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upon him. It becomes easy to believe, when before it was found very difficult. The Holy Spirit enters and operates without obstruction in a mind, which is in this position. The promises are readily received. Such a soul feels, that it would be sin to doubt; and thus, with the divine blessing, it rises superior to every degree of hesitation, and enters into the rest of assurance.

(3.)—Perhaps it should be added further, in order to meet an inquiry naturally arising in the minds of some, that faith in the highest degree or assurance of faith, although we have reason to think it never fails to follow the act of Consecration sooner or later in the case of minds not unfavorably affected by some physical or mental disorder, does not always immediately follow such consecrating act. There are various incidental causes, which sometimes operate to check and diminish the exercise of assurance of faith for a time, notwithstanding the dedicating or consecrating act; such as a general ignorance on the subject of faith, and particularly previous habits of unbelief, the unfavorable influence of which does not always cease at once. And it is not irrational to suppose, that there may also be reasons existing in the mind of God, but unknown to us, why he should see fit to delay temporarily the bestowment of this great gift, especially in that particular, which relates to our personal acceptance and safety. Accordingly it is said in Hebrews 10: 36, 37, "Ye have need of patience, that, after ye have done the will of

God, ye might receive the promise; for yet a little while, and he, that shall come, will come, and will not tarry." But God does not delay, even for the "yet a little while,” arbitrarily and without reason, although we may be ignorant what that reason is. I believe it is a common and correct opinion, that the delay exists only so long as God sees best for the person himself. In other words, he delays, in order to wean him more effectually from all reliance upon any thing but simple, childlike trust in the divine word; and thus to prepare him for the reception of the blessing under the most favorable circumstances. There is perhaps some hidden tendency, which is scarcely known to the individual himself, such as a disposition to look for some specific sign or manifestation, or something of that nature, which remains to be smitten and crucified; and which, there is no doubt, will be crucified and taken out of the way, as soon as the person himself learns, in connection with God's continued dealings with him, where and what it is. But I do not suppose that God will thus withhold himself, even for a moment, from one who is fully prepared for him in all respects; and who, in connection with the fact of entire consecration, is truly willing, irrespective of joys and sorrows, of human aid and opposition, of the light of vision, and of the terrors of darkness, to live in that simple and mysterious way of FAITH ALONE.

"Come ye out from among them and be ye separate, saith the Lord, and rouCH NOT THE UNCLEAN

THING; and I WILL receive you and wILL be a Father unto you, and ye shall be my sons and my daughters, saith the Lord Almighty."

Glory to God alone.

"Oh Loved! but not enough, though dearer far,
"Than self, and its most loved enjoyments are;
"None duly loves Thee, but who, nobly free
"From sensual objects, finds his ALL in Thee.

"Glory of God! thou stranger here below,

"Whom man nor knows, nor feels a wish to know;
"Our faith and reason are both shocked to find
"Man in the post of honor, Thee behind.

"My soul! rest happy in thy low estate,
"Nor hope, nor wish, to be esteemed or great.
"To take the impression of a Will Divine,
"Be that thy glory, and those riches thine.

"Confess Him righteous in his just decrees,
"Love what He loves, and let his pleasures please;
"DIE DAILY; from the touch of sin recede;

"Then thou hast crowned Him, and he reigns indeed.

CHAPTER FOURTEENTH.

Relation of Assurance of Faith and Perfect Love.

In the preceding Chapter we have endeavored to explain the relation of Consecration to Assurance of faith. But assurance also, as well as consecration, has its relationships. In particular, assurance or perfection of faith and perfection of love are closely and inseparably connected. And it becomes an interesting and in many respects an important inquiry, What is the precise relation, which they sustain to each other?

(1.)-Accordingly we proceed to remark, in the first place, that they hold the relation of ANTECEDENCE and SEQUENCE. Assurance of faith naturally and necessarily precedes assurance or perfection of love. We are aware, that some theologians, and theologians too, not wanting in powers of thought, have exhibited a disposition to reverse this order, and to place love first in time; thus making love the foundation of faith, and perfection of love the foundation of assurance or perfection of faith. But it must be acknowledged it is difficult to see, how such a position of things as this can commend itself either to the light of reason, or to

the plain language and statements of the Scriptures. How is it possible, looking at the subject in the light of nature merely, if we have no confidence in God, no faith in his character, that we should love Him? What are the principles of natural love? Undoubtedly this important affection of the human heart has its principles or laws both of origin and progress. And it becomes, therefore, a proper and interesting inquiry, in what way it arises, and in what way it supports itself in common life? And in answer to this inquiry an obvious remark is, that, with the exception of its purely instinctive action, it always has its foundation in confidence or faith in the object beloved. If we have no confidence in another's character, no faith in his truth, his honor, or his gratitude, but instead of believing in him as possessed of good and interesting traits, are obliged to regard him as characterized by what is mean, false, and evil, it seems to be impossible on natural principles, that we should love him. It is true, we may, in certain respects, be interested in such a person; we may exercise towards him the love of pity or benevolence; but we cannot exercise that form of love, which alone is appropriate to God, viz. the love of COMPLACENCY. Faith, therefore, must precede love. And this, which is the law of natural love, is also the law of religious love. And I think it is obvious from what has been said that we may go further and say, that faith not only sustains to love the relation of antecedence, but sustains also the relation of a CAUSE; not of an absolutely efficient

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