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symmetry of a system is the test of its truth and the proof thereof. This was the most fatal assumption of all.? We regard this statement of Hatch as erroneous, in that it attributes to the earliest disciples no larger faith than that of their Jewish brethren. We claim that the earliest faith involved an implicit acknowledgement of Jesus as Savior and Lord. This faith of simple obedience and trust became explicit recognition of our Lord?s deity and atonement just so soon is persecution and the Holy Spirit disclosed to them the real contents of their own consciousness.

An illustration of the simplicity and saving power of faith is furnished by Principal J. R. Andrews, of New London, Conn., Principal of the Bartlett Grammar School. When the steamer Atlantic was wrecked off Fisher?s Island, though Mr. Andrews could not swim, he determined to make a desperate effort to save his life. Binding a life preserver about him, he stood on the edge of the deck waiting his opportunity and when he saw a wave moving shoreward, he jumped into the rough breakers and was borne safely to land. He was saved by faith. He accepted the conditions of salvation. Forty perished in a scene where he was saved. In one sense be saved himself; in another sense he depended upon God. It was a combination of personal activity and dependence upon God that resulted in his salvation. If he had not used the life preserver, he would have perished; if he had not cast himself into the sea, he would have perished. So faith in Christ is reliance upon him for salvation but it is also our own making of a new start in life and the showing of our trust by action. Tract 357, Am. Tract Society ? ?What is it to believe on Christ? It is to feel your need of him, to believe that he is able and willing to save you and to save you now and to cast yourself unreservedly upon his mercy and trust in him alone for salvation.?

In further explanation of the Scripture representations, we remark:

(a) That faith is an act of the affections and will, as truly as it is an act a! the intellect.

It has been claimed that faith and unbelief are purely intellectual states, which are necessarily determined by the facts at any given time presented to the mind. They are, for this reason, as destitute of moral quality and as far from being matters of obligation, as are our instinctive feelings of pleasure and pain. But this view unwarrantably isolates the intellect and ignores the fact that, in all moral subjects, the state of the affections and will affects the judgment of the mind with regard to truth. In the intellectual act the whole moral nature expresses itself. Since the tastes

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