_Regeneration_, according to this theory, consists in a change of the “state of the moral constitution,” whereby “an energy not only _to will_ but _to do good_ is supplied.” That is to say, the “habit of sinning” can be lessened or removed by some supernatural change of the “moral constitution” by God. And yet all men are born with this depravity which God _can_ remedy, and _will not_, except for a select few. It is manifest, therefore, that this writer holds to a depravity of _nature_ in the true and proper sense of the term, signifying constitution or _construction_. This being so, his theory puts it out of his power to prove the benevolence of the Creator, or to establish any revelation from him as a _reliable_ guide to truth and happiness. For it is the _nature_ of any created thing which proves the character and intentions of its creator. If then all human minds are depraved in _nature_ or “constitution,” the Creator of these minds is thus proved to be depraved, and no revelations from him can be _reliable_. He prefers sin and evil to virtue and happiness, and of course his teachings can be no guide to truth, virtue and happiness. Thus, by his own theory, this author is debarred from any proof of a preëxistent state by revelation. On page 20 it is further stated that “inasmuch _as the mind of man is depraved_, and there may be _danger in trusting_ its unrevised, uncorrected decisions as to these principles [of honor and right], it is of great importance, for purposes of revision, carefully to study those developments of benevolent, honorable and just feelings, towards which the human mind, _after regeneration_, and under the guidance of the Holy Spirit, is found most directly to tend.” This passage shows that this depravity of the “moral constitution,” generated in a preëxistent state, in the view of this author, is such that there is danger in trusting our mental decisions as to the principles of honor and right at first implanted by God, but vitiated and impaired by the “habit of sinning.” This danger, it is suggested, is lessened “after regeneration,” so that regenerated persons are thus entitled to guide their unregenerate fellow‐men in matters of truth and duty. This lays the foundation for the claims of a regenerate church and clergy to superior authority in deciding on the interpretations of the Bible. The tendencies of such claims to pride, dogmatism and persecution, are pointed out in chapter 41. Note F. The following extract from the _Views and Experiences of Religion_, _by Henry Ward Beecher_, is an example of the vagueness and uncertainty referred to. It is part of an article entitled _How to Become a Christian_.