the corrupt hierarchy of Rome eagerly caught up for advancing its own importance, and which an ignorant multitude as eagerly adopted, as the easiest way to justification and heaven.

SECT. III.

The Bishop's avowed Sentiments concerning FAITH, examined.

§ 1. His Lordship's peculiar notions concerning Faith stated, § 2, 3. His notion concerning the Faith of Heathens, examined. §4. - 6. That a dead Faith may rise to a lively Faith, examined. § 7. That Faith only will not preserve justification, examined. § 8. By his Lordship's own statements, and § 9, 10. By scriptural illustrations.

11. The importance of Faith and practice deduced from their ends respectively.

12. That Faith is not bestowed arbitrarily, examined. 13. The Calvinistic view of Faith summarily explained.

§ 1. WHEN treating on treating on this important

article of the Christian doctrine, with a view to refute Calvinism, his Lordship advances some very remarkable sentiments that require examination. Among other things he supposes, That the faith of Heathens was, believing that compliance with their law was acceptable to Godthat a dead faith may rise to a lively faiththat faith only, will not preserve justificationthat faith is the gift of God, but is not bestowed arbitrarily—and that faith is the result of candour and diligence.

6

§ 2.

'The Gentiles were a law unto themselves, and their faith,' his Lordship observes,

'consisted in believing that a compliance with 'that law was acceptable to the Deity.* It is natural to ask, what Deity? They had Moloch and Dagon, Jupiter and Mars, Apollo and Bacchus, Minerva and Venus; with innumerable others. Faith, in the acceptation of believing, it will be allowed, is giving credit to a testimony; and divine faith requires a divine testimony; but had any Deity of the Gentiles a testimony to give? If it be said that God bore a testimony to their consciences by the law within them, which they believed; it may be again asked, why should this be called faith, any more than their believing that they had passions, or that they were the subjects of hunger and thirst? Or if their consciences bore witness, and their thoughts the mean while accused or excused, what propriety is there in calling this faith? As well may an Atheist be called a believer, because even he cannot get rid of the suggestions of conscience; and his thoughts accuse him for doing or designing some things, or excuse him when he does or designs the contrary. And indeed, as the apostle observes, the Gentiles were (abea) atheists, "without God in the world," though the visible effects of an invisible cause, an eternal power

* Refut. p. 102. Note.

and Godhead, rendered them without excuse

for being so.

§ 3. But supposing that some of them admitted the conviction of an eternal and almighty Being, and that he was a righteous avenger of evil deeds, and was an approver of virtue; and supposing too that we admit the appellation faith, in reference to such conviction; what influence could a belief that a compliance with 'a law within them was acceptable to the Deity,' have on their salvation from sin and guilt? To believe that a compliance is acceptable, is one thing; but to comply is another. A belief which was not productive of obedience, could be nothing more than a dead faith. Must we recur again to the notion, that their dead faith, brought them into a state of acceptance with God-without baptism? If it be pleaded, that some of them may possibly have rendered as much obedience, according to the means they had, as many Christians who are possessed of a lively faith; I shall not dispute the possibility of it, but must maintain that, on the supposition, they must have derived it from him who is the Head of all spiritual influence to fallen man. How far he who has power over all flesh, that he should give eternal life to as many as the Father has given him, actually imparts a spiritual influence, which produces a

spirit of faith, to adult Heathens, it is not my province to determine. It is sufficient for me to know, that the Judge of the whole earth does all things right, that he "wrongeth no man in his matters," and that the methods of his mercy, as well as of his justice, are adorable. Of this however we may be sure, First, that if such favours are conferred, they must be, not only for the sake, or through the mediation, of the blessed Saviour, but also by his direct influence, and, Secondly, that wherever a spirit of faith exists, it will shew itself by believing the testimony of God in the Gospel, when fairly proposed in a language understood by its possession. As sure as any one has the Spirit of Christ, he will receive the testimony concerning him, and devote himself to be governed by his laws, in proportion as he understands it.

§ 4. It is one of his Lordship's very extraordinary sentiments, that a dead faith may rise to a lively faith. Witness his words, 'It is very possible that a sinful or negligent Christian

may be awakened to a sense of his duty by some calamitous or extraordinary event, and 'for a time really feel a true and lively faith; 'but the impression may be effaced, and by yielding to temptation to sin, or by being again 'engrossed by worldly cares, he may fall from