We have been told more than once, that there need be no question about how we be lieve, but what we believe.' Mr. M'LEAN will answer this, that "the matter or object of belief even in apostates, is said to be the word of the kingdom-the truth-the way of righteousness

-the Lord and Saviour Jesus Christ; and what other object of faith have true believers ?" Sermons, p. 66, 67.

I have no objection to allowing however, that if we believe the very truth as it is in Jesus, there can be nothing wanting in the manner of believing it. But though this be true, and though an inquirer after the way of salvation ought to be directed to the saving doctrine of the cross, rather than to the workings of his own mind concerning it, yet there is in the workings of a believer's mind towards it something essentially different from those of the merely nominal christian; and which when the inquiry comes to be "Am I a believer ?" ought to be pointed out. He not only believes truth which the other does not, but believes the same truths in a different manner. In other words, he believes them on different grounds, and with different affections. That which he knoweth is in measure as he ought to know it." He discerns spiritual things in a spiritual manner, and which is the only manner in which they can be discerned as they are.

66

It might be said, there need be no question about how we repent, or hope, or love, or pray; but what we repent of, what we hope for, what we love, and what we pray for. And true it is,

that if we repent of sin as sin, hope for the things which the gospel promises, love the true character of God, and all that bears his image, and pray for those things which are according 'to his will, there will be nothing wanting as to the manner but it does not follow that there is no difference as to the manner of these exercises in true christians and in merely nominal ones. Our being right as to the objects may be a proof of our being right as to the manner, as the needle's pointing to the magnet proves the correspondence of the nature of the one with that of the other: but as in this case we should not say, it is of no account whether the needle be made of steel or of some other substance, so that it points to the magnet, neither in the other should we consider the nature of spiritual exercises as a matter of no account but merely the objects on which they terminate.

But

When we read concerning the duty of prayer, that "The Lord is nigh unto all that call upon him in truth ;" and that "we know not what to pray for as we ought," we infer that there is something in the nature of a good man's prayers which distinguishes them from others. there is just the same reason for inferring that there is something in the nature of a good man's knowledge, which distinguishes it from that of others for as he only that is assisted by the Holy Spirit prays as he ought, so he only that is taught of God knoweth any thing as he ought to know.

The holy nature of living faith may be difficult, and even impossible to be ascertained but

by its effects; as it is difficult, if not impossible, to distinguish some seeds from others, till they have each brought forth their respective fruits; but a difference there is notwithstanding. If there need be no enquiry as to the nature of faith, but merely concerning its objects, how was it that the Corinthians, who by their unworthy spirit and conduct had rendered their being Christ's disciples indeed a matter of doubt, should be told to examine themselves whether they were in the faith, and should be furnished with this criterion, that if they were true believers, and not reprobates, or such as would be disapproved as dross, "Jesus Christ was in them." On the principle here opposed, they should have examined not themselves, but merely their creed, or what they believed, in order to know whether they were in the faith.

If the faith of devils would have issued in their salvation, provided they had been placed in circumstances of hope like us, it will follow that faith is not produced by the grace of the Holy Spirit, but merely by Divine Providence. No one, I presume, will ascribe the belief of devils to the Holy Spirit: whatever they believe must be owing to the situation in which they are placed, and the circumstances attending them. But if faith may be the merę .effect of situation and circumstances in one case, why not in another? Sandemanians have often been charged with setting aside the work of the Spirit; and have often denied the charge but whatever may be said of their other principles, their notion of the faith of devils must sap the

foundation of that important doctrine. If this notion be true, all that is necessary is, that the party be placed under the influence of truth clearly stated and sufficiently impressive, and within the limits of the promise of salvation. All the change therefore which is necessary to eternal life, may be wrought by only a proper adjustment of moral causes. Only place mankind in circumstances in which their minds shall be impressed with terror equal to that of the fallen angels, and let the promise of salvation to believers be continued as it is, and all would be saved. And with respect to the fallen angels themselves, only extend to them the promise to believers, and they are at once in a state of salvation. Such on this hypothesis would have been the happy condition of both men and devils: but the hope of mercy, and the sense of wrath, are both rendered abortive for want of being united. Providence places sinners on earth under the hope of salvation; but then they are not in circumstances sufficiently impressive, and so it comes to nothing. In hell the circumstances are sufficiently impressive, and they actually believe; but then there is no hope, and so again it comes to nothing!

Surely the parable of the rich man and Lazarus might suffice to teach us the insufficiency of all means to bring sinners to God, when we are assured that if they believed not Moses and the prophets, neither would they be persuaded, though one should rise from the dead. I am far from accusing all who have pleaded for the faith of devils, being such as would be saving in our

circumstances, as designing to undermine the work of the Spirit; but that such is its tendency, is, I presume, sufficiently manifest.

Nor is this all not only is the influence of the Spirit set aside in favour of the mere influence of moral suasion, but the fruits of the Spirit are made to consist of that which is the or

dinary effect of such influence. "When any person on earth (it has been said) believes Jesus, who is now invisible, with equal assurance as the devils, he rejoices in hope, is animated by love to him, and feels disposed to obey his will, and to resist his own evil inclinations."

There are, I grant, sensations in the human mind which arise merely from the influences of hope and fear, and which bear a near resemblance to the fruits of the Spirit; but they are not the same. The judgments of God inflicted upon the carnal Israelites in the wilderness, caused the survivors to tremble, and wrought in them a great care to be more religious, and to resist their evil inclinations. "When he slew them, then they sought him: and they returned early after God; they remembered that God was their rock, and the high God their Redeemer."-Such was the effect of moral influence, or of the word and works of God: but what follows?"Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues: for their heart was not right with him, neither were they steadfast in his covenant."* Thus we still see men on the approach of death

* Psalm lxxviii. 34-37.