But some will say here also, in connection with the views now presented, Shall we remain inactive? I reply, that man is justly and efficiently active, when he is active in communication with God; and yet remaining deeply in his own sphere of nothingness. Man never acts to higher and nobler purpose, than when, in the realization of his own comparative nihility, he places himself in the receptive position, and lets God work in him. He, who is receptive, is neither idle nor unprofitable. In the intercourse between man and his Maker, it is the receptive and not the communicative activity, which is the source of truth, riches, and power. The religious man, in his receptive activity, is like the earth, (so far as we can compare things mental with material,) which receives into its ploughed and expanded bosom the morning dew and the summer shower and the daily sunshine; that thus, by being prepared to receive them, and by being endowed with abundant communications from without and above, it may subsequently become rich in itself; and in its own vitality, as it were, be crowned with fruit and flower. Or perhaps we may say more appropriately, that he is like those scholars, who are impressed with a sense of their own inferiority and ignorance, and are willing to sit patiently and humbly at the feet of their distinguished teachers, that they may grow in knowledge. Their minds are receptive, but not inert; are in the attitude of listening, but are not idle. They ultimately, in the way of cooperation with what they have received, become fruitful in themselves; but it is only because they are humble and attentive recipients in the first instance. - SEVENTH. Besides that cooperation in particular emergencies, which has already been remarked upon, we may observe further, that God requires a constant cooperation; a cooperation moment by moment; what some writers have described "as living to God by the moment." It is an universal law, unalterable as God is and lasting as eternity, that no created being can be truly holy, useful, or happy, who is knowingly and deliberately out of the line of divine cooperation, even for a moment. Accordingly we are to consider every moment as consecrated to God. It is true, that, in order to the full and assured life of God in the soul, there must be the general act of Consecration, which has already been explained in a former Chapter; and which is understood to relate to a man's whole nature, and to cover the whole ground of time and eternity. And we may say further, that it is proper to recall distinctly to mind and to repeat at suitable times the general act of Consecration: but it does not appear to be necessary, in the strict sense of the terms or in any other sense than that of repeating it, to RENEW it, unless it has been, at some period, really withdrawn. But while the general act remains good, and diffuses its consecrative influence over the whole course of our being, it is necessary to consecrate ourselves in particulars, as the events or occasions of such particular consecration may successively arise. And in the remark, as we now wish it to be understood, we do not mean merely those events, which, while they are distinct, are peculiarly marked and important; but all events of whatever character. In other words, although we may have consecrated ourselves to God in a general way and by an universal act of consecration, in all respects and for all time, we must still consecrate ourselves to him in each separate duty and trial, which his Providence imposes, and moment by moment. The present moment, therefore, is, in a special sense, the important moment, the divine moment; the moment, which we cannot safely pass, without having the divine blessing upon it. Thus extensive is the doctrine of divine cooperation, when it is rightly understood. How thankful should we be, thus to be permitted, to enter into partnership, insignificant as we are, and to become co-workers with God! Such was the life of Enoch, of Abraham, of Daniel, of John, of Paul. How the idea of the life of man, thus united with the life and activity of God, throws discouragement and dishonor upon all low and grovelling pursuits, and at once elevates and sanctifies our nature! CHAPTER THIRTY-SEVENTH. Distinction between impulses and a sanctified judgment. Ir is sometimes the case, that persons act from certain interior impressions, which may properly be termed IMPULSES. It would certainly be very injurious to the cause of holiness, if the doctrine should prevail, that mere interior impressions or impulses may of themselves become the rule of conduct to a holy person. That persons in sanctification are under a divine guidance, and that they cannot retain the grace of sanctification without such guidance, is entirely true. But it has sometimes been the case, that men have mistaken natural impulses for the secret inspirations of the Spirit; and in the flattering belief of being guided by a higher power, have experienced no other guidance than that of their own rebellious passions. On the danger of such a state, of which the church has seen too many melancholy instances, it is unnecessary to remark. We proceed, therefore, to lay down some principles, which, if we do not err in our statement of them, will be of some assistance in guiding us, in relation to this practical and important subject. DISTINCTION BETWEEN IMPULSES AND JUDGMENT. 389 FIRST.-The Holy Spirit is very various in his operations upon men; but it will be conceded, I suppose, as a correct principle, that He generally conforms himself in his operations, whatever they may be, to the structure and laws of the human mind. Accordingly in those operations, the object of which is to guide or direct men, it will be found, that He always acts in connection with the powers which are appropriate to such a result; and particularly in connection with the perceptive and judging powers. We desire it to be kept in mind, that we are speaking here of his directing or guiding operations; in other words, those, which have a special connection with human conduct. These are the operations, which most intimately concern us; and in regard to which it is most important to establish correct principles. We proceed to say, therefore, it is very obvious from man's mental structure, although he is sometimes the subject of a purely instinctive movement, that God designed, that the perceptive and judging powers, which He has given us, should ordinarily furnish the fundamental condition or basis of human action. And if in his spiritual providences it should be found to be his practice to guide men in any way not in accordance with this design, he would be inconsistent with himself. The first principle, therefore, which we lay down is this, that the Holy Spirit guides men, by operating in connection with the perceptive and judging powers. And we may properly remark here, that this view, which is so important, as to be deserving of |