l? <$ J 'W /\ ^*»-yV€ . 34, (Pay ft v TIE CRUCIBLE; O R, TESTS OF A REGENERATE STATE. DESIGNED TO BRIM TO LIGHT SUPPRESSED HOPES, EXPOSE FALSE ONES, AND CONFIRM THE TRUE. BY EEV. J. A. GOODHUE, A.M. %n Jixtoimribit 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. 552 Entered according to Act of Congress, in the year 1859, by GOULD AND LINCOLN, In the Clerk's Office of the District Court for the District of Massachusetts. ELKCTROTYPED BY W. F. DRAPKR, ANDOVER, M A 9 • , 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 ex- press 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 dis- cussion. Three classes of religious experience are here por- trayed 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) PREP AC E. 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 tender- hearted 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 recog- nized 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, success- fully 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 legiti- mate to expect that against this portion of the discus- sion 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 sub- mitted become established. He does not flatter him- self 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 genu- ine 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) CONTENTS PART I. UNRECOGNIZED REGENERATION; OR, FAITH WITHOUT HOPE. CHAPTER I. ASPECTS OF UNRECOGNIZED REGENERATION. Unconscious Regeneration. Unobserved. Unremembered. Unidentified. Un- acknowledged, 19 CHAPTER II. CAUSES OF UNRECOGNIZED REGENERATION. SECTION I. WHY UNRECOGNIZED BY THE SUBJECT. In Case or Unconscious Regeneration — Subtle nature of tbe exercises. Unobserved — Rapidity of the exercises. Naturalness. Intensity. Youth- fulness of the subject. Unremembered — Importance of exercises not un- derstood. 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 sell-perpetuating. Fruitless awakenings. Opposition to religion. High stand- ard, 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. i dwarfed condition. False sentiments. Inappropriate treatment of the uncon- verted. Results op 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 treat- ment. 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 ; unob- served; 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 OE UNRECOGNIZABLE REGENERATION. Profession no tendency to produce conversion. Church discipline none. Per- forming religious duties none. Obstacles. False understanding of Christian graces. False exercises. Difficulty of abandoning them. Pri3e. Disappoint- ment. Unsafety. Wrong to abandon hope. Attitude of hope. Second effort false. False professor hopeless. With God all things possible, . . 144 CHAPTER 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 pre- vented. False experience arrested. Hopefulness discouraged. The work of the Spirit. Satan's device. A ray of hope, 157 PAKT 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 IT — BY 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 RE- LIGIOUS 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 Vni CONTENTS. 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 con- version 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 the- atres and ball-rooms — Conversion of a dear friend — Desire to enter the mar- riage relation — Bible view — Absence of conviction in the recent " great awakening" — Financial depression — Popular influences, .... 243 Peculiarities of Genuine Conviction. — Progressive. Change from know- ing 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 com- plete, 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. Commence- ment 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 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 respon- sibility. 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. Objec- tions. The feeling deceives. Sometimes lost. Should be cultivated. Mere feeling. Peculiarities of the responsive witness. Secondary source of evi- dence; a judgment; how formed. Faculty improved. How. Perception of character. Acquaintance with mankind. Qualifications. Variety of attain- ment, 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. Sover- eignty 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 convic- tion. A promising case. Young converts not to be regarded as religious prodigies. Making a profession of religion, 339 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 ob- served that the discussion accords, in its scope and spirit, with Pres. Edwards's treatise on " The Affec- tions," to which we may refer as a standard. The differences between them will be found in their im- mediate 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 con- versions, to confirm true Christian hope, and to pre- sent 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 prac- tical test, the two authors employ different methods : Mr. Edwards, to some extent, enters into the theo- logical 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 dis- tinguished by making consciousness the primary evi- dence 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 over- looked 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 in- fantile 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, un- developed 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 symp- toms of an ordinary regenerate state, for the con- firmation 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 ad- vance 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 un- frequent of persons directing inquirers, from their own experience, in a way which is painfully super- ficial and defective, however sincere. A person con- verted 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 }Tou were a Chris- tian." 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 from 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 considera- tion. A part of the feebleness of the church con- sists in its having so much natural religion added to its fellowship — so much natural religion that has never been transmuted into spiritual religion. Per- haps 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 lie concedes to unregener- ate 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 re- ligion ; 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 in- crease, because there will be a growing tendency to bring into the church multitudes who have gone no farther than to have their natural religious sen- sibilities quickened. Indeed, the first impression pro- duced, on hearing the third part of this work read, was that this is a timely discussion in reference to two classes — " the elders in Israel," and this com- munity 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 or- naments and glowing periods, but by clearly pre- senting 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 exten- sively known than himself, the author asks for no pat- ronage 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 ex- amination. 