This lecture was typed in by Vic Johanson.

     XII. EVIDENCES OF REGENERATION.

     In the discussion of this subject I will--

     1. MAKE SEVERAL INTRODUCTORY REMARKS.

     2. SHOW WHEREIN THE EXPERIENCE AND OUTWARD LIFE OF SAINTS AND SINNERS MAY AGREE.

     3. WHEREIN THEY MUST DIFFER.

     1. Introductory remarks.

     (1.) In ascertaining what are, and what are not, evidences of regeneration, we must constantly keep in mind what is not, and what is regeneration; what is not, and what is implied in it.

     (2.) We must constantly recognize the fact, that saints and sinners have precisely similar constitutions and constitutional susceptibilities, and therefore that many things are common to both.

     (3.) What is common to both cannot, of course, be an evidence of regeneration.

     (4.) That no state of the sensibility has any moral character in itself. That regeneration does not consist in, or imply, any physical change whatever, either of the intellect, sensibility, or the faculty of will.

     (5.) That the sensibility of the sinner is susceptible of every kind and degree of feeling that is possible to saints.

     (6.) The same is true of the consciences of both saints and sinners, and of the intelligence generally.

     (7.) That moral character belongs to the ultimate intention.

     (8.) That regeneration consists in a change of the ultimate intention.

     (9.) That the moral character is as the ultimate intention is.

     (10.) The inquiry is, What are evidences of a change in the ultimate intention? What is evidence that benevolence is the ruling choice, preference, intention of the soul?

     This, it would seem, must be a plain question, and must admit of a very easy and satisfactory answer.

     It is a plain question, and demands, and may have, a plain answer. But so much error prevails as to the nature of regeneration, and, consequently, as to what are evidences of regeneration, that we need patience, discrimination, and perseverance, and withal candour to get at the truth upon this subject.

     2. Wherein the experience and outward life of saints and sinners may agree.

     It is plain that they may be alike; in whatever does not consist in, or necessarily proceed from, the attitude of their will, that is, in whatever is constitutional or involuntary. For example--

     (1). They may both desire their own happiness. This desire is constitutional, and, of course, common to both saints and sinners.

     (2.) They may both desire the happiness of others. This also is constitutional, and of course common to both saints and sinners. There is no moral character in these desires, any more than there is in the desire for food and drink. That men have a natural desire for the happiness of others, is evident from the fact that they manifest pleasure when others are happy, unless they have some selfish reason for envy, or unless the happiness of others is in some way inconsistent with their own. They also manifest uneasiness and pain when they see others in misery, unless they have some selfish reason for desiring their misery.

     (3.) Saints and sinners may alike dread their own misery, and the misery of others. This is strictly constitutional and has therefore no moral character. I have known that very wicked men, and men who had been infidels, when they were convinced of the truths of Christianity, manifested great concern about their families and about their neighbours; and, in one instance, I heard of an aged man of this description who, when convinced of the truth, went and warned his neighbours to flee from the wrath to come, avowing at the same time his conviction, that there was no mercy for him, though he felt deeply concerned for others. Such like cases have repeatedly been witnessed. The case of the rich man in hell seems to have been one of this description, or to have illustrated the same truth. Although he knew his own case to be hopeless, yet he desired that Lazarus should be sent to warn his five brethren, lest they also should come to that place of torment. In this case, and in the case of the aged man just named, it appears that they not only desired that others should avoid misery, but they actually tried to prevent it, and used the means that were in their reach to save them. Now it is plain that this desire took control of their will, and, of course, the state of the will was selfish. It sought to gratify desire. It was the pain and dread of seeing their misery, and of having them miserable, that led them to use means to prevent it. This was not benevolence, but selfishness. It no doubt increases the misery of sinners in hell to have their number multiplied, that is, they being moral agents, cannot but be unutterably pained to behold the wretchedness around them. This may, and doubtless will, make up a great part of the misery of devils and of wicked men, the beholding to all eternity the misery which they have occasioned. They will not only be filled with remorse, but undoubtedly their souls will be unutterably agonized with the misery they will behold around them.

     Let it be understood, then, that as both saints and sinners constitutionally desire, not only their own happiness, but also the happiness of others, they may alike rejoice in the happiness and safety of others, and in converts to Christianity, and may alike grieve at the danger and misery of those who are unconverted. I well recollect, when far from home, and while an impenitent sinner, I received a letter from my youngest brother, informing me that he was converted to God. He, if he was converted, was, as I supposed, the first and only member of the family who then had a hope of salvation. I was at the time, and both before and after, one of the most careless sinners, and yet on receiving this intelligence, I actually wept for joy and gratitude, that one of so prayerless a family was likely to be saved.

