the universe, are holy only as they are holy in and by him. If there is anything at variance with the Scriptures, unsound in philosophy, and pernicious in practice, it is the idea of right or holy living from one's self; that is to say, by means of the elements of strength and of guidance which he has in himself. It is no more philosophical than the doctrine of effect without a cause. Sooner shall the flower grow without the earth and rains to nourish it, or the mighty oak spring from the surface of the barren rock, than the soul of man live without having its roots struck, if we may so express it, in the bosom of the Infinite; and deriving, not a partnership of nourishment, but the whole of its nourishment from God. 6. These views go to confirm some of the principles laid down from time to time by writers, whose object it is to describe and to inculcate the higher states of religious experience. Among other principles, to which I have reference in this remark, are these: -personal and entire consecration; unwavering faith in God's acceptance of the consecration when it is once made; and that practical conformity of heart and life to God's providences, which is termed living by the moment. And it seems to me that this is a proper place briefly to call attention to these principles. 7. And our first remark, in relation to the principle of entire consecration, is, that no man can experience the highest results of religion, and become a truly holy man, unless he has thus consecrated himself to God. We do not suppose, however, that this, although it is indispensable in the growth of religion in the soul, is ordinarily the first thing that takes place. Before a man can consecrate himself to God, he must be led to see that he is alienated from God. Conviction of sin, therefore, would naturally be the first thing. He could hardly be expected to return, until he had first been made sensible of his departure. But when this has been done, when he has been made in some degree to see and feel his situation, and to apply to Christ for relief, he may reasonably be expected, in his new position and in the exercise of a new faith, to lay himself, as it is sometimes expressed, upon the "altar of sacrifice." And in doing this, he alters his whole position. Dissatisfied with his past experience, he now ceases to look to himself, and to repose confidence in himself. In his blindness, of which he now for the first time has a proper conception, although he knew something of it before, he looks to another and higher source for light. In his weakness, which he finds after a greater or less experience to be universal and total, he looks somewhere else for strength. And this disposition to renounce himself, and to place himself entirely in the hands of God for strength and wisdom and whatever else is necessary for him, is what is generally understood to be meant by consecration. But consecration, even when realized in the highest sense, is not enough. And, indeed, standing alone, and without the aid of other principles and feelings, it seems to be wholly unavailable. 8. And, accordingly, another principle, involved in the full or perfect return of the soul to God, is the necessity of appropriating faith; - that is to say, faith, that he who exercises it, is himself received of God, and that God will do in him and for him all that he has promised to do. To give ourselves to God, in order that we may receive him as our life, and at the same time not to believe in him as actually becoming our life in accordance with his promise, is virtually to annul our consecration, because it is impossible for us sincerely to consecrate ourselves to a being, in whom we have not perfect confidence that he will do what he has promised to do. So that faith, as we have now explained the term, is as necessary as consecration. 9. When we have thus fully consecrated ourselves to God, and have faith in him, that he does now receive us, then the true life, which before was greatly obstructed in consequence of the consecration being imperfect or partial, flows from God into the soul with greatly increased freeness. The divine fountain is not only opened, but the obstructions, which had previously existed in the recipient, are removed; so that the elements of life are not only offered but received; and they gradually extend, and perhaps very soon, to every part of the soul. We now live with a true life; but it remains to be said, that we live and can live only by the moment. As soon as God, by his in-dwelling presence, becomes the inspiration and life of the soul, he inspires in it those thoughts and feelings, and those only, which are appropriate to the present time. To every moment of time there is but one mental state which is suited. Between the circumstances of the time and the correspondent attributes of the mental state there is, and necessarily must be, a relationship as wise as infinite wisdom, and as perfect as infinite adjustment. God himself cannot alter it, because he cannot deviate from the perfect to the imperfect. God, therefore, as the infinite giver, (that is to say, when he is allowed to be and is accepted as the infinite giver,) can give only what he does give; and can give it only at the present time. The life, therefore, which we live in God, is and can be only life by the moment. The stream flows forever, but it strikes upon the soul only at the given time. 10. The man who thus consecrates himself to God, and, in the exercise of faith, puts himself in the line of divine communication, so that he receives from God his knowledge, his feeling, and his purpose, is the truly holy man, because he is the whole man. OH SACRED UNION WITH THE PERFECT MIND. Transcendent bliss, which Thou alone canst give! Thus, in thine arms of love, O God, I lie! O, go, and learn this lesson of the cross! And tread the way which saints and prophets trod; Who, counting life, and self, and all things loss, Have found in inward death the life of God. 31 CHAPTER XI. ON UNION WITH GOD IN THE SPIRIT OF PRAYER. God, in doing his own work, accepts of man's agency. Remarks on the operations of the Divine mind. - Illustrations of the subject. Souls in union with God harmonize with the Divine mind in its inward experiences. - God's desires and purposes made known, in some degree, in the experiences of his people. — Of the power of a good man's prayer. THE work of redemption, in all the various forms in which it is carried on, is truly and emphatically God's work. But it is worthy of grateful notice, that our heavenly Father, in doing his own work, condescends to accept of human agency. Placing the Infinite in alliance with the finite, he allows man to be a co-worker with himself. And one of man's great works, that work without which nothing else is available, is prayer. But, in saying this, it should be added, that we use the term prayer, not in the restricted sense of particular or specific supplication, but in the more general sense in which it is sometimes employed, namely, as expressive of communion with God in all its forms. 2. In order to illustrate properly the subject of union with God in prayer, it is necessary to lay down some principles in relation to Divine experience, as it may, perhaps, be termed; that is to say, in relation to the feelings experienced in the mind of God. It is sometimes said of God, that, being infinite and perfect, he is - |