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extraordinary dispensation of providence, in which God was pleased to confirm some great and important truths by miracles; which is therefore styled a faith of miracles. There is also a faith that has no reference to a supernatural event, or confined to any particular age or state of the church, in which miracles are expected, but is founded on the gospel-revelation, which, how much soever it may resemble saving faith, yet falls short of it; and there is a faith which is inseparably connected with salvation.

1. Concerning the faith of miracles. This is what our Saviour intends, when he tells his disciples, That if they had faith as a grain of mustard-seed, they should say unto this mountain, Remove hence to yonder place, and it should remove; and nothing should be impossible unto them, Matt. xvii. 20. This is such a faith that many had, who were not in a state of salvation; as is plain from what our Saviour says, that many will say to him in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name have done many wonderful works? to whom he will profess I never knew you; and his commanding them to depart from him as having wrought iniquity, chap. vii. 22, 23. And the apostle Paul supposes, that a person might have all faith, that is, this kind of faith; so that he might remove mountains, 1 Cor. xiii. 2. which is a proverbial expression, denoting, that extraordinary and miraculous events might attend it; and yet, at the same time, be destitute of charity, or love to God, and consequently without saving grace; and so appear, in the end, to be nothing.

Some have questioned whether this faith of miracles was peculiar to the gospel-dispensation, in the time of our Saviour and the apostles, and so was not required in those who wrought miracles under the Old Testament dispensation; though others suppose, that, from the nature of the thing, it was always necessary that faith should be exercised, when a miracle was wrought; though it is true, we have little or no account of this faith, as exercised by those that wrought miracles before our Saviour's time; and therefore, we cannot so peremptorily determine this matter; but according to the account we have thereof in the New Testament, there were several things necessary to, or included in this faith of miracles.

(1.) Some important article of revealed religion must be proposed to be believed; and in order thereunto, an explicit appeal made to God, in expectation of his immediate interposure in working a miracle for that end: every thing that was the object of faith, was not, indeed, to be proved true by a miracle, but only those things which could not be sufficiently evinced without it, so as to beget a divine faith in those who

were the subjects of conviction. We never read that miracles were wrought to convince the world that there was a God, or a providence; or, to persuade men concerning the truth of those things that might be sufficiently proved by rational arguments: but when there could not be such a proof given without the finger of God being rendered visible by a miracle wrought, then they depended on such an instance of divine condescension; and the people who were to receive conviction, were to expect such an extraordinary event.

(2.) It was necessary that there should be a firm persuasion of the truth of the doctrine, to be confirmed by a miracle in him that wrought it, together with an explicit appeal to it for the conviction of those whose faith was to be confirmed thereby: and sometimes we read, that when miracles were to be wrought in favour of them, who before had a sufficient proof that our Saviour was the Messiah, it was necessary that they should have a strong persuasion concerning this matter, and that he was able to work a miracle; otherwise they had no ground to expect that the miracle should be wrought in the former instance we read of Christ's disciples working miracles for the conviction of the Jews, and exercising, at the same time, this faith of miracles; and in the latter a general faith was demanded, that our Saviour was the Messiah, before the miracle was wrought; in which sense we are to understand his reply to the man who desired that he would cast the Devil out of his son; If thou canst believe, all things are possible to him that believeth, Mark ix. 23. q. d. Thou hast had sufficient conviction that I am the Messiah, by other miracles, and consequently hast no reason to doubt but that I can cast the Devil out of thy son; therefore, if thou hast a strong persuasion of the truth hereof, the thing that thou desirest shall be granted: and elsewhere it is said, He did not many mighty works be cause of their unbelief, Matt. xiii. 58.

(3.) How much soever a person might exercise this strong persuasion, that a miracle should be wrought, which we generally call a faith of miracles; yet I cannot think that this event always ensued without exception. For sometimes God might refuse to work a miracle, that he might hereby cast contempt on some vile persons, who pretended to this faith of miracles; who, though they professed their faith in Christ as the Messiah, yet their conversation contradicted their profession, and therefore God would not put that honour upon them so as to work a miracle at their desire; much less are we to suppose, that he would work a miracle at any one's pleasure, if they were persuaded that he would do so. Again, sometimes God might refuse to exert his divine power, in working a miracle, in judgment, when persons had had sufficient means for their

conviction by other miracles, but believed not. And finally, when the truth of the Christian religion had been sufficiently confirmed by miracles, they were less common; and then we read nothing more of that faith which took its denomination from thence.

2. There is another kind of faith, which has some things in common with saving faith, and is sometimes mistaken for ht, but is vastly different from it. This, in some, is called an historical faith; and in others, by reason of the short continuance thereof, a temporary faith. An historical faith is that whereby persons are convinced of the truth of what is revealed in the gospel, though this has very little influence on their conversation: such have right notions of divine things, but do not entertain a suitable regard to them; religion with them is little more than a matter of speculation; they do not doubt concerning any of the important doctrines of the gospel, but are able and ready to defend them by proper arguments: nevertheless, though, in words, they profess their faith in Christ, in works they deny him: such as these the apostle intends when he says; Thou believest that there is one God, thou dost well: the devils also believe and tremble, James ii. 19. And he charges them with a vain presumption, in that they expected to be justified hereby; whereas their faith was without works, or those fruits which were necessary to justify, or evince its sincerity; or to prove that it was such a grace as accompanies salvation; and therefore he gives it no better a character than that of a dead faith,