     Indeed, I have repeatedly known sinners to manifest much interest in the conversion of their friends, and express gratitude for their conversion, although they had no religion themselves. These desires have no moral character in themselves. In as far as they control the will, the will yielding to impulse instead of the law of the intelligence, this, is selfishness.

     (4.) Saints and sinners may agree in desiring their own sanctification and the sanctification of others. Both may desire their own sanctification as the condition of their salvation. They may also desire the sanctification of others, as the condition of their salvation.

     (5.) Saints and sinners may both desire to be useful, as a condition of their own salvation.

     (6.) They may also desire that others should be useful, as a condition of their salvation.

     (7.) They may both desire to glorify God, as a means or condition of their own salvation.

     (8.) They may also desire to have others glorify God, as a means of their salvation. These desires are natural and constitutional, when the salvation either of ourselves or others is felt to be important, and when these things are seen to be conditions of salvation.

     (9.) They may both desire, and strongly desire, a revival of religion and the prosperity of Zion, as a means of promoting their own salvation, or the salvation of their friends. Sinners have often been known to desire revivals of religion.

     (10.) They may agree in desiring the triumph of truth and righteousness, and the suppression of vice and error, for the sake of the bearings of these things on self and friends. These desires are constitutional and natural to both, under certain circumstances. When they do not influence the will, they have in themselves no moral character; but when they influence the will, their selfishness takes on a religious type. It then manifests zeal in promoting religion. But if desire, and not the intelligence, controls the will, it is selfishness notwithstanding.

     (11.) Moral agents constitutionally approve of what is right, and disapprove of what is wrong. Of course, both saints and sinners may both approve of and delight in goodness. I can recollect weeping at an instance of what, at the time, I supposed to be goodness, while, at the same time, I was not religious myself. I have no doubt that wicked men, not only often are conscious of strongly approving the goodness of God, but that they also often take delight in contemplating it. This is constitutional, both as it respects the intellectual approbation, and also as it respects the feeling of delight. It is a great mistake to suppose that sinners are never conscious of feelings of complacency and delight in the goodness of God. The Bible represents sinners as taking delight in drawing near to him. "Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God."--Isa. lviii. 2. "And lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not."--Ezek. xxxiii. 32. "For I delight in the law of God after the inward man."--Rom. vii. 22.

     (12.) Saints and sinners may alike not only intellectually approve, but have feelings of deep complacency in the characters of good men, sometimes good men of their own time and of their acquaintance, but more frequently good men either of a former age, or, if of their own age, of a distant country. The reason is this: good men of their own day and neighbourhood are very apt to render them uneasy in their sins; to annoy them by their faithful reproofs and rebukes. This offends them, and overcomes their natural respect for goodness. But who has not observed the fact that good and bad men unite in praising, admiring, and loving,--so far as feeling is concerned--good men of by-gone days, or good men at a distance, whose life and rebukes have annoyed the wicked in their own neighbourhood? The fact is, that moral agents, from the laws of their being, necessarily approve of goodness wherever they witness it. And when not annoyed by it, when left to contemplate it in the abstract, or at a distance, they cannot but feel a complacency in it. Multitudes of sinners are conscious of this, and suppose that this is a virtuous feeling. It is of no use to deny, that they sometimes have feelings of love and gratitude to God, and of respect for, and complacency in, good men. They often have these feelings, and to represent them as always having feelings of hatred and of opposition to God and to good men, is sure either to offend them, or to lead them to deny the truths of religion, if they are told that the Bible teaches this. Or, again, it may lead them to think themselves Christians, because they are conscious of such feelings as they are taught to believe are peculiar to Christians. Or again, they may think that, although they are not Christians, yet they are far from being totally depraved, inasmuch as they have so many good desires and feelings. It should never be forgotten, that saints and sinners may agree in their opinions and intellectual views and judgments. Many professors of religion, it is to be feared, have supposed religion to consist in desires and feelings, and have entirely mistaken their own character. Indeed, nothing is more common than to hear religion spoken of as consisting altogether in mere feelings, desires, and emotions. Professors relate their feelings, and suppose themselves to be giving an account of their religion. It is infinitely important, that both professors of religion and non-professors, should understand more than most of them do of their mental constitution, and of the true nature of religion. Multitudes of professors of religion have, it is to be feared, a hope founded altogether upon desires and feelings that are purely constitutional, and therefore common to both saints and sinners.

