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the “ Transactions of the Royal Society,” given a new an;! very Jingenious theory. That which lirst attracted his notice was the |position of cei tain fungi which are always found growing upon ithese circles, it examined in a proper season. He was induced jfrom the position of these fungi to imagine that the progressive in-jcrease from a central point was the probable inode of formation of jthe ring: hence he conjectured that the soil, which had oncecontributed to the support of the fungi, might be so exhausted ofsome peculiar pabulum necessary for their production as to be ren-dered incapable of producing a second crop. Hence the secondyear’s crop would appear in a small ring surrounding the originalcentre of vegetation, and at every succeeding year the defect ofnutriment on one side would necessarily cause the new roots toextend themselves solely in the opposite direction, and would oc-casion the circle of fungi continually to proceed, by an annual en-largement, from the centre outwards. An appearance of luxuri-ance of the grass would follow as a natural consequence, as the soilof an interior circle would always be enriched by the decayed rootsof fungi of the year’s growth. 'This theory is supported by someobservations of Dr. Withering; and Dr. YVoilaston says, by wayof confirmation, that w henever two adjacent circles are found tointerfere, they not only do not cross each other, but both circlesare invariably obliterated between the points of contact: the ex-haustion occasioned by each obstructs the progress of the other,and both are starved. Phil. Trans. 1807, Part It.
FAITH, [Joi, French; fede, Italian ; Jules, Latin, ] in philoso-phy, is that assent which we give to a proposition advanced byanother, the truth of which we do not immediately perceive from«ur own reason or experience; or it is that judgement or assent ofthe mind, the motive whereof is not any intrinsic evidence but theauthority and testimony of some other who reveals or relates it.Hence, as there are two kinds of authorities and testimonies, theone of God , and the other of man, faith becomes distinguished intodivine and human:
1. Faith, Divine, is that founded on the authority of God ; orthat assent we give to what is revealed by God . The objects ofthis faith, therefore, are matters of revelation. See Revelationand Religion.
2. Faith, Human , is that whereby we believe what is told usby men. The object hereof is matter of human testimony andevidence. See Metaphysics.
Faith, in practical theology and Christianity, is the first of theo-logical virtues or graces. Faith in God , in this sense, denotes sucha conviction of his being, perfections, character, and government,as produces love, trust, worship, obedience, and resignation. Faithby divines is generallv distinguished into four sorts viz. historical,temporary, the faith of miracles, and justifying or saving faith. 1.Historical, whereby we assent to the truths of revelation, as a kindof certain and infallible record: tliis, when without works, is deadJam.‘2. 17 ; of this kind is the faith of devils Jam. 2. 19. 2. A
temporary faith, whereby, with some degree of affection we receivedivine truths as both certain and good; but soon after lose thewhole impression, since tiiey were never rooted in the heart: suchis the faith of the gospel-hearers, who are compared to stonyground, Mutth. 11.24. 3. The faith of miracles whereby, froma divine impression, one is persuaded that God will work such aparticular miracle by his means, or upon his person ; a faith tore-move mountains is of the first kind, and faith to be healed is of thelast, 1 Cor. 13.2. Acts 14. 9. 4. Saving or justifying faith is a
saving grace wrought in the soul by the Spirit of God, wherebywe cordially receive Christ , as he is offered in the gospel, to be ourprophet, priest, and king, By this we, on the testimony of God ’sword, and through the operation of his Spirit, believe, that is, arefully persuaded, and conscious to ourselves, that we are utterlysinful, lost, and undone, without Jesus Christ . Hence this exerciseof faith renders sin, or the (rangression of the law of God , exceed-ingly odious, makes us feel tiie burden of our past offences to beintolerable, and instigates us earnestly to seek relief, ft is to those,who are thus affected, that the Redeemer of men gives the kind in-vitation, “ Come unto me all ye that labour, and are heavyladen, and I will give you rest,” Mat. 11. 28. He is a partaker ofsaving faith, or is a true believer, who on the testimony of Christ ,and on other similar testimony, found in the word of God , andthough tiie influence of the divine Spirit, ventures on the atonement
Christ, that is, receives Christ in his priestly office, and having
