amongst us have widely differed in their notions concerning the nature of this belief. Some have looked upon it in no higher light, than as the bare affent of the mind to the credibility of divine Revelation: Thus making it no more a virtue to believe what is related of Chrift in the Scriptures, than what is recorded of eminent perfons in the annals of common hiftorians. Others, on the contrary, contemplating the excellent commendations afcribed to Faith, the exalted privileges, and the glorious rewards hereafter promised to it in Scripture, have no lefs haftily concluded it to be the fum and fubftance of Religion itself: And that nothing more is neceffary to compleat our final Salvation, but an implicit acquiefcence in whatsoever they perfuade themselves comes recommended to them by fo diftinguished an appellation. Both these extremes are abfurd and dangerous. True evangelical Faith is neither that which arifeth from a view of hiftorical evidence only; nor is it fo meritorious as to secure to us happiness and life eternal, without without the concurrent teftimony of thofe good works, which spring out neceffarily of it, infomuch, that by them a lively "Faith may be as evidently known, as a "tree discerned by the fruit ":" It is not a bare fpeculative notion of God and Religion, or yielding our affent to matters of fact undeniably proved. It is not only the fettled conviction of our reason, but it is the inward perfuafion of the heart and affections; by which it thus becomes the true principle of all virtuous active obedience. Confidered in this light, the Chriftian Faith, so neceffarily inftrumental to justification, is not so much a natural as a religious principle. It is a grace which dif poseth us to a ready and immoveable trust in God; to a belief in his word, and to an unfeigned fubmiffion to his authority. It is paying an awful deference to the word of God, as fuch; and not as the refult of any human teftimony, which is weak and fallible; and our credit thereunto would m Art. XII. be more concerned with the matter than with the divine evidence. And though knowledge and understanding are requifite to the perfection of it; yet as its peculiar character is an affured confidence and a joyful hope, arifing as much from the affections, as from the understanding; it teaches us filently to adore that wisdom, love, and mercy of God, which we cannot adequately comprehend, or fully exprefs. True it is, that from misunderstanding the doctrine of Juftification, many unhappy doubts and difputes have arisen amongst Chriftians concerning the nature, mode, and degrees of it: Some contending warmly for the fufficiency of good works; others as zealously maintaining the all-powerful efficacy of Faith; each pleading apoftolical authority, to exclude what is equally with the other the neceffary condition of justifying Righteousness. There are alfo thofe, who not attending to the difference between divine and human Faith, but fuppofing them both to fpring from the fame fountain, and to be fupported by the fame evidence, have been too much inclined to look upon a fiducial affent, as as a kind of affront upon the human understanding, and an intolerable encroachment upon the liberty of private judgement: It being the first axiom in their school, that Reason alone is the measure and standard of Truth, and a perfect and compleat rule of duty in all cafes, both towards God and man. Most affuredly an implicit bigotted adherence to the doctrines or opinions of men is fhamefully bafe and fervile; and altogether to regulate our judgement, and to form our conduct upon the conceits and authority of others, of any fect or party, is inconfiftent with the dignity of Reason, and the liberty of Chriftians. But, nevertheless, this very principle which, when confidered with refpect to men, is pitiful and mean; in regard to God, is virtuous and honourable. If we are fatisfied with the authority which enjoins the feveral articles of our belief, it must be a moft prefumptuous offence to dispute their truth or to refuse our affent, because we do not perfectly fee and understand the reasonableness or neceffity of those injunctions, or are not able to conclude decifively concerning them. Abraham, M 4 ham, who is distinguished as the Father of the Faithful, paid an abfolute unreferved fubmiffion to the will of God, when he left his own country and kindred", and went out not knowing whither he went. Nay, when his Faith was put to its ftrongest trial, and he was commanded to facrifice his Son, the beloved child of his old age, and the fpecial heir of promife, he did not argue, but obeyed; being firong in faith, giving glory to God', he doubted not; but against hope believed in hope. If there be any virtue, merit, or praise in Faith, it must confift in putting our full trust and assurance in the promises of God, in a chearful refignation to his authority as fuch, without the vain attempt to explore or to account for all the dispensations of his providence, or the whole reason of his laws. For as nothing finite has reality enough to represent infinite, so neither can "any thing finite have capacity enough to comprehend it... A finite Being there"fore must have a finite understanding, and "a finite understanding must have a finite 66 ■ Acts vii. 3. Rom. iv. 20. • Heb. xi. 8. "per |