TRUE Christian experience is but very imperfectly understood by the greater proportion of the religious community. There is much of the superstitious mysticism still hanging around this subject, and many are at a loss to know in what it consists. According to common apprehension, it partakes largely of the marvellous. It is supposed to be the work of superhuman agency, an incomprehensible operation of an invisible spirit, changing our moral nature. Of course, the actuating, regenerating spirit is not regarded as the genius,, the practical influence of gospel faith, but the Divine Being. himself, who moulds mind and heart into his own moral

image in a miraculous manner. Faith is not deemed a prerequisite to such regeneration, and an individual can as well be made the subject of redeeming, converting grace prior to his being made acquainted with the doctrinal truths of the gospel as subsequently. He may be ignorant of the teachings of the Bible, and yet be the sainted convert who knows all about religious experience.

This view of the subject differs very widely from the scriptural doctrine of religious conversion. It is the uniform testimony of Christ and his apostles, that Christian regeneration consists in FAITH, and its corresponding fruits. Thus we read," That whosoever believeth that Jesus is the Christ, is born of God: Blessed be the God and Father of VOL. III.-NO. II, 5

our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for you. Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. Faith works by love. The goodness of God leadeth to repentance. With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. He that hath this hope in him purifieth himself. For we are saved by hope. The gospel is the power of God unto salvation to every one that believeth. He that heareth my word and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. Abraham believed God, and it was counted to him for righteousness; for faith wrought righteousness in him, and he was called the friend of God."

There is, therefore, no mystery involved in this matter. All is made plain to the understanding. The change witnessed is wrought by the influence of gospel faith on the mind and heart, and, consequently, faith must precede regeneration. This is the operative agent that executes the work of transformation. This redeeming spirit serves to enlighten the understanding, purify the motives, chasten the affections, subdue and discipline passion, elevate thought, ennoble purpose, inspire feelings of devotion, incite to deeds of practical benevolence and charity, and 'to put a new song into the mouth, even praise to the living God.

It may here be asked, if it be true that Faith is essential to regeneration, and is the agent of sanctification, how does it happen that so many instances of conversion occur in the world, where no faith in the gospel of Christ is entertained, and when no hallowing influences of that nature have been felt? Were it not for the limits prescribed to this article, a philosophical dissertation might here be given, reconciling what passes for regeneration with natural causes, agreeably to the phenomena of mind, without the aid of superhuman agency. But it must suffice for the present to show, that faith has something to do with those instances of popular conversion, where it is supposed to exert no influence.

Where the Christian religion is not known, no such marvellous regeneration is witnessed. Rarely does an instance occur in modern times, where the gospel is the prevailing system of religion, except in seasons of public excitement, when great effort is made to awaken attention

and engage interest. Feelings, thus called into exercise, and faith in what has been heard, become the proximate cause of special anxiety, resulting in a professed experience of religion. The process may appear to be almost instantaneous, and inconsistent with the idea that faith has been the agent by which the result has been produced. The leaven, however, may have been imperceptibly preparing the way long before. If not,-if the whole change, however great and salutary, be speedily accomplished, faith in what is seen and heard is the moving spirit that has occasioned the phenomenon, and without it there would be no such occurrence.

According to the more popular notions cherished respecting regeneration, a radical change in moral nature is witnessed. Depravity and sinfulness are removed, and the soul sanctified by divine grace, is freed from all corruption. It is reinstated in primitive holiness, and fitted for the society of the denizens of heaven. Were such a complete transformation actually witnessed, the fruit would be manifest in a perfectly upright life,-in a character unblemished with follies and faults. But such a result does not follow. True, conversation and conduct may be improved, and gradually become more perfect, as watchfulness and discipline serve to restrain appetite and passion, and the means brought into requisition cultivate the better sentiments of the heart. Still, in the more advanced stage of moral excellence and Christian holiness, defection of character, more or less, marks moral action, and a confession of depravity and sin is oft repeated. Not unfrequently, too, are the subjects of such "radical change" subsequently found guilty of the most flagrant crimes and exceptionable practices. This would not be, if nature had been actually transformed and made divine. In such case, the earthy would be exchanged for the heavenly man; and the dictates of the conscience would be observed in everything. Sin would be contemned and spurned for its odiousness. Godliness would be loved for its excellence. Moral principle would regulate motive and conduct.