intirely renounced every idea of merit in himself, he depends alto-gether on the merits of Jesus Christ , whom he now acknowledgesas his lord and master, (t is this degree of faith which is properlycalled saving or justifying faith, for, to come to Christ , as ex-pressed in tiie above passage, plainly means to depend and relyfully on him, and lie that does this assuredly finds, because God istrue, the rest promised, or deliverance from tliis load of sin ; thatis, his sins are remitted, or he is justified before God . Since thesubject of tliis article is one of the most important in the wholecompass of science, we conceive it will not be improper to presenta few additional observations. 1. Since lie that has faith receivesChrist as his prophet or teacher, lie, as a disciple or scholar, attend-,to the heavenly instruction of his divine master; he hearkens tohis precepts, follows his example, seeks to attain his temper anddisposition, and sets himself to do the will of God , and to observeall his directions. And the more cordially lie does this the strongeris his faith. 2. 'Since lie that has faith, receives Christ as his priest,lie, as a sinful, polluted creature, having no merit, nothing to re-commend him to God ’s favour, relies wholly on tiie merits ofChrist , and tiiis being in acquiescence with the will, direction, andpurpose of God , he obtains, as a free gift, the pardon of his sins, and 1the approbation of the Divine Being, who accepts of the merits ofChrist on his account. The more cordially a man relies on Christ ,the stronger is his faith, and tiie larger measure does lie obtain ofGod ’s favour, for it is done unto him according to his faith. Andhere it may lie observed that it is not for his faith, but by his faith,that the believer obtains this most valuable of ail blessings. Faith is not the meritorious cause, but tiie instrument by which we re-ceive the heavenly treasure into earthen vessels. 3". Since iie whohas faith receives Christ as his king, he, as a willing subject, paysready obedience to all his laws and ordinances, confides m him forthe supply of all his wants, and for protection from all his enemies,employs himself in supporting tiie cause of Christ , and opposesunder the standard of his king, tiie powers of the world, the flesh,and tiie devil, and it is in consequence of his faith in Christ thathe gains the conquest, 1 John b. 4. “ and this is the victory thatovercometh the world even our faith.” But though, by faith weare made to understand divine things, are rendered acceptable toGod , are made to bear the fruits of righteousness, and empoweredto conquer our spiritual enemies, yet we have nothing to boast of,for boasting is excluded by the law of faith, Rom. 3. 27. Thereason is that faith is not the meritorious but the instrumentalcause of the blessings which the believer obtains. If a prince be-holdinga rebel reduced to a state of the utmost misery, ami totallyunable to extricate himself, should offer him pardon, protection,and every tiling calculated to make him happy, on condition hewould come to him in the way lie had directed, and accept of hisfavour. If this man do not lend ills ear to the voice of the princelie cannot obtain the only thing which could make him hi ppy ;but if lie do lend his ear does he therefore merit the pardon, Sec. ?If lie do not come to the prince in tiie way directed he cannot re-ceive the bounty ; but if lie do use his feet to come, does lie by thatmerit the kindness bestowed upon him ? In like manner if hestretch out liis hand to receive any particular gift, does he by thatact, merit tiie gilt ? Tims faith is the ear by which we attend to thevoice of Christ , and hear tiie offers of grace, and lessons of heavenlywisdom directing tiie way in which we should proceed. But it isplain, that faith does not merit any part of the boundless mercywhich that celestial voice proclaims. Again faith is the feet bvw hich we come to Christ , and move in tiie path of duty ; but tinsfaith or exercise of faith, does not merit the blessing, which bvthis means we enjoy. Also faith is tiie hand which takes of the thingsof Christ and shews them to us, or makes them our own, but itdoes not on tliis account merit them. And all tiie good works, thata man does acceptably to God , being properly acts of faith, can-not have merit in them, but are only the instrumental means bywhich we come to God , and receive the free gift of his favour.Therefore boasting is excluded by the law of faith. Faith is saidto be of the operation of tiie Spirit of God , because that Spirit isthe author and finisher of it; it is said to work by love, becausein receiving divine things it attaches tiie mind to the giver, andhence fixes in the soul the principle of love ; it is said to purifytiie heart, because it receives the atonement which removes our sins,and is that exercise of our duty in which righteousness consists.The Apostle observes, that " kith is the substance cf things hoped
let.