to the nature of faith, nor inseparable from a state of grace.

It must be observed that there is a wide difference betwixt the assurance of faith, and the assurance of hope or salvation. The assurance of faith is the belief, the persuasion, or conviction of the truth and certainty of what God has revealed in his word. This is an assurance which is absolutely essential to the nature of faith, and without which we cannot justly be denominated believers at all. If we doubt or discredit what the Scriptures contain, we are unbelievers. If from the proposition, "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life;" we take away the certainty of what it states, or in other words, the assurance of the facts which it affirms: what is the consequence? We must either deny these precious truths entirely, or else be left in a state of awful uncertainty whether God has loved the world, whether he has given his only begotten Son for our salvation, and whether faith possesses any connexion with eternal life. And in the same manner, if we are not firmly convinced of the truth and certainty of every promise and declaration of the Bible, we cannot be said to believe them. We in reality are unbelievers; and expose ourselves to all the dreadful consequences of rejecting the testimony of the God of truth.

We may therefore safely maintain that the assurance of faith, or a clear and full conviction of the reality of the truth believed, is absolutely essential to the nature of fath. In fact, this assurance and faith are one and the same thing. And none who understands the meaning of the language, will ever hesitate for a moment to admit that it is absolutely necessary to the existence of religion in the heart. Faith, and the assurance of faith, are only two names for the same thing.

But the assurance of hope, or of salvation, is quite another matter. This does not consist in the belief of what the Scriptures reveal, but in the knowledge which a Christian possesses of his own interest in the blessings of the Gospel and of his own right to eternal life. It is of this

assurance that we aver, that it is neither essential to the nature of faith, nor inseparable from a state of grace. To assert the contrary, would be to affirm that the essence of faith consists in the belief of our own salvation; that there is no need of the agency of the Holy Spirit to maintain our peace and joy; that the hope and comfort of believers can never be disturbed nor destroyed by temptation; that all who labour under doubts and fears are in a state of condemnation; and that those who are confident and secure respecting their everlasting happiness are safe. But are these propositions consistent with either the letter or spirit of the inspired records?

1. If the assurance of salvation were essential to the nature of faith, and inseparable from a state of grace; then the essence of faith would consist in a belief of our own salvation.

The Scriptures however represent the essence of faith to consist, not in a belief of our own justification, acceptance with God, nor salvation; but in a belief of the testimony of God, of the record which he has given concerning his Son. They describe faith by coming unto Christ, by fleeing for refuge to lay hold on the hope set before us, receiving Christ, believing on him, and trusting in him. Saving faith may therefore be said to be, not a mere belief of the truth in general, but such a belief as leads the soul to apply to the Lord Jesus Christ, for spiritual life and salvation, and to rely on him for all the purposes for which he is offered to us in the gospel.

Now, though from this act of the soul assurance of salvation may, and ought to result; it is at the same time evident that, however closely related, they are neither radically the same, nor inseparably united. By faith we pass from death unto life; by assurance we know that we have become the subjects of this blessed change. By faith we believe to the saving of the soul: by assurance we know that we have believed through grace. By faith we embrace the Saviour, and obtain an interest in all the blessings of his salvation: by assurance we know that Christ and all his fulness are become our own.

Now though frequently conjoined, it is obvious that in

themselves they are totally distinct, and that in the experience of christians they often may be separated. Every living man has a chance for health: but health and life are not inseparable. Every man who is possessed of reason, is capable of learning: but every rational man is far from being a man of literature and science. Some may never have enjoyed an opportunity for cultivating their minds; and others, from the bustle of business or the decay of memory, may have lost much of the learning which they had once acquired. And in the same manner, though faith and assurance are closely allied, they are neither necessarily nor indissolubly connected. Faith may sometimes rise to a calm and settled assurance, and exult with a joy unspeakable and full of glory; and at other times be obliged to contend with weakness and imperfection, with doubts and fears. In some cases the Christian may know in whom he has believed, and in others be able only to say, Who knows but the Lord may be gracious? We may take a medicine fitted to remove our malady, under a full persuasion of its efficacy, and yet not be conscious for a time of a begun recovery. The wellknown generosity of a man of philanthropy, who never was heard to have rejected a single application, may encourage us in our difficulties to solicit his aid: but till we actually receive his assistance, we may have many an anxious thought about the success of our petition. And a sinner may apply to the Lord Jesus Christ, completely convinced of his ability and willingness to save them to the uttermost that come to God by him; and yet be long doubtful whether he himself shall be made a partaker of salvation with eternal glory. Some may never arrive at this blessed hope; and others, who have enjoyed it for a season, may afterwards lose it. Many, who at one time imagined that their mountain stood strong, and that they never should be moved, have soon been perplexed and troubled.

