character of sanctification or holiness either is, or can be properly ascribed.

(5.) We remark, finally, that a life of faith, in distinction from a life of manifestations, is not necessarily, as some seem to suppose, exclusive of feeling. The difficulty, which exists in the minds of those, who entertain the idea, that a life of faith is a life without feeling, arises from that limited view of things, which considers faith in its own nature, exclusive of its relations and results. And it may be well to say here, that a thing is never properly understood, and cannot be properly understood and known, unless it is understood and known in its relations and results, as well as in itself. And on this ground, therefore, we assert, the relations and results of faith are such, that it is a great mistake to say, that a life of faith is a life without feeling.

In our inquiries into the nature of the religious life, we wish, if possible, to ascertain the foundation principle, the corner-stone. And we cannot have any hesitation in saying, both from the Scriptures and from the nature and reason of the thing, that this principle is, and must be FAITH. Undoubtedly there may be feeling of some kind without faith; but there cannot be truly acceptable religious feeling without it. Faith must precede. I think we may lay it down as a fixed and unalterable principle, that any feeling, however strong it may be, which exists antecedent to faith, or which exists irrespective of faith, can never be relied on as of a truly religious and saving value. But if the true doctrine is, that faith should go first, it is never

theless true, that feeling will come after. In all cases where there is faith, (we mean religious faith, viz. in God, in Christ, and in all divine declarations,) feeling in its various forms, and what is very important, the right kind of feeling, will naturally and necessarily flow out. It will be such feeling as God approves; it will be such feeling as filled the bosom of the Savior while here on earth; always appropriate to the occasion, sometimes gentle and sometimes strong, sometimes characterized by joy and sometimes by sorrow, always bearing the marks of purity and benevolence, but always, when the exercise of faith exists in the highest degree, distinguished by the beautiful trait of calmness and peace.

We might pursue this important subject further; but we leave it with a single observation, accompanied by a reference to an experienced and able writer. We desire it to be understood as consistent with what has been said, that such specific signs, revelations, and manifestations, and also such peculiarities of the more inward and emotional or affective experience as have been referred to in the present chapter, are good in their place. And if it be inquired what their place is, the proper answer seems to be, when they are sent of God, unsought by the creature. It is the prerogative of God to glorify himself in his own way. It is alike the privilege and the duty of men to leave themselves submissively in his hands. If God, in the wisdom of his unsearchable providence, sees fit, for special purposes and on special occasions, to

make remarkable revelations of eternal things, as he did on a few occasions to Stephen and Paul, and John, or in any other ways to impart some marked peculiarities to our experience, we are to receive them in a becoming temper of mind. And to such occasions the humble Christian, who is deeply impressed with his own ignorance and dependence, and desires nothing but that he may be holy, will cheerfully leave them.

"If God indulge you," says Mr. Fletcher of Madeley, "with ecstacies and extraordinary revelations, be thankful for them; but be not exalted above measure by them. Take care, lest enthusiastic delusions mix themselves with them; and remember that your Christian perfection does not so much. consist in building a tabernacle upon mount Tabor, to rest and enjoy RARE SIGHTS THERE, as in resolutely taking up the cross, and following Christ to the palace of a proud Caiaphas, to the judgment hall of an unjust Pilate, and to the top of an ignominious Calvary. Ye never read in your Bibles, 'Let that glory be upon you which was also upon Stephen, when he looked up steadfastly into heaven, and said, 'Behold! I see the heavens opened and the Son of man standing on the right hand of God.' But ye have frequently read there, 'Let this mind be in you, which was also in Christ Jesus, who made himself of no reputation, but took upon him the form of a servant, and being found in fashion as a man, humbled himself, and became obedient unto death, even the death of the cross."

CHAPTER TWELFTH.

Of disinterested or pure Love in distinction from
interested Love.

Ir will be recollected, that it was attempted to be shown in one of the preceding chapters, that evangelical holiness is to be regarded as the same thing with perfect love. The great commandment is: "Thou shalt love the Lord, thy God, with all thy heart, and thy neighbor as thyself." He who begins to love may be said to begin to be holy; but it is he, and he only, in whom the principle of love has subdued that of selfishness, and who loves with his whole heart, in whom holiness can be said to be complete or entire. Faith undoubtedly, whether we consider the subject scripturally or psychologically, is the foundation of love. The views, which have been presented in the preceding chapters, abundantly show, that faith is a principle antecedent to love in time, and absolutely indispensable. But it is love, nevertheless, to which God has assigned the high honor of declaring it to be "the fulfilling of the law." So that the great question, that in comparison with which every other is of small importance, whether we are whol

ly the Lord's, and are truly holy, may be resolved into another, viz. whether we are perfected in love?

But we proceed to remark here, in this position of our inquiries, that there are various kinds of love. There are not only differences in degree, which separate perfect love from all the weaker or inferior gradations; but, what is of vital importance, it is generally understood that there are differences also in nature. For instance, we may love another merely for the benefits which he has conferred upon us; or we may love him for what he is IN AND OF HIMSELF. It is the latter only, which is to be regarded as pure love, disinterested love. It is our object to show in this chapter, that we must not only love God in the highest degree, but with that sort of love, which is in its nature pure or disinterested.

(1.) In the first place, we are required to do this on natural principles. Nature herself,-in other words, the common feeling and common sense of mankind,-teaches us what true love is, in distinction from interested or merely selfish love. If we profess to love a person, it is the common and natural understanding in the case, that we profess to love him as he is; in other words, we love him for what he is in and of himself; and not merely or chiefly for the benefits which he may have conferred upon us. The principles of the philosophy of the mind, which are drawn chiefly from an observation of the feelings and conduct of men, do not appear to recognize any other true love than this. If my neighbor, for instance, declares that