     (13.) Saints and sinners agree in this, that they both disapprove of, and are often disgusted with, and deeply abhor, sin. They cannot but disapprove of sin. Necessity is laid upon every moral agent, whatever his character may be, by the law of his being, to condemn and disapprove of sin. And often the sensibility of sinners, as well as of saints, is filled with deep disgust and loathing in view of sin. I know that representations the direct opposite of these are often made. Sinners are represented as universally having complacency in sin, as having a constitutional craving for sin, as they have for food and drink. But such representations are false and most injurious. They contradict the sinner's consciousness, and lead him either to deny his total depravity, or to deny the Bible, or to think himself regenerate. As was shown when upon the subject of moral depravity, sinners do not love sin for its own sake; but they crave other things, and this leads to prohibited indulgence, which indulgence is sin. But it is not the sinfulness of the indulgence that was desired. That might have produced disgust and loathing in the sensibility, if it had been considered even at the moment of indulgence. For example: suppose a licentious man, a drunkard, a gambler, or any other wicked man, engaged in his favourite indulgence, and suppose that the sinfulness of this indulgence should be strongly set before his mind by the Holy Spirit. He might be deeply ashamed and disgusted with himself, and so much so as to feel a great contempt for himself, and feel almost ready, were it possible, to spit in his own face. And yet, unless this feeling becomes more powerful than the desire and feeling which the will is seeking to indulge, the indulgence will be persevered in, notwithstanding this disgust. If the feeling of disgust should for the time overmatch the opposing desire, the indulgence will be, for the time being, abandoned for the sake of gratifying or appeasing the feeling of disgust. But this is not virtue. It is only a change in the form of selfishness. Feeling still governs, and not the law of the intelligence. The indulgence is only abandoned for the time being, to gratify a stronger impulse of the sensibility. The will, will of course return to the indulgence again, when the feelings of fear, disgust, or loathing subside. This, no doubt, accounts for the multitudes of spurious conversions sometimes witnessed. Sinners are convicted, fears awakened, and disgust and loathing excited. These feelings for the time become stronger than their desire for their former indulgences, and consequently they abandon them for a time, in obedience, not to the law of God or of their intelligence, but in obedience to their fear, disgust, and shame. But when conviction subsides, and the consequent feelings are no more, these spurious converts "return like a dog to his vomit, and like a sow that was washed to her wallowing in the mire." It should be distinctly understood, that all these feelings of which I have spoken, and indeed any class or degree of mere feelings, may exist in the sensibility; and further, that these or any other feelings may, in their turns, control the will; and produce of course a corresponding outward life, and yet the heart be and remain all the while in a selfish state, or in a state of total depravity. Indeed, it is perfectly common to see the impenitent sinner manifest much disgust and opposition to sin in himself and in others, yet this is not principle in him; it is only the effect of present feeling. The next day, or perhaps hour, he will repeat his sin, or do that which, when beheld in others, enkindled his indignation.

     (14.) Both saints and sinners approve of, and often delight in, justice. It is common to see in courts of justice, and on various other occasions, impenitent sinners manifest great complacency in the administration of justice, and the greatest indignation at, and abhorrence of, injustice. So strong is this feeling sometimes that it cannot be restrained, but will burst forth like a smothered volcano, and carry desolation before it. It is this natural love of justice, and abhorrence of injustice, common alike to saints and sinners, to which popular tumults and bloodshed are often to be ascribed. This is not virtue, but selfishness. It is the will giving itself up to the gratification of a constitutional impulse. But such feelings and such conduct are often supposed to be virtuous. It should always be borne in mind that the love of justice, and the sense of delight in it, and the feeling of opposition to injustice, is not only not peculiar to good men, but that such feelings are no evidence whatever of a regenerate heart. Thousands of instances might be adduced as proofs and illustrations of this position. But such manifestations are too common to need to be cited to remind any one of their existence.

     (15.) The same remarks may be made in regard to truth. Both saints and sinners have a constitutional respect for, approbation of, and delight in truth. Whoever knew a sinner to approve of the character of a liar? What sinner will not resent it, to be accused or even suspected of lying? All men spontaneously manifest their respect for, complacency in, and approbation of truth. This is constitutional; so that even the greatest liars do not, and cannot, love lying for its own sake. They lie to gratify, not a love for falsehood on its own account, but to obtain some object which they desire more strongly than they hate falsehood. Sinners, in spite of themselves, venerate, respect, and fear a man of truth. They just as necessarily despise a liar. If they are liars, they despise themselves for it, just as drunkards and debauchees despise themselves for indulging their filthy lusts, and yet continue in them.

