hasanalyzedthecasesofseventy-sevenconvertsorex-candidatesforconversion，knowntohim，andtheresultsstrikinglyconfirmtheviewthatsuddenconversionisconnectedwiththepossessionofanactivesubliminalself。Examininghissubjectswithreferencetotheirhypnoticsensibilityandtosuchautomatismsashypnagogichallucinations，oddimpulses，religiousdreamsaboutthetimeoftheirconversion，etc。，hefoundtheserelativelymuchmorefrequentinthegroupofconvertswhosetransformationhadbeen“striking。”“striking“transformationbeingdefinedasachangewhich，thoughnotnecessarilyinstantaneous，seemstothesubjectofittobedistinctlydifferentfromaprocessofgrowth，howeverrapid。”[128]
Candidatesforconversionatrevivalsare，asyouknow，oftendisappointed：theyexperiencenothingstriking。ProfessorCoehadanumberofpersonsofthisclassamonghisseventy-sevensubjects，andtheyalmostall，whentestedbyhypnotism，provedtobelongtoasubclasswhichhecalls“spontaneous。”thatis，fertileinself-suggestions，asdistinguishedfroma“passive“
subclass，towhichmostofthesubjectsofstrikingtransformationbelonged。Hisinferenceisthatself-suggestionofimpossibilityhadpreventedtheinfluenceuponthesepersonsofanenvironmentwhich，onthemore“passive“subjects，hadeasilybroughtforththeeffectstheylookedfor。Sharpdistinctionsaredifficultintheseregions，andProfessorCoe’snumbersaresmall。Buthismethodswerecareful，andtheresultstallywithwhatonemightexpect；andtheyseem，onthewhole，tojustifyhispracticalconclusion，whichisthatifyoushouldexposetoaconvertinginfluenceasubjectinwhomthreefactorsunite：first，pronouncedemotionalsensibility；second，tendencytoautomatisms；andthird，suggestibilityofthepassivetype；
youmightthensafelypredicttheresult：therewouldbeasuddenconversion，atransformationofthestrikingkind。
Inhisbook，TheSpiritualLife，NewYork，
Doesthistemperamentalorigindiminishthesignificanceofthesuddenconversionwhenithasoccurred？Notintheleast，asProfessorCoewellsays；for“theultimatetestofreligiousvaluesisnothingpsychological，nothingdefinableintermsofHOWITHAPPENS，butsomethingethical，definableonlyintermsofWHATISATTAINED。
Asweproceedfartherinourinquiryweshallseethatwhatisattainedisoftenanaltogethernewlevelofspiritualvitality，arelativelyheroiclevel，inwhichimpossiblethingshavebecomepossible，andnewenergiesandendurancesareshown。Thepersonalityischanged，themanisbornanew，whetherornothispsychologicalidiosyncrasiesarewhatgivetheparticularshapetohismetamorphosis。“Sanctification“isthetechnicalnameofthisresult；anderelongexamplesofitshallbebroughtbeforeyou。InthislectureIhavestillonlytoaddafewremarksontheassuranceandpeacewhichfillthehourofchangeitself。
Onewordmore，though，beforeproceedingtothatpoint，lestthefinalpurposeofmyexplanationofsuddennessbysubliminalactivitybemisunderstood。IdoindeedbelievethatiftheSubjecthavenoliabilitytosuchsubconsciousactivity，orifhisconsciousfieldshaveahardrindofamarginthatresistsincursionsfrombeyondit，hisconversionmusthegradualifitoccur，andmustresembleanysimplegrowthintonewhabits。Hispossessionofadevelopedsubliminalself，andofaleakyorperviousmargin，isthusaconditiosinequanonoftheSubject’sbecomingconvertedintheinstantaneousway。Butifyou，beingorthodoxChristians，askmeasapsychologistwhetherthereferenceofaphenomenontoasubliminalselfdoesnotexcludethenotionofthedirectpresenceoftheDeityaltogether，IhavetosayfranklythatasapsychologistIdonotseewhyitnecessarilyshould。ThelowermanifestationsoftheSubliminal，indeed，fallwithintheresourcesofthepersonalsubject：hisordinarysense-material，inattentivelytakeninandsubconsciouslyrememberedandcombined，willaccountforallhisusualautomatisms。Butjustasourprimarywide-awakeconsciousnessthrowsopenoursensestothetouchofthingsmaterialsoitislogicallyconceivablethatIFTHEREBEhigherspiritualagenciesthatcandirectlytouchus，thepsychologicalconditionoftheirdoingsoMIGHTBEourpossessionofasubconsciousregionwhichaloneshouldyieldaccesstothem。ThehubbubofthewakinglifemightcloseadoorwhichinthedreamySubliminalmightremainajaroropen。
