conversion, is equally liable to show itself in any of the seven types of the conversion phenomena, unless there is some intrinsic reason why it should break forth in a particular one. The question is, simply, Given any experience before conversion, the sense of sin, for example, what is most likely to follow at the point of conversion? Looking at this column, we see, for instance, that forgiveness is the most liable to result and determination the least. It will simplify our discussion if we consider the first three columns together, in which a passive temperament is expressed, and somewhat by themselves the last three, which show more clearly an element of will.

The first three columns give evidence, in the first place, that the feeling of expenditure of effort at the point of conversion is small, as is shown by the relative smallness of the numbers after 'determination.' On the contrary, self-surrender, which involves the giving up of personal will, is much more frequent; and it should be borne in mind that an element of self-surrender is contained also in forgiveness. Forgiveness, which is in general the most prominent sequence of these three states, implies a reliance on an external means of escape. This is true, likewise, of 'divine aid.' From the frequency of forgiveness, one sees that the sin-sense is uppermost in conversion. Spontaneous awakening is second in importance. It shows, perhaps, a recoil from the tension of feeling. The natural result of the escape from sin, and of estrangement, which means seclusion, is the sense of oneness with God.

The last three columns emphasise the same points, and bring forward some others. One might expect, in the sequence of these types which involve an active temperament, that determination would be strong likewise during the crisis; but, on the contrary, it is the smallest of all the groups, while, as before, self-surrender is prominent. It is remarkable that in these three columns in which the element of will is present, selfsurrender is much more prominent than in the preceding

three. In the columns we are now considering it is evident that self-surrender is important, whether one's effort is against the new life, as in resistance to conviction, or toward it, as in prayer and personal effort. That is, at the crisis in conversion, no matter whether or not the will has been definitely exercised, and regardless of the direction in which it has been exercised, it is an important step toward spiritual regeneration that the personal will be given up. Especially is this true when there is resistance to conviction, after which self-surrender and forgiveness stand much above any of the other groups. Forgiveness is naturally the most prominent item following 'prayer,' with the sense of oneness also frequent. It should be noted that divine aid is smaller in these three columns than in the last three..

We have in the foregoing only half the picture of the effect of the will. The purest result would be found in the last column, personal effort, striving in the direction of the new life. In this column spontaneous awakening is the most frequent item. It is also next to the most frequent after prayer. If this is true, it appears that the will is not valueless in the process of conversion, as we were about to conclude, but, on the contrary, it may be of the first importance. After the person has striven. in the direction of the new life, it would seem that it then tends to come of itself. 'God helps them who help themselves.' It may be that the effort expended is one direct cause of the otherwise unaccountable awakening. We shall have occasion in the next chapter to see in what way effects work themselves out beneath the surface in human nature. It is interesting to notice the contrast to the above in the column under resistance to conviction, in which spontaneous awakenings, instead of being the rule, are the exception. The effort must be in the direction of the new life and not against it, if the new life is to spring up of itself; otherwise the road lies through self-surrender and forgiveness. The sense of oneness is relatively absent after resistance, instead of frequent, as in conversions which follow striving toward

the new life. Our discussion seems to settle down to this: there are two essential aspects of conversion, that in which there is self-surrender and forgiveness, accompanied by a sense of harmony with God; and that in which the new life bursts forth spontaneously as the natural recoil from the sense of sin, or as the result of a previous act of the will in striving toward righteousness.

In turning away now for a time from the evidence from the records themselves of what happens at the moment of conversion, the central impression is that our goal has not been compassed; that at best we have hints of it, but that the 'explanation' of the process has escaped us. We shall be contented largely at last with a description of the process, which we shall attempt when all the facts are before us. In the next chapter we shall consider more in detail the element of spontaneity involved in conversion.

1. The Conscious Element Involved.-In this chapter we may add one more to the many shades of meaning of the term 'conscious.' We shall use the word in a very general, though fairly consistent way, to stand for the undifferentiated centre at which intellection and volition separate. It represents an element of purpose, insight and choice, as distinguished from mere response to environment, reaction to stimuli and blind determination. The question is not simply how much of conversion is willed, but how much of the process as it is being wrought out rises into consciousness; and, on the other hand, is there evidence that part of the process is worked out automatically by the nervous system, or, as Oliver Wendell Holmes says, by 'a creating and informing spirit which is with us and not of us.'

There are evidences of the presence of both conscious self-direction and automatism in conversion. Among the evidences of the latter are the apparent smallness of the intellectual factor among the conscious motives to conversion, and also of the volitional element at the time of the change. For example, during the conviction period, conscious following out of teaching was mentioned in only 10 per cent. of the cases, and response to a moral ideal in only 17 per. cent.; while imitation and social pressure were recognised in 32 per cent. of them. We have just seen that the conscious exercise of will was rarely mentioned as being central at the time of

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conversion. That an apparently spontaneous awakening was found to be the prominent factor in the change, increases the evidence that the process is automatic. Public confession may mean that the subject is driven by surroundings. The sense of forgiveness and that of oneness with God also generally indicate that the experience is worked out in the sphere of feeling. There are, however, many evidences of the presence of conscious purpose. It is often mentioned as a recognised factor. Besides, the cases show that public confession is often made in spite of adverse surroundings. Selfsurrender generally means that the subject is drawn between two possible courses, and must decide between them. The persistent struggle often shown during conviction, sometimes toward a definite end and sometimes toward a dimly-defined one, indicates the presence, perhaps, of incipient ideation and volition.

In order to arrive at an estimate of the conscious concomitant, the cases were studied through with that alone in view. The result of it is the most uncertain of all the attempts at tabulation. It necessitates evaluation at every point, so that the source of error is very great. The table following, accordingly, has less value than those that have preceded. A valuable check on the possibility of such evaluation was that another person worked through the cases and obtained practically the same results as those of the writer. The cases were separated into five classes, as determined by the prominence of the conscious element; first, the ones in which it is absent, or nearly so-these are largely cases of imitation, adolescent ferment, and the like; second, those in which it is small; third, those in which the conscious and automatic forces are about evenly balanced; fourth, in which there was apparently a predominance of insight, and of moving along a clearly-marked course; and lastly, those in which the conscious element seems without much doubt to be the determining factor. The following instances of each class will give an idea of the evaluation :

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