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。ThereforeGodmusttakethismaulinhandthelaw，Imeantobeatinpiecesandbringtonothingthisbeastwithhervainconfidence，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。ItranslatebackintoEnglishfromtheFrenchtranslationofChallandGeneva，nodate，theoriginalnotbeingaccessible。