CHAPTER NINTH.

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 lan

guage 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

cause, which would exclude voluntariness of action; but of what is variously called a conditional, occasional, or preparatory cause. So that we may

not only say, that in point of fact, and in the order of nature, faith goes before love; but may properly add, that without the antecedence of faith love cannot exist.

(2.)-As connected with what has been said, we observe further, that it is a law of the affection of love, not only that it will follow faith, but that it will be in proportion to faith. It will be recollected, that we are speaking now of the love of complacency, of which God and all holy beings, are the appropriate objects; and not of the mere love of pity or benevolence, of which other beings and those of a very different character, may be the objects. We repeat, therefore, that love not only depends on faith, in some measure as an effect depends on a cause; but, corresponding also in amount or degree, it will be in proportion to faith. If faith is weak, the corresponding exercise of love will be proportionally weak; if faith is strong, the degree of love will be proportionally strong; if there is an assurance or perfection of faith, there will be an assurance, that is, an assured state or perfection of love. This is the connection, if we have a right view of it, and the permanent law of the two states of mind.

And this relationship and this permanent law of the states of mind under consideration is abundantly recognized in theological writers, as well as in the Scriptures. Archbishop Leighton, after re

marking in his Commentary on Peter, that there is an inseparable intermixture of love with belief, and that they are mutually strenghtened, the one by the other, proceeds to observe as follows. "Many directions, as to the means of begetting and increasing this love of Christ, may be here offered; and they, who delight in number, may multiply them; but surely this one will comprehend the greatest and best part, if not all of them. BELIEVE AND YOU SHALL LOVE; BELIEVE MUCH AND YOU SHALL LOVE MUCH. Labor for strong and deep persuasions of the glorious things, which are spoken of in Christ, and this will COMMAND love."

(3)-We remark again, that these two states of mind, the relation of which to each other has thus been briefly indicated, are identical in their results, in relation to sin. It is entirely evident, that perfect love, when actually in exercise, is inconsistent with the commission of any known transgression. It is the same, as must be evident not only from the statements of those who have been in this state of mind, but also from a slight reflection on the subject itself, with assurance of faith.

Assurance of faith, considered as expressive of a definite religious state of mind, has reference both to God and to the subject of it; to God, among other things, as true to his word both of threatening and of promise; and to the subject of it, as being fully forgiven and accepted in God through Christ. It is not possible, that the man, who sins voluntarily and knowingly against God, can, at the same time of thus sinning, have full and assured

faith in either of these respects. Full faith in God, as true to his promises and threatenings would, either through the impression of strong love and gratitude, or of terrible fear, extinguish all desire and purpose of knowingly doing wrong. And full faith in God, as fully forgiving and receiving us to his favor, is obviously and utterly inconsistent with the fact of knowingly sinning against him at the same time. He, therefore, who is in the enjoyment of assurance of faith, although he may be the subject of various involuntary infirmities and errors which result from our fallen condition, and which require confession and atonement, will never voluntarily and knowingly do any thing against the will of his heavenly Father. And these views, it is hardly necessary to add, are entirely in accordance with those passages of Scripture, which not only speak of faith as peculiarly acceptable to God, but as working by love, and as

PURIFYING THE HEART.

Dr. Increase Mather, who held an eminent rank for learning and piety among the early congregational ministers of New England, has the following expressions in a Sermon on Assurance, which agree with what has now been said. "They, that pretend to assurance of the love of Christ, and yet have no care to observe some of his holy commandments, do but deceive their own souls, and the Lord will reject their confidences. Where there is an eminent Assurance, if built on Scripture promises, there is eminent HOLINESS."

Mr. Ebenezer Erskine, a pious minister of the