V.

THE PHILOSOPHY OF HUMAN NATURE.

The Nature of Man as Spiritual, Immortal, and Responsible, will be the most frequent topic of this department: though sometimes we shall introduce MISCELLANEOUS Subjects.

THE NATURE OF FAITH.

A Note in explanation, by the writer of Article I.—Christianity a Reasonable Religion.

To discuss the whole question of the Philosophy of Faith, would require too much space for any single number of the Bible and the People; not because the question is difficult in itself, for it is very simple; but because of the many other ideas associated with faith, some true, and some false, but most of them supposed to be parts of a peculiarly complex process, called faith.

We do not profess here to enter polemically into the subject, but simply to give a few hints and explanations, especially in reference to the Rev. J. Evans' suggestions.*

The article criticised with candour and moderation by that writer, entered into the subject of faith only incidentally, as connected with the reasonableness of Christianity, which your correspondent fully admits, as well as the main point aimed at, viz., to prove that faith and reason are not opposed to each other.

We did not assert, nor intend to imply, that in every case where faith is used, it is identical with reason or understanding; though in some cases it is: and invariably as employed in the Scriptures, it is fundamentally a process of the understanding; in other words, is based on evidence

or reasons.

It should be remembered that this is to some extent a philosophical question, into which the Scriptures do not formally enter; and that in the article referred to, we professedly confined ourselves to the intellectual aspect of Christianity; though we also directly recognized "the concur rence of the will with the undertaking," in the elements or results of faith in Christ: thus we called faith" the exercise of wisdom," this is of course in its practical relations.

It is not merely a conception, or a clear idea of a theory, but the recognition of a reality; used technically as connected with salvation, "to believe in Jesus Christ, is to understand what he is, and what he came for, and to accept him in that capacity.

But all this is more than faith considered abstractedly; it includes the object of faith, the Redeemer; and the results of that faith,-salvation.

* See No. IV.

We must not imagine that "faith," always means "the faith that saves;" since strictly speaking, no faith saves, it is Christ that saves : salvation is no part of faith, but a result,-if we believe in the Saviour.

To use logical terms, salvation or justification is an accident, depending on the object of our conviction or trust. Building is not a different process, when on the sand and on the rock, but takes a different foundation; so faith, belief, reliance, trust or conviction, is ever the same; it results in ruin or safety according as it is unwisely or wisely directed.

Setting aside therefore the object and results of faith, we may examine the process in itself, or the common element in the different uses of the term in the Scriptures: and the result will perhaps be,-that the foundation of faith lies in evidence laid before the understanding, such as to end in conviction: it will, according to the object or truth believed, result also in moral emotions and active conduct; and these again in condemnation or salvation.

Hence we find the term employed, sometimes purely for the intellectual operation; as in our Lord's language, quoted in the article referred to: sometimes more extensively for the moral results within us, and in our life; "faith which worketh by love;"-a "life of faith;" that is, of active obedience to spiritual truths: sometimes technically as meaning reliance on the redemption by Christ Jesus, with all the consequences— in our souls, in our life, in our destiny; this is the Apostle Paul's occasional use of the term.

It would take up too much space here, to shew by what method this Apostle makes the term faith stand for so much;-the gospel itself; its reception; its plan; its results, &c., all these are the different uses of the term by this inspired writer.

And therefore, in discussing such a subject, we should consider in which of the many applications we are employing the word.

In our enquiry into the reasonableness of Christianity, it was sufficiently obvious, that we considered faith in its intellectual bearing; and therefore abstracted from the frequent additional matters technically associated with it. We referred to its primary and essential element, common to each case,—a state of the understanding,-in opposition to infidels and priests, who make faith blind.

It may be instructive to refer to some different uses of this term in the Scriptures. Now faith is the ground for hoping for things; the conviction in the understanding of things not seen by the bodily sense.. (Heb. xi. 1.) This is a distinction between the reason and the senses; and gives the essence of faith, to the exclusion of its peculiar results in Christianity.

