press the same thing, and rather more definitely, by saying, although they are distinct, they are so closely connected, that the one, wherever it exists, necessarily involves the other; and that either of them involves the idea of evangelical holiness. If there is assurance of faith, it is necessarily followed by perfection of love, and the existence of perfect love, a state of mind which is otherwise expressed by the terms and phrases, sanctification, christian perfection, and evangelical holiness, necessarily implies the antecedent existence of assurance of faith.

But it will be asked, perhaps, by some, whose early habits of thought and association will naturally prompt the inquiry, if there be this close relation between assurance of faith and perfect love, so that they may be regarded as, in effect, identical and interchangeable, why not retain and employ the former mode of expression to the exclusion of any other? Undoubtedly particular denominations of Christians, and individuals also, influenced by peculiarities in theological views, by early associations, or some other cause, will, on some occasions, give a preference to those forms of expression, which most readily harmonize with such peculiarities and associations. Nor do we suppose, that this is to be regarded as ground of complaint. Nevertheless, there is no necessity of our being limited to one mode of expression; and in the present case, where the inward experience, although always essentially the same, presents itself in different aspects, sometimes as perfect faith

and sometimes as perfect love, there is evidently some advantage in not being so. Those, who know by personal experience what this state of mind is, will appreciate this remark, among other things, because a familiarity with different forms of expression, aids very much on many occasions in opening the way to a free and united communion with those, who are in the same state of mind in other christian denominations. They feel the need of this communion; they cannot do otherwise than seek it and find it; and on both sides it is a great satisfaction to understand the blessed import of the expressions, which they reciprocally use. And besides, as language is the natural sign or expression of things, it seems obvious, that there is something due on the part of language itself to that natural and eternal relationship, which exists in the case under consideration. Faith and love are twin sisters, born together, and forever inseparable. And the hearts where they have entered and taken possession, by whatever names of sect they may be characterized, are as closely allied and as dear to each other, as the divine and heavenly graces which animate them. He, who has assurance of faith, can never disclaim the relationship which he bears to him, who has perfection of love. And language, whose office it is to suit the word to the thing with entire impartiality, should never be wanting in acknowledged terms both to express the things themselves, and also to recognize and sanction the relationship and union between them.

CHAPTER FIFTEENTH.

Considerations on the Life of Faith.

"THE just shall live by faith." "The life, which I now live in the flesh, I live by the faith of the Son of God." These passages, and others like them, involve the important truth, that the Christian life is a life of faith, in distinction from a life of open vision.

There are various modifications of faith; all of which are important in their appropriate places; and all of which, it is quite probable, have a connection more or less intimate with the life of faith. But the form of faith, which is especially necessary, in order to live the life of faith, is that, which makes God present, moment by moment, in any and all events, which take place.-The want of this form of faith is one great source of evil. It is owing to a defect here, in a great part at least, that many persons, who believe, to some extent, in God, and in Christ, and perhaps in their own final acceptance, nevertheless make but little progress in sanctification. Adhesive in a general faith, which looks at things in masses, and rejecting that which is particular, they necessarily place God at a great dis

tance; while, on the other hand, that faith, which is specific and particular, brings him near; makes him present and intimate in all our concerns, and establishes between him and our own souls a perpetual and happy relationship.-We hope we shall not be misunderstood. We admit that other modifications of faith are important in their place. We know them to be so. But we cannot doubt, that the true life of God in the soul must be sustained, in a very considerable degree, by means of that specific form of faith, which recognizes God as PRESENT, NOT ONLY IN EVERY MOMENT OF TIME, BUT AS PRESENT, EITHER PERMISSIVELY OR CAUSATIVELY, IN EVERY EVENT THAT TAKES PLACE.

(1.)-Proceeding now to illustrate this general view in some particulars, we remark, in the first place, that those, who are in the exercise of that form of faith, which makes God present in every thing, will perceive and recognize the hand of God in everything, which relates to themselves, viz. in the preservation of their lives and health, in their affairs of business, in their sufferings and joys, in the strength or weakness of their intellectual powers, in their opportunities of acquiring knowledge, in their opportunities of discharging duty, in their inward and outward temptations, in every thing whether it relates to mind, body, or estate, or whether it relates to suffering or to action, which in any way concerns themselves, or which in any way concerns those with whom they are closely connected by family ties.

(2.)-We remark in the second place, that if we

are in the exercise of that kind of faith, which makes God present in all things, we shall be enabled to see distinctly his presence and his operative hand in the movements and acts of those, who entertain hostile dispositions towards us, and who may properly be denominated our enemies. Notwithstanding the suffering, to which the cruel and unjust course of our enemies often exposes us, we shall find no difficulty, if we are in the exercise of this form of specific faith, in recognizing and believing the presence of God in that, as in other things. The mind is in that delightful position, which enables it to think much more of God, than of the instrument, which he employs. Looking up to the great Author, it accepts from his hand with acquiescence and thankfulness the cup of bitterness; while it has mingled emotions of disapproval and pity, (compassion being the predominant feeling,) for the subordinate agent. But it is the distinct and unwavering perception, that God is present, and that it is God who offers it to our lips, which most of all changes and sweetens the draught. It is inexpressibly delightful, in all the trials that come upon us from within and without, to realize, without any misgivings of spirit, that the rod, whatever may be the subordinate agency, is in the hands of our heavenly Father.

"Lord! I am Thine; but thou wilt prove

"My faith, my patience, and my love;
"When men of spite against me join,

"THEY ARE THE SWORD; THE HAND IS THINE."

(3.)-Proceeding to a further application of these