In contrast to these tendencies of the Augustinian system, in regard to individual religious experience, we notice those of the common‐sense system. According to the latter, the _first birth_ brings man into existence as an undeveloped being, with perfect and wonderful capacities of knowledge, enjoyment and self‐control. The first period of existence is necessarily a period of _experimenting_, in which mind is dependent on others for most of the knowledge indispensable to right action, and also for the training of the physical, social and moral habits. It is impossible to choose aright, intelligently, until a child learns _what is right_, and this is a slow and gradual process. In some cases, by a careful training, early virtuous principles and habits may be so induced, that there can not be any marked period in which the mind comes under the control of _a ruling purpose_ to obey all the rules of rectitude as disclosed by reason and experience, or by revelations from God. In other cases, the child may grow up to manhood entirely unregulated by any such purpose, while self‐gratification, unrestrained by rules, is the perpetual aim. In such cases, a sudden change, in which the man forms and carries out a ruling purpose to act righteously and virtuously, in all his relations to man, to God and to himself, may take place. This change, in the language of common life, would be expressed thus: “The man has begun a new life; he is a new creature.” And by a figurative use of language, the change might be called “a new birth,” or, in theological language, “regeneration.” In such a case, the chief desire or ruling passion would be, to discover and to obey all the physical, social and moral laws of the Creator, as they are taught by reason and experience, or by revelations from God. Such an experience would be properly expressed by the terms, _faith_ in God, _love_ to God, _repentance_ toward God, _as these terms are used by men in common life_. Thus “regeneration,” according to the common‐sense system, becomes an intelligible, rational and practical matter. In case of a revelation from God by a prophet or messenger, confidence in, and obedience to, the teachings of that messenger, would be practical or saving faith, both in God and in his messenger also. Thus, if Christ is proved to be a messenger from God by miracles, whoever _practically believes_ in Christ, believes in God also. And just so far as a man understands Christ’s teachings _aright_, and _purposes_ to obey him, and _carries out_ this purpose, just so far he has faith, and love, and repentance toward God and toward Christ. And as men are named by the name of those they obey, every man is a _true Christian_ just so far as he understands Christ’s teachings _aright_ and _obeys_ them.