In Scripture, accordingly, we find the assurance of salvation represented not as the essence, but as one of the fruits and effects of faith. For unless this is the case, why do we find those who have already believed through

grace, exhorted to make their calling and election sure? Why are we told, that "being justified by faith we have peace with God through our Lord Jesus Christ; by whom also we have access into this grace wherein we stand, and rejoice in hope of the glory of God?" Why do we find such kind and animating promises made to those who sow in tears, who seek the face of God in sorrow, and who are bowed down, and broken in heart? And why does St. John declare, "These things have I written unto you, that believe on the name of the Son of God, that ye may know that ye have eternal life? If assurance of salvation were essential to the nature of faith, and inseparable from a state of grace; then every believer would be endowed with this inestimable blessing, and it would be as superfluous and absurd to exhort the people of God to seek it, as to enjoin the innocent to sue for pardon, or the seeing to pray for eye-sight.

To affirm therefore that assurance of salvation is essential to the nature of faith, confounds the effect with the cause, the fruits and consequences with the nature and essence of faith.

2. To assert that assurance of salvation is essential to the nature of faith, supersedes the necessity of the influences of the Holy Spirit to maintain our peace and joy.

The sacred Scriptures, however, intimate, that though real religion tends to inspire peace, hcpe and joy, still assurance does not flow from a work of grace by any natural necessity, as heat from the fire, or light from the body of the sun. It is the gift of the Holy Spirit; who is not only the source of spiritual life and vigour, but also the author of peace and comfort; and who may give or withhold hope and consolation, in any measure or proportion that he knows to be most for his own glory, and our best and eternal interests. When our ways please the Lord, he makes our enemies be at peace with us. He makes his paths towards us mercy and truth, and fills us with a peace that passeth all understanding, and a joy that is unspeakable, and full of glory. But if we rebel and vex the Holy Spirit, he will turn to be our enemy, and fight against us. He will withdraw the reviving, strengthening, and

cheering influences of his grace: and, as all the ingenuity of man is utterly unable to produce light to supply the place of the sun, so, when he withholds the elevating and comforting communications of his love, all the contrivances of the Christian are totally inadequate for the removal of the trouble which he feels, and the restoration of the joys which he has forfeited.

This is a case of frequent occurrence. For, though by the provisions of the everlasting covenant, and the power and grace of the Saviour, all the children of God are secured; yet, to manifest their own weakness, and teach them the necessity of habitual and unremitting dependence upon his care and protection, they are often left to bitter and long backslidings. Such, however, is the rooted aversion which he entertains to all sin, that he will not allow it to pass with impunity even in his own people. If they forsake his law and walk not in his judgments; if they break his statutes and keep not his commandments; to awaken them to contrition, to recall them from their wanderings, and compel them to return and seek their rest and happiness in himself, he gives his judgments a commission to pursue them, lays bands on their loins, visits their transgressions with the rod, and their iniquities with stripes, and makes their own wickedness correct them, and their backslidings reprove them. Under these painful visitations, however, it is sometimes difficult, if not impossible, to distinguish betwixt the corrections of a friend, and the rebukes of an adversary; betwixt the salutary chastisements of a parent, and the vindictive inflictions of a judge. In these circumstances, though still interested in all the riches of redeeming mercy; the believer, like a child under the frown of his father, is terrified lest he shall be cast out from the Divine presence, and given over to blindness of mind and hardness of heart.

3. If the assurance of salvation be essential to the nature of faith, and inseparable from a state of grace, the hope and comfort of believers can never be destroyed nor disturbed by temptation.

There is however no truth so certain, but what some