faith, except that which receiveth and resteth on Christ alone for salvation, as he is freely given to us in the gospel. This defect and errors does not lie in the act of the mind, nor in the manner of its acting, but in the mind believing a lie instead of the truth, or in believing the truth upon some other ground than the authority of God, or, finally, in not considering scripture truths as a word of salvation

sent to us.

On the other hand, the faith of God's elect is always expressed with so much simplicity and precision in the oracles of God, merely by telling us what it believes, and for what reason it believes such truths, that any attentive reader is immediately enabled to perceive, that saving faith is meant in every place where it is spoken of. I shall not at present mention examples, though many might be adduced ;* nor shall I now anticipate the consideration of such characteristics of an unfeigned belief of the gospel, as pertain to the practical influence of faith, which will be explained afterwards. Only, from the whole it appears, that attention and judgment are absolutely necessary in reading the Scriptures with profit; that, in reading them, we may rightly divide the word of truth, both in our understanding and in our practice.

2. What has been said in the preceding sections, sufficiently accounts for the several denominations of faith, according to its different kinds. These denominations are all taken, either from the things

The reader may, if he pleases, consult the following texts: John iii. 15, 16, 18, 33, 36. John vi. 35, 40, 47. John xi. 25, 26, 40.

which are believed, or from the authority upon which they are believed. If we believe upon the testimony of men, our faith is called human: if we believe upon the testimony of God, our faith is said to be divine: if we believe upon the evidence of reason and argument, our faith is denominated historical or rational: if this historical or rational assent be accompanied with a transient glow of affection, it is designed temporary faith if we understand the word of God, and receive it as his word for our own benefit, this is the faith of God's elect: if we thus apprehend the righteousness of Christ, revealed from faith to faith, this is ordinarily called justifying faith: and if we thus receive salvation in the name of Jesus, our faith is said to be saving.

Perhaps this remark may be reckoned too trivial and vulgar to merit much attention. I am of a very different opinion.

It seems to be of great importance, both to correct a common, though a dangerous mistake, and to direct the minds of Christians in a most serious inquiry. I beg leave to explain what I mean, with as much perspicuity, and in as few words as I am able.

First, When it is considered, that all the denominations of faith are either taken from the things which are believed, or from the authority upon which these things are believed, it must be very improper, and even dangerous, for teachers to lead their hearers into a labyrinth of perplexity, by setting before them distinguishing marks and characters of the act, or acts of saving faith. Such discourses are open to objections of various sorts, and all of them weighty. Does not this way of representing the acts of saving

9

faith, tend to corrupt and destroy the very nature of faith, by supposing that it is some virtuous temper in a man, or some mighty effort of the mind, that may be reflected upon by speculation? Is ita authorized or exemplified in the word of God? Is it any more at bottom than an effort of ingenuity in the preacher, formed in his closet, without consulting his own experience? Does this way of describing the characters of faith, as it is an act of the mind, really promote a life of faith on the Son of God? or does it not rather carry off the attention from the word of faith, and fix it upon something in ourselves? Again, it may be asked, Whether believers are comforted by reflecting upon the circumstances of the acts of their faith, or by the things, the truths, the blessings, which they see and embrace in the word of God? Objections might be multiplied against this dangerous impropriety from many other topics; but I submit what has been offered to the reader's impartial censure, and shall only mention another mistake, which is no less unreasonable and unscriptural; to wit, declamations concerning faith in preaching the gospel. To preach the doctrine of faith delivered in the Scriptures, and to exhibit the divine warrants and obligations that allow and shut up sinners to believe and obey the gospel, are very important objects of a gospel ministry. But the impropriety I blame is, a preacher's calling people to believe on Christ, without insisting on the sufficiency and suitableness of Christ, as revealed and given to them in the divine testimony; also his enlarging upon what faith will do, and what it will endure, and what joys it will impart, instead of insisting upon the particular truths of the word of God, as an incorruptible seed of holy

actions, and patience, and comfort; and finally, his general, vague discourses upon faith, without explaining at the same time its particular doctrines. When the apostle is writing to the Hebrews, he sets before their eyes many examples of the actions, sufferings, and joys of believers; and tells the Hebrews, that these venerable persons did worthily, and suffered cheerfully, in certain circumstances, by faith, or through faith. He never says, that their faith either did or suffered. He thereby intimates, athat the word of God, which they received as his word, made them both active, and patient, and joyful. If we consult the history of the persons whom he quotes, we will find this intimation sufficiently justified.

Secondly, Since all the denominations of faith are taken either from the things which are believed, or from the authority upon which they are believed; and since these two circumstances ascertain the particular kind of believing, it is therefore evident, that the way to obtain satisfaction in this most serious inquiry, whether we be in the faith, is, to examine our own hearts, whether we acquiesce in the faith God has once delivered to the saints in his word; and whether we acquiesce in this system, because it is the word of God. An approbation of this system, by setting to our seal that God is true, would infallibly produce the practical fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. May this method of resolving a question of such infinite concern to every reader, be recommended by the demonstration and power of the Holy Ghost! and may the whole terminate in their receiv ing the gospel of the grace of God with faith and love!

CHAPTER V.

THE HOLY GHOST WORKS SAVING FAITH BY MEANS OF THE WORD.

THE pride of human nature discovers itself two ways. It advances a claim on the favour of God, as if that were some way deserved by our performances; and it cherishes a presumptuous opinion of its own abilities to please God by a vigorous attention to our duty. "Vain man, would be wise, though he is born like the wild ass's colt;" he would he righteous, though he is "a child of wrath ;" he would be thought capable of every effort of holy obedience, though he is "unto every good work reprobate." Ignorance and pride suggest unto him ideas of his own importance, and methods of securing his salvation, that are diametrically opposite to the glory and will of God. Instead of receiving salvation as a free gift, human pride attempts to establish it by its own righteousness. In labouring to aggrandize its own reputation, and to lay a foundation for its hope, self-love produces a scheme of sentiments and conduct, subversive of the gospel of Christ. All boasting is excluded by the law of faith, and the heirs of promise must glory only in the Lord. If we take a view of that eternal purpose, which is the plan of all the operations of God towards his people, we are silenced by these questions-" Who hath directed the Spirit of the Lord; or, being his counsellor, hath taught