384 Science Religion and "Reality 



much reliance is placed upon it. It selects those who are willing 

 to answer such questions and omits the large number of those who 

 refuse to answer them. It assumes a power to analyse one's own 

 heart and motives which is by no means common. It does not 

 allow for the great influence of suggestion, especially in such 

 matters as instantaneous conversion. There are some Christian 

 bodies in which the young are taught to expect a sudden turning 

 to God, and in these bodies it is reported as a common experience. 

 Roman Catholics and Anglo- Catholics do not expect it, and for 

 them it is an unusual event. John Wesley believed that it is 

 almost universal, and reported that " in London alone I found 

 652 members of our society who were exceeding clear in their 

 experience, and whose testimony I could see no reason to doubt. 

 Every one of these, without a single exception, has declared that 

 his deliverance from sin was instantaneous, that the change was 

 wrought in a moment. As I have not found, in so long a space of 

 time, a single person speaking [of a gradual change], I cannot but 

 believe that sanctification is commonly, if not always, an instan- 

 taneous work." A living Wesleyan minister of large experience 

 has told me that among modern Methodists instantaneous con- 

 version is very far from being felt by all. 



There is also a danger of overestimating the " storm and stress " 

 of adolescence. Very many persons develop healthily and happily 

 without it. The special psychical disturbances caused by sex are 

 no doubt very common, but they have been greatly exaggerated by 

 Continental writers, unless we may flatter ourselves (and I am not 

 sure that we may not do so) that a much larger proportion of young 

 people in England preserve their innocence than in other great 

 countries. 



In niiddle life we have come to take ourselves for better and for 

 worse. We have learned that there are some things which we are 

 good for and others that we are bad for, and we no longer kick 

 against the pricks. We live in our work and in our affections and 

 ideals ; we are what we are interested in. We have given up our 

 claim to " unchartered freedom," and are beginning to understand 

 that our perfect freedom consists in service and submission to God. 

 As I have said elsewhere, " Lucan speaks of : 



Libertas, cuius servaveris umbram 

 Si quidquid iubeare velis. 