Thusthatperceptionofexternalcontrolwhichissoessentialafeatureinconversionmight，insomecasesatanyrate，beinterpretedastheorthodoxinterpretit：forcestranscendingthefiniteindividualmightimpresshim，onconditionofhisbeingwhatwemaycallasubliminalhumanspecimen。ButinanycasetheVALUEoftheseforceswouldhavetobedeterminedbytheireffects，andthemerefactoftheirtranscendencywouldofitselfestablishnopresumptionthattheyweremoredivinethandiabolical。
IconfessthatthisisthewayinwhichIshouldratherseethetopicleftlyinginyourmindsuntilIcometoamuchlaterlecture，whenIhopeoncemoretogatherthesedroppedthreadstogetherintomoredefinitiveconclusions。ThenotionofasubconsciousselfcertainlyoughtnotatthispointofourinquirytobeheldtoEXCLUDEallnotionofahigherpenetration。
Iftherebehigherpowersabletoimpressus，theymaygetaccesstousonlythroughthesubliminaldoor。(Seebelow，p。506ff。)
Letusturnnowtothefeelingswhichimmediatelyfillthehouroftheconversionexperience。Thefirstonetobenotedisjustthissenseofhighercontrol。Itisnotalways，butitisveryoftenpresent。WesawexamplesofitinAlline，Bradley，Brainerd，andelsewhere。TheneedofsuchahighercontrollingagencyiswellexpressedintheshortreferencewhichtheeminentFrenchProtestantAdolpheMonodmakestothecrisisofhisownconversion。ItwasatNaplesinhisearlymanhood，inthesummerof1827。
“Mysadness。”hesays，“waswithoutlimit，andhavinggotentirepossessionofme，itfilledmylifefromthemostindifferentexternalactstothemostsecretthoughts，andcorruptedattheirsourcemyfeelings，myjudgment，andmyhappiness。ItwasthenthatIsawthattoexpecttoputastoptothisdisorderbymyreasonandmywill，whichwerethemselvesdiseased，wouldbetoactlikeablindmanwhoshouldpretendtocorrectoneofhiseyesbytheaidoftheotherequallyblindone。IhadthennoresourcesaveinsomeINFLUENCEFROMWITHOUT。IrememberedthepromiseoftheHolyGhost；andwhatthepositivedeclarationsoftheGospelhadneversucceededinbringinghometome，Ilearnedatlastfromnecessity，andbelieved，forthefirsttimeinmylife，inthispromise，intheonlysenseinwhichitansweredtheneedsofmysoul，inthat，namely，ofarealexternalsupernaturalaction，capableofgivingmethoughts，andtakingthemawayfromme，andexertedonmebyaGodastrulymasterofmyheartasheisoftherestofnature。Renouncingthenallmerit，allstrength，abandoningallmypersonalresources，andacknowledgingnoothertitletohismercythanmyownuttermisery，IwenthomeandthrewmyselfonmykneesandprayedasI
neveryetprayedinmylife。Fromthisdayonwardsanewinteriorlifebeganforme：notthatmymelancholyhaddisappeared，butithadlostitssting。Hopehadenteredintomyheart，andonceenteredonthepath，theGodofJesusChrist，towhomIthenhadlearnedtogivemyselfup，littlebylittledidtherest。”
IpiecetogetheraquotationmadebyW。Monod，inhisbooklaVie，andaletterprintedinthework：AdolpheMonod：I，。
SouvenirsdesaVie，1885，p。433。
ItisneedlesstoremindyouoncemoreoftheadmirablecongruityofProtestanttheologywiththestructureofthemindasshowninsuchexperiences。Intheextremeofmelancholytheselfthatconsciouslyiscandoabsolutelynothing。Itiscompletelybankruptandwithoutresource，andnoworksitcanaccomplishwillavail。Redemptionfromsuchsubjectiveconditionsmustbeafreegiftornothing，andgracethroughChrist’saccomplishedsacrificeissuchagift。
“God。”saysLuther，“istheGodofthehumble，themiserable，theoppressed，andthedesperate，andofthosethatarebroughteventonothing；andhisnatureistogivesighttotheblind，tocomfortthebroken-hearted，tojustifysinners，tosavetheverydesperateanddamned。Nowthatperniciousandpestilentopinionofman’sownrighteousness，whichwillnotbeasinner，unclean，miserable，anddamnable，butrighteousandholy，sufferethnotGodtocometohisownnaturalandproperwork。ThereforeGodmusttakethismaulinhand(thelaw，Imean)tobeatinpiecesandbringtonothingthisbeastwithhervainconfidence，thatshemaysolearnatlengthbyherownmiserythatsheisutterlyforlornanddamned。Butherelieththedifficulty，thatwhenamanisterrifiedandcastdown，heissolittleabletoraisehimselfupagainandsay，’NowIambruisedandafflictedenough；
nowisthetimeofgrace；nowisthetimetohearChrist。’Thefoolishnessofman’sheartissogreatthatthenheratherseekethtohimselfmorelawstosatisfyhisconscience。’IfI
