a mere assent to a testimony were sufficient faith for the knowledge of things which the philosophers aimed at; yet we are to consider, that the design of saving faith is, not only to know the truth of Christ and his salvation, testified and promised in the gospel, but also to apprehend and receive Christ and his salvation, as given by and with the promises.”* Hence it is commonly represented as a believing on Christ, a trusting in him, and by such other expressions as necessarily imply an enjoying of him, a confidence in him, and an entire dependence upon him.

SECT. II.-The difference between these kinds of Faith ascertained.

IT is of little importance to us to examine the precise differences between historical and temporary faith, as it is evident that neither of them is the faith of God's elect. Only it may be observed in general, that historical faith seems more immediately to refer to that persuasion the mind has of the truth of the word of God; whereas temporary faith, as it is compared to the seed which fell upon the stony ground, and forthwith sprung up, because it had no deepness of earth, seems more directly to respect that comfort which the mind receives in the goodness of the joyful sound. Persons may have no doubt of the truth of the Scripture, while yet they never relish any comfort or joy in the declarations of it: or, in other words, they may be historical believers, while they are not stony-ground hearers. It is, moreover, rea

• Marshall's Gospel Mystery of Sanctification, Direct: 46

sonable enough to allow, that the temporary joy may wanish, when the historical belief remains; though it is certain, that there can be no such joy as the temporary believer has in the word, without some historical belief of those things that occasion his gladness being the truths of God.

The faith of miracles, being occasional and extraordinary, is the most easily distinguished from every other kind of faith. As miracles were only wrought, either to confirm an extraordinary mission, or to attest a revealed doctrine; the persons who wrought the miracle were carried beyond all suspition and doubt, that such a miracle would be performed. This persuasion was produced by a suggestion from God, revealing to their minds what should happen: and without such a revelation, it would have been great presumption in them to expect it. However, it must be observed here, that although this positive belief of the event was always necessary in the person who wrought a miracle, it seems, in many cases, to have been sufficient in the persons for whose benefit a miracle was performed, that they believed the power of God to do such a miracle by the instrument of it, without having any certain persuasion about the event; as in the instances of the centurion, and Martha, and others. This faith of working miracles was not peculiar to real Christians in those ages, when it pleased God to employ them as means of confirming mankind about the character of his servants, and the truth of his word: for "many ,will say to Christ, Lord, Lord, have we not in thy name doue many wonderful works? And then will he profess unto them, I never knew you: depart from

3.

me, ye that work iniquity." The person possessed of this faith, could not even explain to the apprehension of another the demonstrative evidence and assurance he had of the event, though he undoubtedly had a full assurance concerning it. To others it was enough, that the event justified his pretensions, and proved him to be in no delusion.

Saving faith, or faith in Jesus Christ, is sufficiently differenced from the classes I have mentioned, by several things which are peculiar to itself. Perhaps the principal characteristics of real believers may be comprehended in the following particulars.

1. They understand the meaning of the testimony of God, recorded in his word, through the gracious and powerful illumination of the Holy Ghost, whereby they know the things that are freely given to them of God. To them it is given to know the mysteries of the kingdom, while others do not know them. Paul had his education at the feet of Gamaliel, an eminent doctor of the Jewish law, who was had in reputation among all the people; and he profited in his studies above the greater part of his countrymen. He exercised himself to have always a conscience void of offence toward God and toward men; and as touching the righteousness of the Jewish law, he was blameless, both in his own eyes, and in the eyes of others who beheld his conversation. He was ready to ask with the young man, "What lack I yet ?" But when it pleased God to send the commandment of his holy and spiritual law into the mind of this proud ignorant Pharisee," sin revived, and he died." Sin did not acquire any new life by the commandment of God; but now the nature, de

merit, and spreading leprosy of sin appeared to hist mind and conscience, in that very light and sense wherein they were described by the law of God; and by this discovery he perceived himself to be a defiled, guilty, ruined sinner. Let us again suppose, that a person has been instructed in the knowledge of the principles of the Christian faith, that he has profited much in that system, and that he can give a judicious and consistent account of the different branches of it; and let it be supposed, that afterwards the Spirit of truth shines in his heart to give him the knowledge of salvation. Hereby the person perceives, that the word of God is not only a revelation of such things as are infallibly true, but an exhibition of all that it reveals, as a suitable, necessary, and satisfying portion to himself: and therefore he does not view the system of revealed truth as a science, that gratifies his curiosity, and awakens hist hope or fear; but he considers it as the gospel of his salvation, that presents to him the forgiveness of sins, and eternal life to be enjoyed by the knowledge of Christ, and to be improved by walking humbly with God. Now he sees the congruity of scripture truths to the character of God, as his glory shines in the face of Jesus Christ; and he perceives their suitableness to sanctify, and comfort, and save his own soul. Thus to understand the meaning of the divine testimony, is peculiar to those who are taught of God.

2. Unfeigned believers in Christ perceive the divine authority of his truths upon their conscience. In believing the word of God, the soul is taught to acquiesce in, and submit to his sovereign determina

tion. I have frequently read, with very great pleas” sure, the following paragraph in the Memoirs of Mr. Halyburton's life; where, after he had recorded his experience as to several particulars, he says, "As all those discoveries and influences were conveyed by the word, so the Lord now, in the conveyance, affected my conscience with his authority, and evidenced that his name was in it, by that light and power peculiar to God that went along with it. It spake not in all these things as the Scribes and Pharisees, the wisest, the greatest, or the best of men, but with another sort of authority and weight: it spake as never man spake.' Whatever it said, either with respect to God, or my case, or others, my conscience was made to stand to it. When he challenged by his word for things which I knew not to be faults, and men notice not, conscience obeyed, and took the hint, and, armed with his authority, accused, arraigned, condemned, and, as it were, executed the sentence too: nor would it stand to, or regard defences or pleas from any other airth. When God spake wrath, he kindled a flame in my soul by the breath of his word, that many waters could not quench; he raised a storm in it that I could neither quiet nor row against, so as to get to land. The heart that before was as unconcerned as a stone, at reading the word or hearing it, now trembled and quaked. In like manner, when he spake peace, he created it. He made the dead to hear, and the hearer to live. "He sent his word and healed me.' He said to the troubled sea, Be still, peace; and immediately there was a calm.' The winds and seas obeyed him; at his rebuke they fled; temptations