     (16.) Both saints and sinners not only approve of, and delight in good men, when, as I have said, wicked men are not annoyed by them, but they agree in reprobating, disapproving, and abhorring wicked men and devils. Who ever heard of any other sentiment and feeling being expressed either by good or bad men, than of abhorrence and indignation toward the devil? Nobody ever approved or can approve, of his character; sinners can no more approve of it than holy angels can. If he could approve of and delight in his own character, hell would cease to be hell, and evil would become his good. But no moral agent can, by any possibility, know wickedness and approve it. No man, saint or sinner, can entertain any other sentiments and feelings toward the devil, or wicked men, but those of disapprobation, distrust, disrespect, and often of loathing and abhorrence. The intellectual sentiment will be uniform. Disapprobation, distrust, condemnation, will always necessarily possess the minds of all who know wicked men and devils. And often, as occasions arise, wherein their characters are clearly revealed, and under circumstances favourable to such a result, the deepest feelings of disgust, of loathing, of indignation, and abhorrence of their wickedness, will manifest themselves alike among saints and sinners.

     (17.) Saints and sinners may be equally honourable and fair in business transactions, so far as the outward act is concerned. They have different reasons for their conduct, but outwardly it may be the same. This leads to the remark--

     (18.) That selfishness in the sinner, and benevolence in the saint, may, and often do, produce, in many respects, the same results or manifestations. For example: benevolence in the saint, and selfishness in the sinner, may beget the same class of desires, to wit, as we have seen, desire for their own sanctification, and for that of others, to be useful, and to have others so; desires for the conversion of sinners; and many such like desires.

     (19.) This leads to the remark, that, when the desires of an impenitent person for these objects become strong enough to influence the will, he may take the same outward course, substantially, that the saint takes, in obedience to his intelligence. That is, the sinner is constrained by his feelings to do what the saint does from principle, or from obedience to the law of his intelligence. In this, however, although the outward manifestations be the same for the time being, yet the sinner is entirely selfish, and the saint benevolent. The saint is controlled by principle, and the sinner by impulse. In this case, time is needed to distinguish between them. The sinner not having the root of the matter in him, will return to his former course of life, in proportion as his convictions of the truth and importance of religion subside, and his former feelings return; while the saint will evince his heavenly birth, by manifesting his sympathy with God, and the strength of principle that has taken possession of his heart. That is, he will manifest that his intelligence, and not his feelings, controls his will.

     (20.) Saints and sinners may both love and hate the same things, but for different and opposite reasons. For example: they may both love the Bible; the saint benevolently, and the sinner selfishly; that is, the saint loves the Bible for benevolent, and the sinner for selfish, reasons. They may love Christians for opposite reasons; the saint for their likeness to Christ, the sinner because he considers them the favourites of Heaven, as his particular friends, or because he, in some way, hopes to be benefited by them, or from a mere constitutional complacency in goodness. Now observe; the Christian may have the same constitutional feelings as the sinner; and besides these, he may have reasons for his love and conduct peculiar to the saint. The saint and sinner may, for different and opposite reasons, be interested in, and deeply affected with, the character of God, with the truth, the sanctuary, and in all the duties of religion, and all the means of grace. They may alike, but for different reasons, hate infidelity, error, sin, sinners, selfishness. A selfish sinner may deeply abhor selfishness in others, and even in himself, and still persevere in it.

     (21.) Again: selfishness in the sinner, and benevolence in the saint, may lead them to form similar resolutions and purposes; for example--to serve God; to avoid all sin; to do all duty; to do right; to be useful; to persevere in well-doing; to live for eternity; to set a good example; to pay the strictest regard to the sabbath and to all the institutions of religion; to do all that in them lies to support religious institutions.

     (22.) Saints and sinners may agree in their views of doctrines and of measures, may be equally zealous in the cause of God and religion; may be equally well-informed; may experience delight in prayer, and in religious meetings, and in religious exercises generally.

     (23.) Both may be greatly changed in feeling and in life.

     (24.) They may both give all their goods to feed the poor, or to support the gospel, and send it to the heathen.

     (25.) They may both go as missionaries to the heathen, but for entirely different reasons.

     (26.) They may have equal convictions of sin, and their sensibilities may be similarly affected by these convictions.

     (27.) They may both have great sorrow for sin, and great loathing of self on account of it.

     (28.) They may both have feelings of gratitude to God.