As for that which is called a temporary faith, this differs little from the former, unless we consider it, as having a tendency, in some measure, to excite the affections; and so far to regulate the conversation, as that which is attended with a form of godliness, which continues as long as this comports with, or is subservient to their secular interest: but it is not such a faith as will enable them to pass through fiery trials, or part with all things for Christ's sake, or to rejoice in him, as their portion, when they meet with little but tribulation and persecution, in the world, for the sake of the gospel. This will evidently discover the insincerity thereof; for it will wither like a plant that is without a root: our Saviour speaks of it in the parable, of the seed that fell upon stony places, where they had not much earth, and forthwith they sprang up, because they had no deepness of earth; and when the sun was up, they were scorched; and because they had no root they withered away; which he explains of him, who heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but endureth for a while; for when tribulation or persecution ariseth, because of thy word, by and by he is offended, Matt,

xiii. 5, 6. compared with ver. 20, 21. This parable had a particular relation to the Jews, who heard John the Baptist gladly, rejoicing in his light for a season; and seemed to be convinced, by his doctrine, concerning the Messiah, who was shortly to appear; but when they apprehended that his kingdom, instead of advancing them to great honours in the world, was like to expose them to tribulations and persecutions they were offended in him; and this is also applicable to all those who think themselves something, and are thought so by others, as to the profession they make of Christ and his gospel; but afterwards appear to be nothing, deceiving their own souls. This leads us,

3. To consider faith as a grace that is inseparably connected with salvation, which is called justifying faith, and also a saving grace, in this answer, in which the nature thereof is explained; and what may be farther said concerning it will be considered under the following heads, which we proposed to insist on in the general method before laid down; and therefore we shall proceed,

III. To speak concerning the various objects and acts of saving faith.

1. Concerning its objects. Every thing that is the object thereof, must take its rise from God; for we are now speaking concerning a divine faith; and inasmuch as saving faith supposes and includes in it an assent to the truth of divine revelation, we are bound to believe whatever God has revealed in his word; so that as all scripture is the rule of faith, the matter thereof is the object of faith: and as scripture contains an historical relation of things, these are the objects of faith, and we are to yield an assent to what God reveals, as being of infallible verity. As it is a rule of duty and obedience, we are bound to believe so as to adore the sovereignty of God, commanding to submit to his authority therein, as having a right to give laws to our consciences, and acknowledge ourselves his subjects and servants, under an indispensable obligation to yield the obedience of faith to him: as it contains many great and precious promises, these are the objects of faith, as we are to desire, hope for, and depend on the faithfulness of God for the accomplishment of them; and more particularly considering them as they are all, yea and amen, in Christ to the glory of God. As for the threatnings which relate to the wrath of God, due to sin, and warnings to fence the soul against it, and induce us to abhor and hate it; these are objects of faith, so far as that we must believe and tremble, and see the need we stand in of grace, which we receive by faith to enable us to improve them, that through the virtue of Christ's righteousness we may hope to escape his wrath; and by his

strength be fortified against the prevalency of corruption, that has proved destructive to multitudes.

But the principal object of faith is God in Christ, our great Mediator: (a) thus our Saviour says, Ye believe in God, believe also in me, John xiv. 1. This is sometimes styled coming to the Father by him; as it is elsewhere said, No man cometh unto the Father but by me: or else, coming to him as Mediator immediately, that in him we may obtain whatever he has purchased for us, and thereby may have access to God, as to our reconciled God and Father; and in so doing, obtain eternal life, as he expresses it; He that cometh to me shall never hunger; and he that believeth on me shall never thirst, chap. vi. 35. Which leads us to consider,

2. Those particular acts of saving faith, in which we have to do with Christ as Mediator, whereby we have access to God, through him there are several expressions in scripture, by

(a) Truth in the abstract is not the object of faith, but that which is true. The word of God when represented as the object of faith is not to be understood of words and letters, nor even of axioms and propositions, nor is the Divine veracity, though certainly confided in, the object of faith, or that which is assented unto. The promises which the old testament-believers had, and reposed in, were not the objects of faith, but the things which they saw afar off, and which were the ground of their rejoicing. When we are required to believe on Jesus Christ, it is not his buman, not his Divine nature, not his person, nor even his mediatorial character which is the object of our faith; for any of these alone could be no ground of confidence of salvation, or hope, much less produce joy in the believer. Every thing essential to our salvation must be considered, as the object of our faith; the mercy of God, the love of Christ, the purpose, and the act of offering, and accepting the sacrifice to Justice of our sins, and the warrant to us to fix our hope and trust in this atonement; the firm conviction of the truth of these things may be denominated faith.

Yet this conviction, or free assent of the understanding is not the faith, which accompanies salvation; if we can suppose it possible, that there should not be a corresponding impression made upon the will and affections. With the heart man believeth unto salvation. In this expression the heart is not put for the intellectual, but moral powers, and must not be understood as if the will assumed the office, peculiar to the understanding, of judging of evidence; but only that the assent of the understanding must be of such a kind, and to such a degree, as to produce a decisive co-operation of all the powers of the man, both of soul and body, to be saved in the way, and by the means discovered.

Such an effort for salvation supposes the bent, or bias of the mind to be inclined towards God, and his glory. And certain it is, that the work, or act of believing, depends so much upon the moral state of the man, that although he may assent to every article of faith, and desire an interest in the advantages of religion, he never believes with the heart in the sense above mentioned, until this charge has been wrought in him. On this account faith may well be denominated the work or gift of God, for he only, according to the scriptures can effect this change.

Yet it is not because there is any defect in the evidence of these important truths; nor because of any natural, that is physical, defect of the intellectual powers of man, that he does not believe the Divine revelation; but because his affections are pre-occupied, and his inclinations directed into another channel, whereby he is unwilling to apply himself unto these truths, and is prejudiced against the holiness, which is required, and the self denial that is necessary to artain the blessings of salvation.

' a physical defect of intellectual power!!! / hat won the

uuttion mean?

If the affections & inclinations are changed will not if he means any thing) the understanding note. by itself or will it note a change?