term innocent, and bad and good actions, just where they please.

If what the apostle Paul says, is true, that "whatever is not of faith is sin,"* it follows,

that all our actions partake of good or evil: and I think the same idea is gathered from these expressions: "that every idle word men shall speak, they shall give an ac count thereof, in the day of judgment."+ And the apostle again, when he speaks of bringing into captivity every thought to the obedience of Christ, makes no exceptions; for "every thing," "every word," and "every thought," we are accountable. Then it would appear, that actions which are called innocent, partake of good or evil; though some of them in so very slight a degree, as to be nearly indifferent.

Some people seem to go through life, as if they were in a garden enclosed, and that within a certain line, have free liberty to take their swing; trusting as their guide their own reason and corrupt passions. If they have plenty of money, they suppose they may

spend it in innocent things; or plenty of time, that they may use it innocently without ever considering, that those things which they call innocent, are really in themselves good or evil; and that they are all sinful to those that partake of them in the gratification of their lusts, without knowing whether they are right or wrong. Such people, whatever their ideas may be, in-as-much as this is their conduct, are contributing to war: although, outwardly they may live in perfect peace. From this state upwards, there is every grade ; and as we ascend, a state of peace will succeed a state of war; a state of nature be succeeded by a state of grace and in proportion thereto, we shall know a "partaking of the tree of life, which is in the midst of the paradise of God.*

Perfect peace exists only in the mind, a state of entire dependance upon God. "Thou wilt keep that man in perfect peace, whose mind is stayed on thee, because he trusteth in thee." This entire stayedness upon God, is the perfection of the christian character; it is

* Rev. ii. 7.

Isaiah xxvi. 3.

a state to which, many no doubt, have in all ages arrived; and from which they are liable to fall; as is exemplified in the prince of Tyrus; to whom it was said, "thou hast been in Eden, the garden of God; thou art the anointed cherub ;-thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire; thou wast perfect in thy ways."*

While we are in the body, our appetites and passions are constantly exerting their influence for their own gratification. The prince of Tyrus fell; "his heart was lifted up by his beauty, and his wisdom corrupted by his brightness." Every thing selfish is wholly in opposition to this state of perfect peace in it, I apprehend, reason as a judging principle, is entirely prostrated. Paul says, "when the Son of God was revealed in him, he conferred not with flesh and blood.”‡ Confering is reasoning; and if ever we come to a state, wherein he is entirely revealed and brought forth in us, reason must be entirely laid down; except when it acts, as no doubt

* Ezekiel xxviii. 13, 14, 15. † Ezekiel xxviii. 17. ‡ Gal. i. 16.

his did, when he reasoned with Felix, in entire obedience, and under the direction of the spirit of truth; then it is no longer reason, as we understand it, but words of revelation, brought forth in simple obedience to the manifestation of the holy spirit.

Reason is the power of deduction, by which man by his own natural abilities, infers certain conclusions; always looking to the end. Religion never looks to the end, it is simple obedience to the dictates of truth, without any regard to consequences whatsoever.

When man begins to reason pro and con, looking to what is to follow, it appears to me, just in proportion thereto, he is short of the true faith, and ignorant of a state of christian perfection or perfect peace. If he be governed by reason entirely, he is entirely governed by himself.

These positions seem so plain, as hardly to require elucidation, yet I know that there are different views upon the subject: they proceed partly from not understanding the extensive signification of the word reason. It is defined, not only as the principle by which man decides or judges what he will

do, or leave undone; but also, as that faculty of the mind which distinguishes him from the brutes. It is evident, that without that faculty, he would not be a rational creature ; and yet it does not follow, that because the exercise of reason is necessary for him to judge of sensible objects, that he ought to submit himself to be governed by it. He has in himself, the complete power of choosing the principles which shall regulate his life; and this choice is the highest act of sovereignty which he can exercise toward himself:-his passions, his reason, and revelation, which is truth itself, are all alike the gift of God.— Take from him this power of choosing, and he ceases to be an accountable creature.

Individuals are often seen completely under the government of their passions; this is the lowest state of man. Next comes the government of reason; and in this state, every passion is brought under controul; but not to God-to man himself, to his most exalted nature; this is completely a state of self-exaltation. Nature, without grace,-man without God:-and every one is in this state, just in proportion as they are under the gov

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