do them." Now, my dear Madam, here begins conviction of sin. It flows into the mind, in BELIEVING that what these Scriptures testify of every fallen creature, in his natural temper, condition, and deserts, is true, of me in particular. Ungodly persons read these Scriptures, but whilst they do not believe them, they affect them no more, than if they knew them to be lies. No conviction, no fear, no concern, no desire after Christ, till these truths are, more or less, believed. Men may believe in the eternity of hell-torments, and yet never believe that THEY deserve such misery; but unless they deserve the curse, they will never believe themselves under the curse, and, of course, cannot even thank God for a salvation which they deem unnecessary for them. God's most tremendous threatenings against unrenewed persons, work conviction of their danger, when they believe that they are unrenewed-that God never would have threatened them with such woe, if they had not deserved it. A hearty belief that God is too holy to commune with unholy souls; too just to connive at the least sin, and too true to forfeit one jot of his word, works in a soul, spiritual conviction of its real state. “What shall I do to be saved?" is a question which arises from a belief that the soul is lost! hence comes the feeling need of mercy! Thus faith is the belief of God's report of the state of man, and his desert. But before he credits this testimony, the arm of the Lord must be revealed to the heart, Is. liii. 1. Now the grand and interesting inquiry is, do I heartily credit these Scripture testimonies, as they relate to all mankind in general, and to me in particular? Shall I say, dear Madam, do you believe them? heartily believe them? Do you, indeed! Yes, you reply: yes; I trust I do believe them, respecting myself, as well as others. Well, dear Madam, a spiritual conviction of the truth of these testimonies, is faith!-Faith, in part of the report or testimony of God respecting fallen man. And what effects will such a faith produce in the soul?-SELF-ABHORRENCE. "I have heard of thee by the hearing of the ear (saith Job), but now mine eye seeth thee;" that is, now my mind spiritually perceives thy true character, from the testimony of thy word; now I believe what is declared of thee: "wherefore I abhor myself, and repent in dust and ashes"-Job xlii. 5, 6. And, indeed, how can he do otherwise, when he views himself as God views him? and he has learned God's views of him from his own declarations in the Bible, which he now believes. Before a sinner believes the

scriptural account of the fall, his mind is replete with self-complacency; he "thinks more highly of himself than he ought to think." But when he believes the scriptural account of him to be true, he then loses, by degrees, that good opinion of himself, and his doings, which he had indulged, and thinks "soberly." Formerly he could plead for the dignity of human nature, the honesty of his heart, and the goodness of his intentions. He had his infirmities, it was true; but whilst he judged only by outward actions, he thought he was not so bad as many others. Now, reading and believing God's description of his heart-his heart, which he had overlooked; his language is, "unclean! unclean!" He will feel shame, grief, fear, and self-despair, working alternately in his breast: his self-righteousness, false hopes, fair prospects, and self-sufficiency, are now falling apace. Concern about his danger, anxiety for his safety will arise in his mind. He will be "poor in spirit," and look out for relief in the same word that proclaims his miserable condition. He resolves and breaks his resolution. He strives against sin, which only convinces him that he is as weak, as he is wicked. At length, after labouring in vain, and spending his strength for nought, he sees himself viler, and feels himself weaker; confessing himself a sinner—nothing but a sinner, the chief of sinners-having nothing to pay, nothing to plead, falls on his knees, and from the depth of a broken heart-Behold! he PRAYETH!" God be MERCIFUL to me, a sinner!" and (merciful God!) a oroken and a contrite heart, thou wilt not despise."

Peter said to Jesus, "We believe, and are sure, that thou art that Christ, the Son of the living God"-John vi. 69. Here was assurance; of what? Not an assurance to say, "Christ is mine, pardon is mine, heaven is mine." No: but that Christ was the true Messiah. They compared his person, temper, conduct, and miracles, with prophecies; and, by overpowering evidence, they were fully persuaded, that he was the Christ. Thousands, and tens of thousands, may have a full assurance of this truth (as devils have) and yet have no assurance of their interest in Christ. Again, what is Mr. H.'s meaning of the words faith and assurance. In Rom. iv. 21, it is said :—Abraham "was fully persuaded, that what God had promised he was able to perform." What was he fully assured of? He was an old man;-Sarah was past child-bearing; yet God promised him a son by her. He believed, steadily believed

that God was able to fulfil his word against all apparent impossibilities he was fully persuaded of this, "being strong in the faith, he staggered not at," or disputed the truth of," the promise through unbelief." But this passage proves not that faith in the truth of God, and assurance of the favour of God, are one thing, but two, entirely distinct from each other. A person might have faith in the power and truth of God, such as would remove mountains, and yet not have an assurance of the divine favour, nor that favour itself— I Cor. xiii. 2. Many sincere, though weak Christians, have a full assurance of the power of God, to grant them any blessing they need, who yet have no assurance of the love of God towards them.