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; FAITH WITHOUT HOPE 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.1 They have been led gradually to believe they are Chris- tians, 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 Bap- tist church for forty years, writes : " I remember at nine years of age being much troubled about my sins, but noth- ing 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 de- grees 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 popu- lar sense. It is regeneration, strictly, we are about to discuss. 20 UNRECOGNIZED REGENERATION. revivals of religion, and was very anxious, at times, to ex- perience 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 Chris- tian experience." This is not a solitary case. Such exam- ples 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 under- standing 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 per- suaded. This is their outward history. Their inward history is unwritten. "Were it known, it would be found to be pecu- liar, 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 un worthiness. They sometimes pray, especially in afflic- tion ; 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 char- acter 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 re- markable in an unconverted person under no special re- ligious 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 gen- uine 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 per- sons in respect to whom he is constantly anxious and per- plexed, 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 them- selves 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 con- verted, implies that at the time of conversion they were unconscious of any religious exercises. But this supposi- tion 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 with- out 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. He says: "I found myself often in the fields, and other retired places, trying to pray. I remember 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 ex- ercises, 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 evi- dence 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 sup- position 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 at- mosphere, 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 from 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 of 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 for- gotten ; but, upon being interrogated, she was able to recall the outlines of a Christian experience. One who is conversant with the phenomena attendant upon regenera- tion, 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 unidentified 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 consti- tute 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 ob- taining evidence that they were Christians as the process of regeneration, which are by no means identical or simul- taneous, but are often widely separated. During the inter- val, 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 regeneration. This is that of unidentified regeneration, advanced a step nearer to recognition. The individual has had inward impres- sions 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 un- willingness to accredit what evidence exists that they are regenerate 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 use- less 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 ap- prehensions. In this, evidence is resisted ; in those, it is simply wanting. In both, the fact of regeneration is de- nied, 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 more vehement becomes the denial. All reasoning to- 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 con- demn 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 her- self 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 her- self was so intense, that, though in perfect health, she be- lieved she was about to die, and in a few days be finally and forever lost. Her lost condition was so deeply real- ized, 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, What reason is there to suppose that the class of persons under consid- eration are regenerate persons ? The answer to this ques- tion must be deferred until we shall have considered, in its several aspects, the causes and results of unrecognized regeneration. We shall treat first, and mainly, of regen- eration as being unrecognized by the subject of it ; and secondly, of its being unrecognized by others. 1. Unconscious Regeneration. — If a state of uncon- scious 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 observ- ing them, and that our mental sensitiveness is not suffi- ciently delicate to warn us of their existence.1 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 man- ner, 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 Lectui-es, 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 per- sons of this description seem to think that their regenera- tion 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 grad- ual 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 from 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 mind ; then occa- sional seasons of darkness and gloom, and subsequent ten- derness 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 lie was uncon- scious 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. Mental 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. He is so free that he is conscious of no divine interposition. Hence his attention is not turned to the process, as any thing 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 regenera- tion, 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 unac- customed to take note of its own phenomena. On this account, the liability that the change will remain unob- served is greatly increased. In childhood, too, the exer- cises 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 re- called. 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 xq^on 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 surprise ing if its infinite moment should sometimes fail to be ap- prehended. 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. Had the at- tention 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. Unidentified 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 chil- dren 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 wit- ness 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 sustenta- tion 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, simul- taneously 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 snints 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 conse- quence 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. 