"Through the faith, we understand that the worlds are framed by the word of God;" it is a matter of evidence, or testimony, addressed to the understanding; and is a recognition of something beyond sense: "so that the things which are seen, were not made of things that do appear." -(Heb. xi. 3.)

This leads to another element of faith, namely, it is not only a process of the understanding, but relates to spiritual things; it goes beyond appearances; looking "not at the things which are seen," for we "walk by faith, not by sight;" by our mental convictions, not by our sensible

experience; by the polestar of a providence that works against present seeming ill. Thus, in following the enlightened conscience, instead of sense, we are allied to what is eternal; a house in the heavens. Here we learn both the nature of the process, and the objects of it: it is the understanding turned to spiritual and eternal realities. But when made more definite in its aim, as directed to the Redeemer, it results in more than this general spiritual process, namely, deep personal affections, the Christian life. This difference results from the different object, not from a different faith.

"The devils believe and tremble;" (James ii. 19.) but this is not saving faith; because they have no Saviour to believe in: they believe in justice, and tremble: we believe in mercy, and rejoice. The intellectual process is the same: the moral results are different. Perhaps also it may appear, that the difference between the converted and the unconverted, both of whom are said to believe in the Bible, consists in the fact (however morally explained) that one has a momentary or occasional recognition of these truths; the other a fixed idea, a permanent, moral, spiritual habit; for which also the term faith is sometimes employed: "the life of faith," the "full assurance of faith unto the end." The one allows the thoughts of other things to enter in and choke the word, so that it becomes unfruitful.

1.

Hence faith as an element of character, is a permanent conviction, not an occasional opinion, believing while we hear a sermon, and putting our so-called beliefs on the shelf of memory, while our week's work shews our faith in "what we shall eat, what we shall drink, and wherewithal we shall be clothed."

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But the foundation for the opposite moral habit, must be laid in our thoughts, our reason, or understanding, as we weigh the importance of the soul, and the claims of the Redeemer. For this purpose God has given us the basis or ground for hoping for things; the conviction, or evidence to produce the conviction of things not seen by our bodily eyes. And so closely is this faith allied to our reasonable understanding, THAT FAITH IS USED FOR EVIDENCE, OR REASONS FOR BELIEF, in the New Testament itself. "Whereof he hath given assurance unto all men, in that he hath raised Christ from the dead."-(Acts xvii. 31.) In the original, the term translated "assurance," is faith; and it plainly means, grounds for faith, reasons for assurance; and so plain is the evidence, so reasonable the appeal to our convictions, that the reasons themselves are called "faith," as being fully sufficient to satisfy our understandings.

SIGNS OF THE TIMES.

KEEP THE LIGHT AWAY.

The following suspicious case deserves the especial attention of our readers. The Government having sent a Commission to enquire into the Universities, (like a policeman with a lanthorn examining holes and corners for lurking thieves,) the University authorities protest against the policeman, as a Pagan aggression.

And very naturally, for they that do not the truth, do not come to the light, as is plain from the annexed paragraph.

Oxford University Commission.-A paper has just been circulated containing the "Case on the part of the University of Oxford," and the "opinion of counsel thereon." The following is the opening paragraph of this opinion:- "We are of opinion that the Commission is not constitutional, or legal, or such as the University or its members are bound to obey; and that the Commission cannot be supported by any authority of the Crown, either as visitor, or under any prerogative or other right. As to visitatorial authority it may be granted that formerly the Pope and other ecclesiastics interfered in the affairs of the University; but the universities were then considered ecclesiastical bodies, and subject to the jurisdiction of the ordinary: and it may also be granted that the power which had been exercised by the Pope as supreme ordinary, was, after the Reformation, claimed by the Crown, and that acts were done by it under that claim: but it is clear now that the universities are lay, civil corporations; and this character they would have received by the Act of 13th Eliz., c. 29, if they had not possessed it before: and being lay corporations, the ordinary neither can nor ought to visit,' [see the case of Sutton's Hospital] and consequently the Crown cannot visit under any supposed ecclesiastical claim." After citing a number of authorities for this view of the question, the learned gentlemen conclude as follows:-" If the University, having regard to the rights, liberties and privileges of its present and future members, shall, upon consideration, think that it ought not to submit to the authority of the Commissioners until the legal validity of their Commission shall have been established by competent authority, we are of opinion that the best and most respectful course will be for the University to bring under the consideration of the Crown the nature of this Commission, in order to the discussion of its legality, and to its being recalled and cancelled if illegal; and that for such purpose, the University should petition her Majesty in Council, stating in effect the loyal wish expressed in the case, 'to show every possible deference and respect for the Crown,' the nature of the advice which the University has received respecting the Commission, the dangers which may be apprehended from the precedent if the Commission is allowed to continue, and to pray accordingly that the Commission may be recalled and cancelled; or otherwise, that it may be reconsidered by her Majesty in Council, and that, in the latter case, the University may be heard by counsel against it.-Signed.-G. J. TURNER, RICHARD BETHELL, HENRY S. KEATING, J. R. KENYON.-Lincoln's Inn, March 3, 1851." Here we find the University unchurching itself, putting off its ecclesiastical character to escape the Queen's supremacy.

