cept of us, while we are withholding the entire consecration of our bodies and our spirits, and are therefore knowingly sinning against him, evidently implies a conviction on the part of the person who is the subject of the belief, that God is not necessarily displeased and offended with sin. A view of things alike contrary to reason, the character of God, and the Scriptures; and therefore not reasonably to be expected in any one. We are constrained, therefore, to draw the conclusion, (a conclusion so obvious in itself that it clearly does not require much array of argument,) that assured confidence in the character and administration of God, combined with the additional element of assured faith in our present acceptance with Him, cannot exist, except in connection with entire consecration. In other words, we must be conscious of doing all that we can do in the fulfilment of God's holy will; of separating ourselves from every voluntary transgression; of discharging with divine aid every known duty; of laying all our powers, possessions, and gifts deliberately upon the divine altar, and without any intention of ever resuming them. The man, who is truly set apart to God in consecration, strives and prays continually, that he may not, in the smallest thing, offend his heavenly Father. He would infinitely prefer death to known transgression, even the slightest transgression. In this state of mind, it is easy to see, that there is a natural basis for the exercise of faith, particularly the faith of personal acceptance, in the high est degree. In such a state of things, when the obstacles, which previously existed, are removed, the soul naturally turns to God; naturally relies upon him. It becomes easy to believe, when before it was found very difficult. The Holy Spirit enters and operates without obstruction in a mind, which is in this position. The promises are readily received. Such a soul feels, that it would be sin to doubt; and thus with the divine blessing, it rises superior to every degree of hesitation, and enters into the rest of assurance. (3)-Perhaps it should be added further, in order to meet an inquiry naturally arising in the minds of some, that faith in the highest degree or assurance of faith, although we have reason to think it never fails to follow the act of Consecration sooner or later in the case of minds not unfavorably affected by some physical or mental disorder, does not always immediately follow such consecrating act. There are various incidental causes, which sometimes operate to check and diminish the exercise of assurance of faith for a time, notwithstanding the dedicating or consecrating act; such as a general ignorance on the subject of faith, and particularly previous habits of unbelief, the unfavorable influence of which does not always. cease at once. And it is not irrational to suppose, that there may also be reasons existing in the mind of God, but unknown to us, why he should see fit to delay temporarily the bestowment of this great gift, especially in that particular, which relates to our personal acceptance and safety. Accordingly it is said in Hebrews 10: 36, 37, "Ye have need of patience, that, after ye have done the will of God, ye might receive the promise; for yet a little while, and he, that shall come, will come, and will not tarry." But God does not delay, even for the "yet a little while" arbitrarily and without reason, although we may be ignorant what that reason is. I believe it is a common and correct opinion, that the delay exists only so long as God sees best for the person himself. In other words he delays, in order to wean him more effectually from all reliance upon any thing but simple, childlike trust in the divine word; and thus to prepare him for the reception of the blessing under the most favorable circumstances. There is perhaps some hidden tendency, which is scarcely known to the individual himself, such as a disposition to look for some specific sign or manifestation, or something of that nature, which remains to be smitten and crucified; and which, there is no doubt, will be crucified and taken out of the way, as soon as the person himself learns, in connection with God's continued dealings with him, where and what it is. But I do not suppose that God will thus withold himself, even for a moment, from one who is fully prepared for him in all respects; and who in connection with the fact of entire consecration, is truly willing, irrespective of joys and sorrows, of human aid and opposition, of the light of vision, and of the terrors of darkness, to live in that simple and mysterious way of FAITH alone.- "Come ye out from among them and be ye separate, saith the Lord, and TOUCH NOT THE UNCLEAN THING; and I WILL receive you and WILL be a Father unto you, and ye shall be my sons and my daughters, saith the Lord Almighty ?" And permit me here to inquire of the individual, who has had the patience and kindness to accompany the writer thus far, whether he has been able to apply the truths and principles, which have been brought to his notice? Do you believe, that God requires you to be holy; that he has made provision for your sanctification in the present life; and that there is any reasonable prospect, with divine assistance, of attaining to this desirable state? Have you felt, with the sincerity and depth of feeling appropriate to the case, the obligation to be holy? Relying upon the sanctifying results of that same great expiation on the Cross, which is the foundation of your hope of pardon for past sins, have you deliberately and decidedly brought all and laid all upon the altar of God, as a sacrifice offered and consecrated to him? Have you believed in God, that he is true to his word, which declares him to have an open arm for the returning sinner; and that, from the moment of your laying all upon his altar, you have been, and are now accepted? Is your faith not only of that personal or appropriating character, which applies God's word and promise to yourself, but is it a strong faith? Is it, as the faith of every Christian ought to be, the FAITH OF ASSURANCE? Like that of the individual, who has already been referred to, who sealed the truth of his hope, by dying in the fire at the stake, "above self in a higher self, above the form in the power, above the letter in the life." Permit me to say, my brother, in the spirit of sincere humility and kindness, that the way, in which you are called to walk, is what it is represented to be in the Scriptures, "a straight and a narrow one." But it is a way, which must lead somewhere; and it is obvious, also, that it must be a way, which differs from every other way. I appeal to you to say, under the guidance of an enlightened Christian conscience, whether it is not in the direction, or very nearly in the direction, indicated by these questions? Most solemnly and deliberately do we affirm our conviction, that, in order to know God by an inward communion with him, all must be laid upon the divine altar with a renunciation without limits; and that he, who brings the offering, must believe with a faith unwavering, that God accepts it. Is it in your power, relying either upon Scripture or upon reason, to indicate any better way? If not, then delay no longer; cease to feed on husks that you may eat spiritual bread; renounce the life of self that you may possess the life of universal love; be all to God, that He may be all to you. I sat me down in earth's benighted vale, |