We may now turn from these psychological generalities to those fruits of the religious state which form the special subject of our present lecture. The man who lives in his religious centre of personal energy, and is actuated by spiritual enthusiasms, differs from his previous carnal self in perfectly definite ways. The new ardor which burns in his breast consumes in its glow the lower “noes” which formerly beset him, and keeps him immune against infection from the entire groveling portion of his nature. Magnanimities once impossible are now easy; paltry conventionalities and mean incentives once tyrannical hold no sway. The stone wall inside of him has fallen, the hardness in his heart has broken down. The rest of us can, I think, imagine this by recalling our state of feeling in those temporary “melting moods” into which either the trials of real life, or the theatre, or a novel sometimes throw us. Especially if we weep! For it is then as if our tears broke through an inveterate inner dam, and let all sorts of ancient peccancies and moral stagnancies drain away, leaving us now washed and soft of heart and open to every nobler leading. With most of us the customary hardness quickly returns, but not so with saintly persons. Many saints, even as energetic ones as Teresa and Loyola, have possessed what the church traditionally reveres as a special grace, the so‐called gift of tears. In these persons the melting mood seems to have held almost uninterrupted control. And as it is with tears and melting moods, so it is with other exalted affections. Their reign may come by gradual growth or by a crisis; but in either case it may have “come to stay.” At the end of the last lecture we saw this permanence to be true of the general paramountcy of the higher insight, even though in the ebbs of emotional excitement meaner motives might temporarily prevail and backsliding might occur. But that lower temptations may remain completely annulled, apart from transient emotion and as if by alteration of the man’s habitual nature, is also proved by documentary evidence in certain cases. Before embarking on the general natural history of the regenerate character, let me convince you of this curious fact by one or two examples. The most numerous are those of reformed drunkards. You recollect the case of Mr. Hadley in the last lecture; the Jerry McAuley Water Street Mission abounds in similar instances.(147) You also remember the graduate of Oxford, converted at three in the afternoon, and getting drunk in the hay‐field the next day, but after that permanently cured of his appetite. “From that hour drink has had no terrors for me: I never touch it, never want it. The same thing occurred with my pipe, ... the desire for it went at once and has never returned. So with every known sin, the deliverance in each case being permanent and complete. I have had no temptations since conversion.” Here is an analogous case from Starbuck’s manuscript collection:—