wrong influences will be most likely to have an effect upon us and to lead us astray.

(5.)-We remark again, when we are doubtful as to the character of the temptation, in other words, when we are doubtful whether the proposed action or feeling is wrong or not, we should be careful to lay the subject before God, and to wait for the instructions of the Holy Spirit, before indulging in the desire or action, whatever it may be. We should remain where we are and do nothing, rather than run the hazard of doing wrong. The language of the Apostle is applicable in a case of this kind. "Whatsoever is not of faith [that is, is not done in the faith or belief of its lawfulness] is sin."

(6)-A farther remark to be made is this. In seasons of temptation, it is highly important, that we should remain recollected, and in the exercise of true patience of spirit. The adversary of our souls gains great advantages at such times, if he can succeed in disturbing our peace. And in order to help us in retaining this valuable state of mind, we should always remember that our heavenly Father is present in temptations, as he is in every thing else. It is true, he is not the tempter, but he permits the temptation; and he permits it, however mysterious it may sometimes seem, both for our good, and for his own glory. And the temptation, however threatening it may appear, and from whatever source it may come, will not be allowed to go farther, than he shall see to be connected with those great objects. This consideration should have great influence with us. It should exclude disquieting

thoughts; it should keep us in perfect submission and peace, till the day of our visitation be passed.

(7)—In cases of especial temptation, we are protected and saved in an especial manner, by the exercise of FAITH. Here, as elsewhere, faith is the great secret of our power; so much so as apparently to be the only method of quenching the fiery darts of the adversary. The tempted person, if he is in the exercise of grace adequate to the occasion, instantaneously offers up the prayer of faith. He exclaims, in spirit at least, if not in language, "Préserve me, O God, in this hour of need." "Spare me and help me in this time of trial;" "Leave me not to fall into the hands of my great enemy." He not only desires this assistance, which is one element of the prayer of faith; but what is equally important, he believes that God hears; and that in accordance with many promises, such as "his grace is sufficient for us," and that he "will not suffer us to be tempted beyond what we are able to bear," he is, in fact, present with him, to aid, protect, and bless. This is especially true of the person, who has experienced the eminent grace of interior sanctification. Having learned to live by faith, which to many is a new and hidden way of living, his prayer ascends to the throne of God, with great rapidity; so that it meets and confronts the temptation, as soon as it is presented to his thoughts. And not only this, being the prayer of living faith, it is a mighty prayer. It is true, it is exceedingly simple in object and in words; being, in this respect, modelled upon the Lord's prayer; but it has power with God; it

touches the heart of everlasting Love; and if we may be allowed the expression, it draws down upon his soul the shield and covering of a Savior's blood. It is in that fountain, in that precious blood, and not in the mere deadness and coldness of his affections, that the fiery darts of the adversary are quenched.

(8)—We would remark again, that the grace, which may meet and subdue the temptations of the present moment, may not be appropriate and adequate to the temptations of any future time. Every day and every moment bring their duties and trials, and need their appropriate grace. There must, therefore, be constantly repeated acts of faith; and by means of faith a constant application of the atoning. efficacy of the blood of the Cross; both to preserve against the power of existing temptation, and also to wash the mind from the impurity of its stains, when we have already yielded to it.

We would observe, finally, that temptations are profitable trials of the religious life, and are particularly calculated to purify and strengthen our faith. They are grievous for a time, it is true; but they are calculated to secure, in the end, the peaceable fruits of righteousness. Very few have become strong in faith, who have not passed through great trials. It is said of the Savior himself, that he "learned obedience by the things which he suffered."

CHAPTER TWENTIETH.

"Believe that ye receive, and ye shall have.”

THE sanctification of the heart and all those various blessings, which are involved in sanctification, depend, not exclusively perhaps, but yet in a great degree, upon two leading principles; FIRST, an entire consecration of ourselves to God, and, SECONDLY, a full and unwavering belief that the consecration is accepted. It is not enough to offer all; but, in the same spirit of reliance on God, we must also believe that all is accepted. It is the belief that God is faithful to his word, and that, in ac-` cordance with his word, he will receive and does now receive all that unreservedly lay themselves upon his altar, which seems especially to secure the presence of a sanctifying efficacy. On the contrary, he, who consecrates himself to God, however sincere he may be in the act of consecration, but who greatly dishonors the veracity of God by remaining without the faith of ACCEPTANCE, deprives himself of that mighty power, which faith alone is capable of imparting, and necessarily lies prostrate and exposed to all the dreadful attacks of the adversary.

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It is in connection with this view, as it seems to me, that we are enabled to appreciate and correctly understand certain passages of Scripture, which are frequently mentioned in connection with the subject of present sanctification; such as the following. "Therefore I say unto you, what things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." Mark 11:24 "And this is the confidence that we have in Him, that, if we ask any thing according to his will, he heareth us. And if we know [that is, have full faith or confidence in him,] that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him.". 1 John v: 14. The doctrine of these important passages is this. In consecrating ourselves to God, and in praying sincerely for those things which are agreeable to the will of God, such as our sanctification, and those Christian graces which are implied in sanctification, we may be certain that they will be given to us, and that they are now given to us, if we have no doubt in God's word. The certainty of the result, when the condition on which it depends is fulfilled, viz. a full belief of the truth of the divine declaration, is necessarily involved in the veracity of God; and not, as is sometimes supposed, in the mere fact of believing. This is an important distinction. It is God's everlasting TRUTH, and nothing but his truth which is the real foundation of the great principle involved in these passages. Nevertheless, it must be admitted, that the result cannot take place without the specific