information in those things which do not fall under our own observation, and do not admit of proof in the way of reasoning.

The complicated machine of human society is moved almost exclusively by this very principle which men so frequently object to, as it respects Christianity.

Testimony received and relied on, directs the determination of princes and councils, of senates and military commanders, of judges and magistrates, of merchants and scholars; in short, of all the various classes of persons, in all the various ramifications of their dealings with each other. Human testimony, in matters which fall within its province, is as sure a rule of truth, as the senses and reasoning are, in the things to which they are respectively applicable. A reliance on testimony is as much a law of our nature as is consciousness or moral responsibility. Human life is governed by it. Every man has this faculty or capacity of believing; and every man exerts it according to his habitual associations of thought and feelings.

When we speak, then, of faith in a divine Revelation, we speak of a thing perfectly well known in itself, though, from the depravity of our nature, difficulties attend it when applied to this particular subject. But in itself what is faith in Christianity? It is credit given to a divine testimony-a reliance of mind on the record or statement made by Almighty God in the book which we admit to be inspired and dictated by Him.

The apostles, at the promulgation of the gospel, bear witness to the resurrection of Christ. The Jews and Heathen hear their testimony, and see the miraculous works which sustain it. They act upon the infinitely important matters thus brought to their knowledge; they credit the report; they believe the gospel. This is the turning point in their conversion. The gospel and epistles are written by the same inspired men, and are sent to the different Pagan peo

ple; the evidences of the books are stated; the people receive them as divine, believe in them, rely on themthis is faith, that is, the link between the testimony of God contained in the Revelation, and their minds. Eighteen centuries pass; the sacred books are handed down to us; they are proved to be authentic, credible, of divine authority, inspired; they are found to contain much that is obviously most worthy of God, and most suitable to man; they offer themselves to us, in some part of their contents, as the subject of actual experiment; the speculative objections raised against them are frivolous and contradictory. What next? If I act as becomes an accountable being, I repose with my whole mind on the sure testimony of God; I exercise the same faculty of believing, by which I continually guide myself in all my most weighty and momentous temporal affairs, on this new and divine testimony which is laid before me by the infinitely wise, infinitely true, and infinitely holy Creator and Judge of the world.

And if a child relies on the witness of an earthly father; if it knows and feels something of its own weakness, ignorance, and liableness to err; and not only credits in a slight and general manner what its parent says, but has confidence in him, relies with implicit trust and repose of mind, and receives with affectionate gratitude all his communications; much more shall man, the weak, ignorant, fallen child of his heavenly parent, receive that heavenly parent's testimony, and confide in it with repose and satisfaction of mind, with gratitude and joy.

The Scripture contains a message of infinite importance from the eternal God to his rebellious creatures. The messenger arrives. His credentials are exhibited. The external evidences are admitted to be irresistible. The internal offer a series of subsidiary proofs. The overthrow of objections completes the demonstration. What follows? Man receives by faith the testimony,

the well-authenticated testimony, of God. Faith is the medium between the invisible truths which the Bible reveals, and the human soul; the link between the testimony of God without us, and the mind of man to whom it is made. Just as the senses are the medium between external objects and the human understanding; and as consciousness is the medium in the case of things taking place in the interior of the heart; and as reasoning is, in matters within the scope of the human faculties-so is faith the medium between truths presented to us on the testimony of God and our minds; faith places them within the sphere of vision, makes them palpable, enables us to avail ourselves of them. It is like the telescope to the natural eye; it brings near in their real magnitude and proportion, those objects of an invisible world, which reason could only dimly discern by its innate powers and the aid of tradition, or not discern at all.

All this is perfectly clear, I think, even to the youngest person before me. There is no difference between faith in human affairs and divine, as respects the act of the mind on the object presented to it. The object in each case is testimony; the degree of affiance, indeed, differs as greatly as divine and human, as fallible and infallible authority. But the act of the mind is in each case essentially the same.

The great practical distinction between faith, as exercised on human testimony and on divine, arises from the fallen state of man, and the peculiar nature of the discoveries contained in the Holy Scriptures.

If the Bible were a mere theory of abstract science, or a cold historical narrative, or a simple rule of morals, there never would have been any dispute about the nature of the faith which receives it; because there would have been nothing in it contrary to the inclinations of man, and little surpassing his reasoning powers. But many of the truths of Scripture are so contrary to his pride and worldly lusts; they so far

surmount his low and limited capacities; they demand such sacrifices of prejudices and passions, that no evidence is sufficient to induce a cordial belief, till the mind is prepared by prevenient grace. Man is proud, and sensual, and refuses to apply the same act of the mind which he is employing daily in matters of human witness, to the reception of divine.3

This forms the ground of the distinction between a living and a dead faith. A dead faith is a cold speculative assent to the truth of Scripture, with some general acknowledgment of its principal facts and doctrines as propounded in the creeds of Christian churches. It may include a theoretical acquaintance with all the particular doctrines of which these creeds are composed; but it neither obeys them in the affections of the heart nor the actions of the life.

Accordingly, as we should say that a man who professed to believe in the obligations of municipal law, who studied them all his life, and made himself acquainted with their frame-work; and yet never reverenced, never obeyed them, never enjoyed the security they afforded, but violated them continually, and incurred the penalties they imposed; had merely a dead faith in these obligations: so we say, that he who professes to believe in the Christian Revelation, who admits its truth, studies it all his life, and becomes acquainted with its frame-work; and yet never reverences, never obeys it, never enjoys the blessings it promises, but violates its commands, and incurs the penalties it threatens; has only a dead faith in Christianity.

Faith, to deserve the name, must be a living, influential principle, seated in the heart as well as the understanding, taking possession of the whole man, 2 I use this word as now less ambiguous than preventing. Perhaps it is the constant resistance which is made by the flesh to the claims of a spiritual religion and the consequent disinclination to a full and firm belief, which renders faith so eminently a Christian virtue.". - Bishop

3 66

Blomfield.

leading him to think, and act, and feel agreeably to the truth and importance of what is brought to his knowledge; it must call forth fear, hope, desire, aversion, love, gratitude; just exactly as faith in human testimony does, in proportion to the truth and importance of what is thus apprehended.

A man is tossed in a bark upon the wide ocean; all is dark; the sea rages; the tempest howls; death impends. He says he possesses a compass in the virtue of which he fully believes; yet he never consults it, never reposes any trust in its guidance, never directs his course according to its indications-he has only a dead faith. A living faith would have led him to act unreservedly on the compass in which he said he believed, to look at it every moment, to disregard the opinions of the passengers or crew; to follow its directions at all risks, and thus wait with fortitude and calmness for the abating of the storm.

No doubt would ever have been raised concerning this point, if it had not been for that very corruption of man, which the gospel is revealed to cure.

And the case will be more clear, if we remember the occasion upon which this faith is demanded. For consider the glory of that God who reveals the Scriptures, the subject matter of the Revelation, and the state of man to whom it is made, and you will see that a living and efficacious faith, a faith including a repose and trust of the whole soul, with all its faculties and powers; a faith sought for by earnest prayer; a faith produced by the influences of grace in the heart, is essentially necessary.

For who is the AUTHOR OF THE BIBLE? Is he a man like ourselves? No; it is a Revelation from the great and glorious God, whose perfections surpass all human understanding. A message from such a being, whose is our felicity for time and eternity, should be received with a reverent, a grateful exercise of the whole understanding and heart. How does