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Jews for corrupting the sense of the divine law, and making it of none effect, by adhering to their traditions. Nor has tradition ever promoted any. better purpose in latter ages, when it has been employed in the cause of religion.

5. Others have resolved their faith into rational arguments in favour of Christianity, declaring that they believe its doctrines, because they are supported and recommended by strong rational evidence and argument. Upon this head, it may be observed, that rational arguments are useful and even necessary to convince gainsayers, who deny the Scriptures to be the word of God; but they are not the foundation of saving faith. The belief of the gospel implies a submission to divine authority, and a dependence immediately upon the declarations of God. Such a submission, and such a dependence are most reasonable; but they can only be exercised upon the word of God, as their entire foundation. The apostles never used rational arguments to recommend the truths of God to their hearers, and yet they required their hearers to believe these truths. And it is too frequently seen, that, while those masters of argument against infidelity defend the outworks of the Christian cause, they betray the greatest ignorance of its leading principles, and show an enmity. against its peculiar doctrines, no way inferior to the malice of the most determined infidels. On the other hand, we shall find persons of very weak capacity, possessed with such an assuring belief of the Scriptures, that they are ready, with the martyr, to "burn for Christ, though they cannot argue for him." From the whole, it is evident, that divine faith has another

foundation than rational arguments; because it is grounded on testimony, and therefore cannot be built upon reasoning.

6. Others go still beyond this, and suppose that divine faith is founded upon some private whisper or suggestion of the Spirit of God, distinct from the written word, whereby they must be brought to believe the Scriptures. Concerning this dangerous notion, I shall only say, that it is a principle that will patronize the grossest delusions; and after all, the question returns upon its votaries, How do you know your impressions to be the whispers or suggestions of the Spirit of God? Can this question be determined any other way than by the written word? If it cannot be decided except by the written word, then we are left in possession of the word of God still, as the grand and ultimate foundation of our faith. Pretences to these whispers and suggestions are exceedingly suspicious.

7. Many religious people are inclined to think, that experiences of divine favour, and evidences of a gracious state, are the foundation of believing the gospel. Mr. Hervey shall suggest our remarks on this point: "As to those who insist upon what they call the reflex act of faith; sure they mistake the nature of the thing. This, if I understand them aright, is their way of arguing: 'I am a new creature; I love the Lord Jesus in sincerity; I have the fruits of the Spirit: from whence it is plain, that Christ and his salvation are mine.' Now, in all this procedure, I cannot discern the least footstep of faith ; no, not the least trace of receiving a testimony or relying upon a Saviour. Here is nothing more than

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a logical deduction of one proposition from another; a conclusion drawn from given premises. Grant the latter, and any person, without any aid from the Spirit, will infer the former. It may, therefore, more properly be reckoned an act of reasoning, than of believing; it is founded upon what we ourselves feel, not upon the record of a faithful God; and it is styled by judicious writers, the assurance of sense, rather than of faith. When we are advised to prove our title to [evangelical] comfort, by genuine marks of conversion; and taught on this column to fix the capital of assurance; I would rather propose a question, than advance objections: Is not this somewhat like placing the dome of a cathedral upon the stalk of a tulip ?"

8. Many are ready to found their confidence towards God, upon their consciousness of having endeavoured to walk steadily in the ways of religion. But I presume it will scarcely be pretended, that such confidence is by the faith of Christ; since they who go upon the principle I impugn, suppose it rests upon another foundation in themselves. The faith of the gospel" works by love;" but this supposition would invert the course of nature, by making the branches to bear the root, and the effect to produce the cause. The assurance of faith in its largest measures, and in its highest and most vigorous shoots, grows only upon the word of a gracious and faithful God. To substitute the consciousness of our sincere endeavours to please God, in the room of his precious and promising word, is to renounce the gospel, and to build upon self and the old covenant.*

* See Mr. Marshall's Gospel Mystery of Sanctification, Direct. 6th.

9. Some would build their faith upon the favourable appearances of divine providence, supposing that these furnish them, at least, greater boldness in the faith. The folly of thus judging is manifest from the most superficial view of the Scriptures. Faith is so far from deriving strength from the smiles of providence, that its most glorious triumphs have been usually exhibited in a great fight of affliction, and outward discouragements. It is no doubt for this purpose, that "the Author and Finisher of faith" commonly leads his people through many tribulations, while they are walking by faith; that they may "run with patience the race set before them, looking unto Jesus." God has sometimes condescended to confirm the faith of mankind by signs and providential tokens; but these signs and tokens are not the foundation of faith, but a proof of our senses, that God is worthy of credit in the declarations which are attested in this sensible manner.*

I shall not enlarge on other deceiving grounds upon which men usually attempt to build their faith; because, I apprehend, they will be found to coincide with those that have been mentioned. Only, from the instances that have been named, it is natural to observe two things: (1.) That the way of believing is strait and narrow; and few there be that find it. (2.) That the promised Comforter is absolutely necessary, to show us the path of life, and to lead us in the way of truth; so as we may walk by faith, live by faith, and die in the faith.

* The rainbow is such a sign to the world: being set in watery clouds, which once poured a universal deluge upon the earth, it is a token to all succeeding generations, that God will not any more destroy the earth by water. Gen. ix.

SECT. III.-The Nature of Saving Faith more particularly explained.

Having ascertained the sense of the word Faith, as it is used in the Holy Scriptures, and proved, that the testimony of God, recorded in these sacred books, is the only foundation of all divine faith; it remains, that we endeavour to improve these general but important principles, for illustrating the nature of that saving faith, which "is the substance of things hoped for, the evidence of things not seen," and puts the soul into a kind of present possession of everlasting life in Christ.

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To obtain just views of this point, we must give the most earnest heed to the things God hath spoken in his word, and the manner of proposing them to His testimony exhibits divine things, which are the object of our belief, in all those lights wherein our faith is concerned with them: particularly, it describes them as substantial, though unseen realities, that are worthy of all acceptation, and presented to us for our immediate enjoyment. In believing the report of the gospel, the soul is not conscious to itself of any succession and gradual advances in its views of these characters of the truth, which it receives with joy and much assurance; but the divine testimony is perceived in the most simple form, as an undoubted conveyance of eternal life in the Son of God unto the sinner that embraces it. As the size, colour, and shape of any object, are perceived the moment we see it with our eyes; so the reality, excellency, and free conveyance of eternal life, are per

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