live，’saithhe，’Iwillamendmylife：Iwilldothis，Iwilldothat。’Buthere，exceptthoudothequitecontrary，exceptthousendMosesawaywithhislaw，andintheseterrorsandthisanguishlayholduponChristwhodiedforthysins，lookfornosalvation。Thycowl，thyshavencrown，thychastity，thyobedience，thypoverty，thyworks，thymerits？whatshallallthesedo？whatshallthelawofMosesavail？IfI，wretchedanddamnablesinner，throughworksormeritscouldhavelovedtheSonofGod，andsocometohim，whatneededhetodeliverhimselfforme？IfI，beingawretchanddamnedsinner，couldberedeemedbyanyotherprice，whatneededtheSonofGodtobegiven？Butbecausetherewasnootherprice，thereforehedeliveredneithersheep，ox，gold，norsilver，butevenGodhimself，entirelyandwholly’forme，’even’forme，’Isay，amiserable，wretchedsinner。Now，therefore，ItakecomfortandapplythistoMYSELF。
Andthismannerofapplyingistheverytrueforceandpoweroffaith。ForhediedNOTtojustifytherighteous，buttheUN-righteous，andtomakeTHEMthechildrenofGod。”[131]
[131]CommentaryonGalatians，ch。iii。verse19，andch。ii。
verse20，abridged。
Thatis，themoreliterallylostyouare，themoreliterallyyouaretheverybeingwhomChrist’ssacrificehasalreadysaved。
NothinginCatholictheology，Iimagine，haseverspokentosicksoulsasstraightasthismessagefromLuther’spersonalexperience。AsProtestantsarenotallsicksouls，ofcourserelianceonwhatLutherexultsincallingthedungofone’smerits，thefilthypuddleofone’sownrighteousness，hascometothefrontagainintheirreligion；buttheadequacyofhisviewofChristianitytothedeeperpartsofourhumanmentalstructureisshownbyitswildfirecontagiousnesswhenitwasanewandquickeningthing。
FaiththatChristhasgenuinelydonehisworkwaspartofwhatLuthermeantbyfaith，whichsofarisfaithinafactintellectuallyconceivedof。ButthisisonlyonepartofLuther’sfaith，theotherpartbeingfarmorevital。Thisotherpartissomethingnotintellectualbutimmediateandintuitive，theassurance，namely，thatI，thisindividualI，justasI
stand，withoutoneplea，etc。，amsavednowandforever。[132]
ProfessorLeubaisundoubtedlyrightincontendingthattheconceptualbeliefaboutChrist’swork，althoughsooftenefficaciousandantecedent，isreallyaccessoryandnon-essential，andthatthe“joyousconviction“canalsocomebyfarotherchannelsthanthisconception。Itistothejoyousconvictionitself，theassurancethatalliswellwithone，thathewouldgivethenameoffaithparexcellence。“Whenthesenseofestrangement。”hewrites，“fencingmanaboutinanarrowlylimitedego，breaksdown，theindividualfindshimself’atonewithallcreation。’Helivesintheuniversallife；heandman，heandnature，heandGod，areone。Thatstateofconfidence，trust，unionwithallthings，followingupontheachievementofmoralunity，istheFaith-state。Variousdogmaticbeliefssuddenly，ontheadventofthefaith-state，acquireacharacterofcertainty，assumeanewreality，becomeanobjectoffaith。
Asthegroundofassurancehereisnotrational，argumentationisirrelevant。Butsuchconvictionbeingamerecasualoffshootofthefaith-state，itisagrosserrortoimaginethatthechiefpracticalvalueofthefaith-stateisitspowertostampwiththesealofrealitycertainparticulartheologicalconceptions。[133]
Onthecontrary，itsvalueliessolelyinthefactthatitisthepsychiccorrelateofabiologicalgrowthreducingcontendingdesirestoonedirection；agrowthwhichexpressesitselfinnewaffectivestatesandnewreactions；inlarger，nobler，moreChrist-likeactivities。Thegroundofthespecificassuranceinreligiousdogmasisthenanaffectiveexperience。Theobjectsoffaithmayevenbepreposterous；theaffectivestreamwillfloatthemalong，andinvestthemwithunshakablecertitude。Themorestartlingtheaffectiveexperience，thelessexplicableitseems，theeasieritistomakeitthecarrierofunsubstantiatednotions。”[134]
[132]Insomeconversions，bothstepsaredistinct；inthisone，forexample：——
“WhilstIwasreadingtheevangelicaltreatise，Iwassoonstruckbyanexpression：’thefinishedworkofChrist。’’Why，’Iaskedofmyself，’doestheauthorusetheseterms？Whydoeshenotsay“theatoningwork“？’Thenthesewords，’Itisfinished，’
presentedthemselvestomymind。’Whatisitthatisfinished？’
Iasked，andinaninstantmymindreplied：’Aperfectexpiationforsin；entiresatisfactionhasbeengiven；thedebthasbeenpaidbytheSubstitute。Christhasdiedforoursins；notforoursonly，butforthoseofallmen。If，then，theentireworkisfinished，allthedebtpaid，whatremainsformetodo？’InanotherinstantthelightwasshedthroughmymindbytheHolyGhost，andthejoyousconvictionwasgivenmethatnothingmorewastobedone，savetofallonmyknees，toacceptthisSaviourandhislove，topraiseGodforever。”AutobiographyofHudsonTaylor。ItranslatebackintoEnglishfromtheFrenchtranslationofChalland(Geneva，nodate)，theoriginalnotbeingaccessible。
