Lecture VEEE.

FAITH DISTINGUISHED FROM HISTORICAL BELIEF.

"But these things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his Name."

It will be generally admitted by those who have known any thing of the efficacy of that Faith which worketh by love-which purifies the heart-which giveth us the victory over our soul's enemies-which unites us to Him, who is both the Author and the Finisher of it-that this Faith is not to be identified with a merely historical belief of the Truths of the Gospel. It is indeed evident to common observation, that many who give their unhesitating assent to these truths, as being unquestionably such, are far from giving proof of the sufficiency of this assent, to the production of the fruits appropriate to Faith, or of the efficiency of such an assent in producing "a belief to the saving of the soul." Yet it is to be

feared that many who profess the Christian name, are disposed to content themselves in the persuasion, that to admit the truths of attested revelation; and especially to aim at such a general conformity to the precepts of the Gospel, as may be attainable in external conduct without a change of heart, is the sum and substance of that Faith, which is held forth in the Holy Scriptures as the indispensable condition of salvation and Eternal Life.

Others indeed profess to hold a more powerfully influential and correct idea of Faith, by limiting the subjects of it to those prominent Truths of the Gospel which proclaim the grounds of salvation; not perhaps sufficiently considering, that true Faith has for its subject every revealed truth-every Divine communication of the mind and will of God, with which we may be favoured; and, for its efficacious exercise, such a measure of the operation of a Divine Influence, as that it may be truly said to stand, not "in the wisdom of men, but in the POWER of God;" which is called in Scripture: "The Faith of the operation of God."

When it is remembered, that "without Faith it is impossible to please God," and that even

"devils may believe and tremble," it appears highly important that every one should ascertain for himself what is, and what is not, the true description of that Faith, the end of which is the salvation of the soul. According to the above awful testimony, it appears that such a belief, even though accompanied by a confession of the Truth, as "I know Thee, who Thou art, the Holy One of God:" does not constitute that Faith by which "the heart of man believeth unto righteousness; neither is such an acknowledgement, the "confession which with the mouth is made unto salvation."

The nature of true Faith does not depend upon the strength of outward evidence, nor on the cogency of sound argument; though upon these may be founded the most assured rational belief of that truth which is the subject of Faith. So far indeed is Faith from being justly estimated according to the measure of any kind of external evidence, that we are instructed to consider such evidence as a deduction from the value, as it is from the excellence of true Faith; according to the observation of Jesus to his disciple Thomas: "Because thou hast seen Me, thou hast believed; blessed are they that have not seen, and yet have

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believed." There is however no reason to conclude that Thomas's unwillingness to admit a most important fact, was unaccompanied by a desire that it might prove to be such; and accordingly his doubts were condescendingly removed, by the most indisputable proof. The transaction sufficiently evinces the exalted nature and saving efficacy of true Faith, and that it has an appropriate origin, not founded either on ocular demonstration, on undeniable testimony, or on cogent argument; but on the congruity of the object or subject, with that internal evidence which is the only endowment that can impart to the soul an efficacious belief. This endowment is living Faith: "The Faith of the operation of God"-a fruit of the Spirit-a spiritual faculty by which only spiritual truths and Divine revelations can be truly discerned, rightly apprehended, and savingly embraced, through being received in the love of God.

Without such qualification, "the word preached" or written, will "not profit, not being mixed with Faith," with living Faith "in them that hear it." Has then the outward testimony to important truths no efficacy in imparting this qualification? Yes, it is an appointed channel for the communication of living Faith, and those

who reject it as such, or think to receive the gift of Faith, independently of its Divinely authorised instrumentality, will find themselves in a situation resembling that of a person in danger of perishing with thirst, yet refusing the offer of the refreshing draught, because of his objection to the vessel through which it might be administered. Though it is granted that this principle of living Faith-the capacity of "believing to the saving of the soul," may be communicated in an immediate manner; and such objects and subjects introduced to the mind as would furnish sufficient exercise for this principle, as in the days of the patriarchs and prophets before the Scriptures were written; yet, since this Divinely authorised and comprehensive testimony is afforded to mankind, concerning all the ways, the purposes, and the promises of the Most High toward them, from their earliest history to the final consummation of all things; it will assuredly behove all those possessed of such a treasure, to be diligent in exploring its value. In so doing we should look unto Him who is the alone Giver of "every good and every perfect gift," for continued fresh supplies, of that soul-quickening power and virtue, by which the spiritually blind may still be made to see, and the deaf to hear the wondrous