On this subject Mr. H. writes confusedly. He does not distinguish between my faith in the truth of a promise, and assurance of my interest in the blessing promised. I may believe the promise true, and yet not be assured it is made to me. Yea, I may, for a long time, even through life, have many strong and trying doubts about the latter. I may believe that there is a house-a house in heaven -a house not made with hands—a house eternal in the heavens2 Cor. v. 1, 2. I may believe in the reality of its existence, the glory of its nature, the eternity of its duration, and that all believers shall enjoy it, and still not be assured it is mine! You and I, dear Madam, may believe these things of it, and yet not be able to say, with the assurance of Paul, and many of the Corinthians, “We have a house; we know that we have a house, not made with hands, eternal in the heavens." I may believe that Christ is the true God; that his righteousness is perfect; that his grace is rich, and sufficient to save the chief of sinners. In consequence of this faith, I may commit my soul to him in humble prayer, and trust it with him in humble hope; and if so,' I possess faith" true, genuine, saving faith;" but still I may not be able to say, with Thomas, “My Lord and my God!" John xx. 28. The former is faith in the divine report; the latter is assurance that Christ is mine! I may believe that Christ is a Redeemer, an all-sufficient, and every way a suitable Redeemer; I may believe that I need him as such, and apply to him, rely on him, and walk humbly with him, in consequence of the belief of these things; this is faith, true faith: but to say, with Job, xix. 25, "I know that my Redeemer liveth;" this is assurance, and is not founded simply on the testimony of God in his word, as faith is, but on my own experience of a work of sanctification in my heart.

Mr. H. quotes this passage of Job's experience, and what does it prove? Not that faith and assurance are the same; not that it cannot have a being without assurance. Not that every believer, half of them, or even a third part of them, attain to assurance in this life :-no; but it proves that Job was then possessed of an assurance, a truth which nobody denies. How many Christians believe that God is independently happy; that he is the portion of his people, and spiritually long to know that he is their portion, who cannot join with David, saying, “He is my portion for ever!" Ps. lxxiii. 26. Such Christians have faith in God's word; but no assurance of their interest in God's favour.

The Apostle wrote to the believing Hebrews, who were "holy brethren, and partakers of the heavenly calling." Heb. iii. 1. Most of them were babes in knowledge and experience, Heb. v. 12-14. They had faith, though no assurance of it: but he wishes them to shake off slothfulness, diligently to seek and pursue the full assurance of hope unto the end, Heb. vi. 11, 12. The Apostle Peter writes to those who were begotten to a lively hope, 1 Pet. i. 3; kept by faith in the power of God, verse 5. Who possessed precious faith in the righteousness of God our Saviour, 2 Pet. i. 1; who were the elect, 1 Pet. i. 2: but did not know it. They had faith, precious faith; the faith of God's elect; faith in the righteousness of God our Saviour, but not assurance. They did not, could not, say Christ is mine! pardon is mine! grace and all spiritual blessings are mine! No; they were not sure of this. Hear the exhortation to them, 2 Pet. i. 10-" Wherefore, the rather give diligence to make your calling and election sure." This proves, FIRST, that, though possessed of faith, they did not possess assurance; they were not sure, that they were elect. SECONDLY, that they must be sure they were converted, or called, before they could prove their election, or that Christ was their's, pardon their's, and heaven their's. And, THIRDLY, that if they would ever arrive at the point of assurance, they must be diligent in the pursuit of it, by pursuing a greater evidence of a work of sanctification in their souls, as the preceding verses prove.

Faith in Christ, is essential to salvation; but assurance is not. Faith respects the truth of the promise; assurance relates to a knowledge of my interest in the blessing promised. Faith will exist without assurance; but assurance cannot exist without faith. Faith rests on the word of God, simply; but assurance particularly

relates to my experience of the saving operations of the Spirit. He who possesses faith, is safe; he who has assurance, is happy.

Theron, therefore, was perfectly right (Dialogue xvii. page 411); on 1 John v. 13. They were believers, but they had not assurance. They had a title to eternal life, but did not know it. St. John says, "I write to you, that you may know" it. How plain, positive, and strong a proof is this, that faith may be possessed without assurance; and, therefore, that they are two distinct things. And mark Aspasio's answer, His confidence wavers about his doctrine. This text staggers him. He is all supposition. He dare not, in the face of this Scripture, assert. No; but says, "Is it certain ?” “I imagine the privilege and comfort should go together. We should be persuaded that he has paid our debts--we should rest assured.” This is all true; assurance is a comfortable thing-believers long for it; but this does not prove they have it; or that those believers to whom St. John wrote had it; but the above text is a clear, strong proof that they had it not. It proves that all believers have not assurance. It is attainable, highly desirable, diligently to be sought, by all who believe on the name of the Son of God; that is, who believe what the Scriptures declare concerning Christ; for they record what God says of his Son, for us to believe.

In Dialogue xvii page 414, Mr. H. is extremely wrong. Pray, dear Madam, read the whole account in the Evangelists. The disciples said that Christ was risen from the dead; Thomas did not believe it, declared he would not, unless he could see and feel him. Christ appears, and knowing what Thomas had said, though absent, surprises him by using his own words, and offering him his own desired evidence; tells him not to be faithless (that is, doubtful about his resurrection); but believing, like the other disciples. Surprised at Christ's knowledge of his rash resolve, charmed with his condescending goodness, perfectly convinced that it was Christ, he exclaimed, with a transport of delight, "My Lord, and my God!" "Thou hast seen me and believed," said Jesus. Believed what ?-That Christ was his Lord? No: he had expressed no doubt about this; but that Christ was risen from the dead! This is what Christ then called believing.

You will not, I believe, suspect me for an enemy to the doctrine of assurance, by what I have written, or may yet write, upon the subject. No: I did, for upwards of two years, long, pray, wait for,