     (29.) They may both appear to manifest all the graces of true saints.

     (30.) They may both be very confident of their good estate.

     (31.) They may both have new hopes and new fears, new joys and new sorrows, new friends and new enemies, new habits of life.

     (32.) They may both be comforted by the promises, and awed by the threatenings.

     (33.) They may both appear to have answers to prayer.

     (34.) They may both appear and really suppose themselves to renounce the world. They may really both renounce this world, the saint for the glory of God, the sinner that he may win heaven.

     (35.) They may both practise many forms of self-denial. The Christian really denies himself, and the sinner may appear to do so, by denying certain forms of self-seeking, for the securing of a selfish interest in another direction.

     (36.) They may both have the faith of miracles: "And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing."--1 Cor. xiii. 2.

     (37.) They may both suffer martyrdom for entirely opposite reasons. "And though I give my body to be burned, and have not charity, it profiteth me nothing."--1 Cor. xiii. 3.

     (38.) They may be confident of their good estate, and may both die in triumph, and carry their hope to the bar of God. "Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are: depart from me, all ye workers of iniquity."--Luke xiii. 26, 27.

     1. For want of these and such like discriminations, many have stumbled. Hypocrites have held on to a false hope, and lived upon mere constitutional desires and spasmodic turns of giving up the will, during seasons of special excitement, to the control of these desires and feelings. These spasms they call their waking up. But no sooner does their excitement subside, than selfishness again assumes its wonted forms. It is truly wonderful and appalling to see to what an extent this is true. Because, in seasons of special excitement they feel deeply, and are conscious of feeling, as they say, and acting, and of being entirely sincere in following their impulses, they have the fullest confidence in their good estate. They say they cannot doubt their conversion. They felt so and so, and gave themselves up to their feelings, and gave much time and money to promote the cause of Christ. Now this is a deep delusion, and one of the most common in Christendom, or at least one of the most common that is to be found among what are called revival Christians. This class of deluded souls do not see that they are, in such cases, governed by their feelings, and that if their feelings were changed, their conduct would be so, of course; that as soon as the excitement subsides, they will go back to their former ways, as a thing of course. When the state of feeling that now controls them has given place to their former feelings, they will of course appear as they used to do. This is, in few words, the history of thousands of professors of religion.

     2. This has greatly stumbled the openly impenitent. Not knowing how to account for what they often witness of this kind among professors of religion, they are led to doubt whether there is any such thing as true religion.

     Again: many sinners have been deceived just in the way I have pointed out, and have afterwards discovered that they had been deluded, but could not understand how. They have come to the conclusion that everybody is deluded, and that all professors are as much deceived as they are. This leads them to reject and despise all religion.

     3. A want of discrimination between what is constitutional and what belongs to a regenerate state of mind, has stumbled many. Impenitent sinners, finding themselves to have what they call certain good desires and feelings, have either come to the conclusion that they were born again, or that the unregenerate have at least a spark of holiness in them, that only needs to be cherished and cultivated, to fit them for heaven.

     4. Some exercises of impenitent sinners, and of which they are conscious, have been denied for fear of denying total depravity. They have been represented as necessarily hating God and all good men; and this hatred has been represented as a feeling of malice and enmity towards God. Many impenitent sinners are conscious of having no such feelings; but, on the contrary, they are conscious of having at times feelings of respect, veneration, awe, gratitude, and affection towards God and good men. They are also conscious, that they are often influenced by these feelings; that, in obedience to them, they sometimes pray and sing praises to God; that they sometimes manifest a deep veneration and respect for good men, and show them favour, and do many things for them which they would not do, did they not feel so deep a respect, veneration, and affection for them. Of these, and many like things, many impenitent sinners are often conscious. They are also often conscious of feeling no opposition to revivals, but, on the contrary, that they rejoice in them, and feel desirous that they should prosper, and hope that they shall be themselves converted. They are conscious of feeling deep veneration and respect, and even affection for those ministers who are the agents, in the hand of God, of carrying them forward. To this class of sinners, it is a snare and a stumbling-block to tell them, and insist, that they only hate God, and Christians, and ministers, and revivals; and to represent their moral depravity to be such, that they crave sin as they crave food, and that they necessarily have none but feelings of mortal enmity against God. None of these things are true, and this class of sinners know that they are not true. Such representations either drive them into infidelity on the one hand, or to think themselves Christians on the other. But those theologians who hold the views of constitutional depravity of which we have spoken, cannot consistently with their theory, admit to these sinners the real truth, and then show them conclusively that in all their feelings which they call good, and in all their yielding to be influenced by them, there is no virtue; that their desires and feelings have in themselves no moral character, and that when they yield the will to their control, it is only selfishness.

