oftentimes the most difficult thing of the whole; difficult, not in itself considered; but in consequence of our naturally fallen condition. Some, it is true, believe easily; -believe at once; and of course enter in at such an open door, that they are filled with surprise. But many stumble at this point. They feel the dreadful effects of former habits of mind. That old unbelief, which has so long kept them far from God, still clings to them. They hesitate, linger, become discouraged, and are oftentimes defeated. It is at this crisis of one's religious history, that the saying of Elizabeth to Mary has an especial meaning; "BLESSED IS SHE THAT BELIEVED.”

There is one thing, in particular, which seems to render it necessary to believe that God does now accept the consecration, which is made. It is, that this belief constitutes, if we may so express it, the transition point, (or rather perhaps the transition itself,) from consecration to sanctification. In the act of consecration we solemnly promise the Lord, that, relying upon his grace, we will now and forever break off from every known sin. But in exercising faith in God as true to his promises and as giving us strength to be his and as now receiving us, we may be said in some respects to do a still greater work, viz. we renounce absolutely and entirely all self-reliance and all confidence in our own strength. And he, who breaks off from every known sin; and at the same time in full reliance upon the word of God and with childlike simplicity, leaves himself entirely and in all things in the hands of God, unresistingly to receive the suggestions and

to fulfill the guidance of the Holy Spirit, necessarily becomes, in the Scripture sense of the terms, a holy or sanctified person. He becomes so, because he is precisely in that position, in which God desires him to be, and in which the grace of God is pledged to give redemption and victory. God necessarily receives him. In other words, he passes from a state of rebellion to one of submission; from a state of unbelief to one of childlike confidence; and from himself and out of himself into God.

The difficulty of believing at this particular crisis results not only from our former habits of unbelief; but also in part, although it may seem to be a contradiction, from the extreme simplicity and facility of the thing to be done. The internal process in the minds of many persons, when they arrive at this specific point, seems to be like this. Is it possible, they say, that we can experience so great a blessing in a manner so easy, so simple, that we stumble at its very simplicity? Must we experience the great work of interior salvation in the way of renunciation, by merely giving up all and by sinking into the simplicity and nothingness of little children? Is there nothing, which is personally meritorious, nothing which is the subject of self-gratulation, neither in the beginning, nor in the progress, nor in the completion of the divine life? And thus, through the extreme goodness of God in making the way so easy, they are confused and kept back. In a word, they disbelieve, simply because in this position of their experience, nothing is required but

believing. Happy is he, who, in losing all things, gains all things. Happy is he, who alienates himself from himself, in order that God may take possession of that self, which he has renounced. Again we repeat, "Blessed is she that believed." It is in the exercise of belief, under the circumstances which we have now been considering, that we realize the full import of those striking passages of Scripture, (passages which we shall probably have occasion to remark upon hereafter) Mark xi. 24, Therefore I say unto you, what things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." And 1st Epistle of John v. 15, "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 he hears us, whatsoever we ask, we know that we have the petitions that we desired of him."

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A faithful and persevering application of the principles laid down in this chapter, attended with reliance on God for his blessing, will result, we have no doubt, in leading persons into the narrow and holy way. We say persevering application, because in nothing is perseverance, a fixed tenacity of purpose, more desirable than in the pursuit of holiness. He, who puts his hand to the plough here, with the secret reservation that he will look back when he pleases, might as well make no beginning. There must be a fixedness of determination, which will not be discouraged by any obstacles; an inflexible will, which, with God's blessing, will continue steadfast to the end.

CHAPTER FOURTH.

On the relation of Natural and Religious Faith.

A PORTION of the remarks of the last chapter, those which have relation to our exercising trust in the divine declarations, naturally introduce us to another subject, which is of essential importance in the internal Christian life. It is not easy to appreciate fully the various practical applications and the important results, connected with the principle of FAITH. A principle so fundamental, taking precedence in the order of nature, though not in rank or degree, even of that of Love, that it would not be easy to bestow upon it too early or too careful a notice. The subject of FAITH will be repeatedly introduced in the course of this Work, and will be considered in various relations and aspects. It is our object in the present chapter, to illustrate briefly the principles and results of religious faith, by a reference to the analogy or resemblance of natural faith; in the hopes that the high place which is assigned to faith in the Scriptures, will be less objected to, when we remember, that, considered as a purely natural principle, it is one of the most powerful and wonderful principles, which our Ma

ker has implanted within us. In other words, if we understand well what natural faith is, we have reason to think and believe, that we shall be more likely to understand and appreciate the doctrines of religious faith.

It will be noticed here, that we do not confound together Natural and Religious faith, as if they were one and the same thing. It is true there is a common nature in some respects; but the difference, nevertheless, is too great not to be distinctly recognized. We consider them, though closely connected, as evidently separate, and shall remark upon them separately and in succession.

FIRST.-We proceed then to say, in the first place, that natural faith is the gift of God in his natural, and not in his religious dispensation of things. In other words, natural faith is a principle of our nature. It is a principle which has its origin in our mental constitution, and is sustained by its appropriate laws. It is so intimately connatural to us, and is so constantly operative, that we sometimes almost forget that we are possessed of such a principle; and we certainly have, in general, but a feeble conception of its immense influence; an influence which is felt at all times, in all situations, and among all classes. A few brief references to the actual state of things will illustrate what we mean.

The life of children, for instance, from the.

period of their infancy upward to the years of their departure from the parental home, is a life of Faith. Not of religious faith, it is true; but still a life of