CHAPTER ELEVENTH. Of a Life of special signs and manifestations, as THE views, which have been taken of the life of faith, will aid us in forming a proper estimate of a tendency, which is often noted among the followers of Christ, to seek for signs, tokens, and manifestations, as the basis, in part at least, of their full reconciliation with God, and of a holy life. We are aware, that this tendency arises, in some cases from ignorance; but there can be no doubt, that it has its origin chiefly in that dreadful malady of our nature, the sin of UNBelief. But considered in any point of view, and as originating in any cause whatever, we cannot regard it as otherwise than wrong in principle, and as exceedingly injurious in its consequences. In reading, not long since, the Memoirs of the pious and devoted Lady Maxwell, our attention was directed to a consecration of herself to God, at an early period of her life, conceived in terms, which, as it seemed to us, a more matured judgment and a more advanced experience of God's faithfulness, such as she had in the later periods of her life, would not have entirely approved. The portion of this interesting act of Consecration, to which reference is here particularly made, is as follows. "If thou, Lord, wilt manifest thy dear Son to me, clear up my evidence of my interest in him, shed abroad his love at all times in my heart, and let me feel him ever drawing me to himself with the cords of love, and in times of trial make his strength perfect in my weakness, and not desert me in duty nor in temptation; if thou, Lord, wilt do these great things for me, then, in thy strength, I give myself unto thee, soul, body, and spirit, in the bonds of an everlasting covenant never to be forgotten."-It seems to be a fair inference from these expressions, that this pious lady had an earnest desire, at the period of making this consecration, to devote herself entirely to God; but that she had not faith enough, or perhaps we might properly say, she was afraid to commit herself without reserve into the hands of her heavenly Father, which is the true idea of consecration; and without which no act of consecration can be of any value. In other words, she had not faith enough to make this important surrender or renunciation of self, (a renunciation which is so indispensable to a full realization of the inward life,) without some special testimony of his favor; some inward sign, some specific feeling, something, probably not very definitely represented even to her own conceptions, which should assure her, antecedently to the full surrender on her part, of the_divine acceptance. Many persons, who have seen and have corrected the error, and are now living the true life of faith, can testify, that, in the earlier periods of their experience, they have hesitated and been perplexed in a similar manner. And as the subject is practically one of great importance, it may be proper to introduce here some instances and illustrations, in addition to what has already been said. "My anxiety," says a religious person, whose experience is given in a recent publication, "for advancement in holiness increased. My mind became exceedingly burdened. I was convinced, that I must make a new and ENTIRE Consecration of myself to God, yet shrunk from such a total surrender. I sometimes felt, that if the Lord would make some communication to my soul, as a PLEDGE that he was ready to meet me, and would grant sufficient grace in case I entered into such solemn covenant to be his, I could then venture to engage to live henceforth for him alone; but, through weakness of faith, I dared not venture forward upon his naked promise. No such aid to my faith, however, was granted. I saw that the surrender must be UNCONDITIONAL." Says another writer in the same Work, "I continued seeking for light on this subject, when one night, after a severe struggle with unbelief, I covenanted with the Lord, that, if he would keep me from all sin through the next day, I would then believe that such a state might be enjoyed on earth. All was now calm. I rose in the morning, in the same peaceful frame of mind, and at the close of the day I could not but acknowledge, that I had enjoyed something, to which I had ever before been a stranger. An incident occured, which, at any other time, would have excited feelings of anger; but it did not, in the least, disturb the deep quiet which reigned within. The time had arrived for me to fulfill my covenant promise. But, alas, unbelief triumphed; and I desired ANOTHER SIGN, which was the continuation of this full salvation for one week. I thought this manifestation of saving grace would put the doctrine beyond any further doubt. But I had had sufficient evidence. I had persisted in unbelief; and my request was not granted."* The signs, tokens, or manifestations, which both those who are seeking religion in the first instance, and those who are aiming at its highest attainments, not unfrequently ask for, either in express words or by the hidden language of the secret tendency of the mind, are various; but the most of them may probably be brought together under three heads or classes.-The FIRST class are those, which are external; sometimes an object of vision addressed to the outward sight; sometimes a sound addressed to the outward hearing; or some remarkable combination of circumstances in relation to our persons or families; or something peculiar and striking in God's providences; or perhaps the suggestion of passages of Scripture of a certain character; or the personal appearance of the Savior, revealed either in his earthly or his celestial body, and made *Guide to Christian Perfection, Vol. I, p. 266; Vol. II, p. 173. See also further illustrations of this subject, Vol. II; pp. 31, 202; Vol. III, p. 221; and Vol. IV, p. 184. The manifesta present to the outward vision. tion, which was made to Paul in his journey to Damascus, when he saw a bright light shining from heaven, and heard a voice, and perhaps also that of Stephen, when he saw the heavens opened and beheld the Savior at the right hand of God, were of this class.-The SECOND class are those, which are internal, in distinction from those which are external; but still are essentially of a perceptive or intellectual nature; that is to say, are not necessarily attended with an effect upon the heart. A person, for instance, may inwardly and intellectually have a revealed perception of heaven, of angels ascending and descending, of bright and rejoicing companies of the saints, or of anything else which is a matter of knowledge and revelation, whether it has relation to the world of happiness or the world of woe. Such manifestations are not seen outwardly or by the outward sense; but when they are really from God, are made known by a divine communication operating in the intellectual part. And this is done so distinctly as entirely to control belief; though it is not necessarily attended with holy emotion. We have an instance of this in the apostle Paul, when, without knowing whether he was in the body or out of the body, he was caught up, as it were, into the third heavens, and beheld things unutterable. The THIRD class are peculiarities in emotive and affective experience; in other words, the existence of specific emotions and affections of a peculiar kind; such as the experience of sorrow in a very |