     The thing needed is a philosophy and a theology that will admit and explain all the phenomena of experience, and not deny human consciousness. A theology that denies human consciousness is only a curse and a stumbling-block. But such is the doctrine of universal constitutional moral depravity.

     It is frequently true, that the feelings of sinners become exceedingly rebellious and exasperated, even to the most intense opposition of feeling toward God, and Christ, and ministers, and revivals, and toward every thing of good report. If this class of sinners are converted, they are very apt to suppose, and to represent all sinners as having just such feelings as they had. But this is a mistake, for many sinners never had those feelings. Nevertheless, they are no less selfish and guilty than the class who have the rebellious and blasphemous feelings which I have mentioned. This is what they need to know. They need to understand definitely what sin is, and what it is not; that sin is selfishness; that selfishness is the yielding of the will to the control of feeling, and that it matters not at all what the particular class of feelings is, if feelings control the will, and not intelligence. Admit their good feelings, as they call them, and take pains to show them, that these feelings are merely constitutional, and have in themselves no moral character. If they plead, as they often will, that they not only feel but that they act out their feelings, and give themselves up to be controlled by them, then show them that this is only selfishness, changing its form, and the will consenting for the time to seek the gratification of this class of feelings, because they are for the time being the most importunate and influential with the will; that as soon as another class of feelings come into play, they will go over to their indulgence, and leave God and religion uncared for.

     The ideas of depravity and of regeneration, to which I have often alluded, are fraught with great mischief in another respect. Great numbers, it is to be feared, both of private professors of religion and of ministers, have mistaken the class of feelings of which I have spoken, as common among certain impenitent sinners, for religion. They have heard the usual representations of the natural depravity of sinners, and also have heard certain desires and feelings represented as religion. They are conscious of these desires and feelings, and also, sometimes, when they are very strong, of being influenced in their conduct by them. They assume, therefore, that they are regenerate, and elected, and heirs of salvation. They are conscious that they often have feelings of great attachment to the world, and various classes of feeling very inconsistent with their religious feelings, as they call them; and that when these feelings are in exercise, they also yield to them, and give themselves up to their control. But this they are taught to think is common to all Christians; that all Christians have much indwelling sin, are much of their time entirely out of the way, and never altogether right, even for a moment, that they never feel so much as they are capable of feeling, and often feel the opposite of what they ought to feel. These views lull them asleep. The philosophy and theology that misrepresent moral depravity and regeneration thus, must, if consistent, also misrepresent true religion; and oh! the many thousands that have mistaken the mere constitutional desires and feelings, and the selfish yielding of the will to their control, for true religion, and have gone to the bar of God with a lie in their right hand.

     It is a mournful, and even a heart-rending fact, that very much that passes current for Christian experience is not, and cannot be, an experience peculiar at all to Christians. It is common to both saints and sinners. It is merely the natural and necessary result of the human constitution, under certain circumstances. Let no man deceive himself by thinking more highly of himself than he ought to think.

     5. Another great evil has arisen out of the false views I have been exposing, namely:--

     Many true Christians have been much stumbled and kept in bondage, and their comfort and their usefulness much abridged, by finding themselves, from time to time, very languid and unfeeling. Supposing religion to consist in feeling, if at any time the sensibility becomes exhausted, and their feelings subside, they are immediately thrown into unbelief and bondage. Satan reproaches them for their want of feeling, and they have nothing to say, only to admit the truth of his accusations. Having a false philosophy of religion, they judge of the state of their hearts by the state of their feelings. They confound their hearts with their feelings, and are in almost constant perplexity to keep their hearts right, by which they mean their feelings, in a state of great excitement.

     Again: they are not only sometimes languid, and have no pious feelings and desires, but at others they are conscious of classes of emotions which they call sin. These they resist, but still blame themselves for having them in their hearts, as they say. Thus they are brought into bondage again, although they are certain that these feelings are hated, and not at all indulged, by them.

     Oh, how much all classes of persons need to have clearly defined ideas of what really constitutes sin and holiness. A false philosophy of the mind, especially of the will, and of moral depravity, has covered the world with gross darkness on the subject of sin and holiness, of regeneration, and of the evidences of regeneration, until the true saints, on the one hand, are kept in a continual bondage to their false notions; and on the other, the church swarms with unconverted professors, and is cursed with many self-deceived ministers.