We hope this opposition to enquiry will make Government or at least the people more earnest in pressing a strict examination.

REVIEWS AND CRITICISMS.

The Bible truly described and fairly vindicated, in a series of Letters. By the Rev. John R. BEARD, D. D. London: E. T. Whitfield, Essex Street, Strand; Manchester: A. Heywood.

The idea of this work is very good ;-penny monthly Letters, on such difficulties relating to the Bible as may arise in intelligent enquiring minds. In reference to critical historical or moral questions, the learned and intelligent author is well able to afford much light and satisfaction; but we must regret that his adhesion to a form of Christianity in which the atonement is a figure, stands as an insuperable barrier to extensive usefulness. It is fatal to all spiritual power, either in advocating the Bible itself, or adapting it to accomplish much practical benefit.

Whilst we could not advocate reserve or hishonesty, it may perhaps be fairly considered by Dr. Beard and such as hold his sentiments,—whether in works aiming at the general public, especially considering the usual idea of liberality, in the indifference (as to salvation) of doctrinal points, it would not be wise and consistent to hold in abeyance certain negations?

What these writers hold in common with the Orthodox Trinitarian, might thus be employed in argument and commendation of the Scriptures, whilst they could, consistently with their own principles, leave any further deductions to the reason of the reader. This would not interfere with decidedly and acknowledged Unitarian productions; but would give a wider sphere to the talents of such as are otherwise confined to their own denomination, with the exception of the ministry or literary class amongst the orthodox.

The Core of Creeds; or, St. Peter's Keys. By the Rev. D. THOMAS, Stockwell. London: Ward and Co.

This is exactly the kind of book to afford a remedy for the serious defect in the class of literature referred to in the preceding notice.

Mr. Thomas finds the Key-truth, in the nature and work of Christ as the Redeeming God.” This is indeed the secret of all spiritual power in connexion with Christianity: the Christian religion has Christ for the centre of it. The true idea of him, is the rock on which the Church is built. All this is forcibly and beautifully exhibited in the Core of Creeds. The introduction is the true Key-note,-" that the right idea of Christ, is the most important element in human creeds." But we hope many of our readers will be refreshed by a perusal of the work for themselves. It is extremely opportune, as the true answer to Peter's descendant and his claims to the Keys.

A Lecture on the Great Exhibition. By the Rev. J. ANDREWS. Jackson & Walford. A short history of similar exhibitions, and an estimate of the probable commercial and moral results of the Exhibition in London.

A Manual of Faith and Practice, designed principally for the junior members of General Baptist Churches. Well adapted for its purpose. By W. CHAPMAN, Longford. London: B. L. Green.

Village Lectures on Popery. By the Rev. William ELLIS. London: Ward and Co. A plain simple and satisfactory exposure of Romish Doctrines and Practices; admirably suited to the general reader; and from which indeed most readers may find instruction.

It is rendered more interesting and convincing by a reference not only to history, but the actual doings at Rome seen by the author himself.

We earnestly wish the work an extensive circulation.