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 every thing 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.

(3.)-Proceeding to a further application of these views, we remark again; it is obvious from the Scriptures, that we are required to be "diligent in business;" "whatever our hand findeth to do, to do it with our might;" "to provide for our own households;" and undoubtedly every person must, on

Christian principles, regularly and conscientiously, accomplish the appropriate work of his hands, whatever it may be.

But here also, as in every thing else, we must recognize the presence and agency of God. We must do whatever God requires us to do; and must recognize him alike in the fulfilment and the disappointment of our efforts. We must not think too much of the inferior instrumentality of the rain and the sunshine; of the turning of the furrow and of the planting of the seed, although these are important in their place; but placing these and all other secondary acts and causes comparatively under our feet, must endeavor to gain a higher position, and to stand in nearer proximity to the Primitive Agency. "He that observeth the wind shall not sow; and he, that regardeth the clouds, shall not reap." God works in connection with second causes; but not in dependence on them. They are his servants, and not his masters; a sort of dumb expositors of his purposes and will, but in no sense, though blind man seldom looks above them, the originating and effective cause. "In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good."* Blessed is the man, who, as he goes about his daily business, tending his flocks with Abraham, or ploughing his fields with Elisha, can see God in trees and flowers and running brooks, in hills and valleys and mountains, in clouds and * Ecclesiastes, 11: 4, 6.

in sunshine; and can connect him, as an intelligible and effective agency, with everything that has relation to the time and the place, the nature and the results of his labors.

(4.) It is important also, in the experience of a holy life, to extend the principle of the recognition of God's presence and agency, to all public and national events, as well as to those of a more private nature. In republican governments, and in all governments of a constitutional character, there are almost constantly before the public questions of great interest, which, when viewed out of their relation to the Divine Mind, are calculated to excite in the Christian, as well as in others, a degree of anxiety. When he beholds conflicting parties and nations, when he witnesses the wild political commotion and uproar, which has characterized almost every age of the world, the heart of the good man would faint within him, if he he did not know and feel, that the hand of the Lord is in it. And yet the faith even of Christians, when exercised in relation to public events, is exceedingly weak; so much so as hardly, in the comparative sense, to have an existence. It is very different in this matter from what it should be. Nothing but a strange and blind unbelief could thus exile God from a participation in national movements. There has no political event ever taken place; there has been no fall or rise of empires; no building up or overthrow of parties; no aggressions of war or pacifications of peace, without the presence of the hand of the Lord either for good or for evil, for punish

ment or reward. Such is the doctrine of the Scriptures, as well as of reason. Their language is, "The kingdom is the Lord's; and he is the governor among the nations." Ps. 22: 28. "By me kings reign, and princes decree justice." Prov. 8: 15. God says of Cyrus, the Persian king and conquerer, "He is my shepherd, and shall perform all my pleasure; even saying to Jerusalem, Thou shalt be built, and to the temple, thy foundation shall be laid." Isa. 44: 28. And He adds in the next chapter a remarkable passage, which shows, that kings and rulers, who have no realizing sense of the divine superintendence and presence, may yet be the instruments in his hands for the accomplishment of his purposes. "For Jacob, my servant's sake, and Israel, mine elect, I have even called thee by thy name; I have surnamed thee, though thou hast not known me."

Oh, that we might learn the great lesson, (the lesson absolutely indispensable to him, who would experience the highest results of the inward life,) of beholding God, either in his direct efficiency or his permissive and controlling guardianship, as present in all things, whether high or low, of whatever name or nature. Without taking this view of his presence, we deprive ourselves of that great Centre, where the soul finds rest. We are tossed and agitated by passing events. Every thing is perplexed, mysterious, and hopeless.

In conclusion we would remark, that a life of faith is necessarily a life of prayer. It must be obvious, that the faith, which makes God present