According to the teachings of the Scriptures, regeneration is the effect produced by the exercise of faith in the gospel of Christ, as already noticed. Consequently, the change would be more complete in some converts to the Christian religion than in others, in proportion as the doctrines of the gospel are better understood, and suffered to operate on the feelings and affections of the heart. With this view of the subject, a reformation of character, in general pursuit and

in regard to objects of interest and aspirations of soul, might appear to be a sudden transition, in some instances, though the elements had been some time secretly at work, paving the way for a conviction of mistake, and for a change of solicitude and purpose. In other cases, the redeeming process would be more gradual,-influences would operate more sluggishly. In none would perfection be suddenly attained. They grow by degrees, but some more rapidly than others, to the full stature of a man in Christ Jesus. Hence mention is made of there being babes in Christ, and of their growing in grace and in the knowledge of God; and the exhortation is given to Christian disciples to discipline themselves to holiness and virtue, by resisting temptation, laying aside every weight and every besetting sin, and pressing forward toward the mark for the prize of the high calling of God in Christ Jesus.

All this would be perfectly natural and proper on the hypothesis, that regeneration is a moral change, effected by the influence of religious sentiment, but would be inconsistent with the idea that a complete and radical change of moral nature is witnessed at conversion.

Those who regard regeneration as the work of an invisible spirit, deem religious conversion the sum of Christian experience; and when they make mention of experiencing religion, they refer to that state of feeling and to those emotions of soul witnessed when led to espouse the cause of Christ. To such experience they look for the evidence of discipleship,-of acceptance with God and of ultimate salvation. This is recognized as "the one thing needful;" and when that is attained it is of but little consequence whether any further progress is made in divine life.

But such is not the full measure of Christian experience, according to the teachings of the Bible. The true, sentimental Christian has an every-day experience, and his religion is his constant companion. He does not, should not rely on what he has felt and been so much, as on what he now feels and is! Religion is by no means confined to the scene of conversion, but accompanies the convert through all his future pilgrimage. It does not simply attend him at the altar of worship and the house of prayer, but it goes with him into the busy walks of life, and counsels and influences him in all his operations in the world. He experiences its influences early and late, and finds it the hallowing power of heaven, which sanctifies the heart and perseveres

in the way of well-doing. Christian experience is somewhat diversified.

1. The Christian experiences the blessed effects of gospel principles, and the value of his religion, in the influence. thereby exerted over states and kingdoms where the banner of the cross waves above the battlements of civil and political institutions. There, the genius of government is more mild,—more conducive to human happiness. There, forms of organization, of law, of social intercourse, are more perfect. There, the interests of humanity are better understood, and existing policies tend to higher aims and nobler results.

2. The Christian experiences the influence of religion in the tone it gives to public sentiment,-in the standard of morality it rears for the criterion of human duty,—in the refinement of manners, the dignity of character, the sympathy of feeling, the excellence of taste, the chasteness of conversation, the courtesy of deportment it imparts to society. In the spirit of benevolence and humanity that mark the enterprizes of a Christian people,-in the genius of progressive improvement that is seen in the hall of science, the shops of art, the temple of industry, the fields of literature, the schools of morals, the saloons of refinement and taste,-in the elevation of woman to her proper rank and privileges, the cultivation of the more amiable virtues and sympathies of the heart, and the varied means employed for promoting social happiness, the disciple of Jesus realizes the operations of that heavenly agent, which he recognizes as the governing power of his own will and work.

3. The religious experience of the Christian is witnessed in the pious emotions that well up in the soul when communing with God in prayer and attending the services of the public sanctuary,-in that happy, peaceful frame of mind enjoyed, when meditating on divine things, and contemplating the arrangements of grace,-when reading the Scriptures with delightful interest, and holding sweet intercourse with kindred worshippers,-when talking of a Saviour's love, and hope revels in the scenes and pleasures of the celestial Paradise. The worth and power of religion are felt when it shields from temptation, destroys a love of sin, disciplines thought, motive, purpose,-rectifies desire and conduct, places affections on things immortal, and yields to the heart sublime aspirations after the pure, the perfect, and the good. The Christian perceives the excellence of his religion in some degree, and experiences its joy-inspiring