CHAPTER IV.

ON FAITH.

When the doctrines of the gospel were first promulgated, I doubt not, they were easily comprehended. The Saviour and the inspired teachers, having little concern with speculative theology, exhibited the things of the Spirit in their practical bearing on the consciences and sympathies of men.

The glory of God and the salvation of souls was the grand object of their preaching, and therefore they adapted their instructions to the capacity of the unlearned, presenting truth to the mind in a simple form, and illustrating it by similitudes drawn from the occupations of their hearers, and from sources with which they were familiar.

But the less wise successors of the Apostles, not contented with asserting and expounding the facts of revelation, wearied themselves with the philosophy of truth, and spiritualized and typified many parts of the Scriptures designed to be received in their literal meaning, and thus gave to the plain doctrines of the gospel a metaphysical and bewildered aspect.

Systematic theology, likewise, with its divisions and subdivisions of doctrines--its nice logical distinctions and technical terms, has obscured, in some degree, the sun-light of revelation. Whoever makes the experiment will find that he cannot rigidly adhere to any existing system of divinity, and give at the same time an unem barrassed exposition of the sacred volume. I would not discard creeds and systems. They are important, and apparently necessary—but they must be based on the Scriptures, and yield to the free scope of inspiration. The plan of redemp

. tion is a perfect system, but its several parts are thrown together with that wildness of symmetry which abounds in the natural creation.* The inditing Spirit, in the comprehensiveness of his vision and the grandeur of his march, tramples down any nice discriminations we may desire to make between the various doctrines which he inculcates. They anticipate and include each

* « The Scripture is no one summary of doctrines regularly digested, in which a man could not mistake his way; it is a most venerable, but most multifarious collection of the records of the divine economy-a collection of an infinite variety of cosmogony, theology, history, prophecy, psalmody, morality, apologue, allegory, legislation, ethics, carried through different books, by different authors, at different ages, for different ends and purposes. It is necessary to sort out what is intended for examples, what only as narrative; what is to be understood literally, what figuratively; where one precept is to be controlled and modified by another; what is used directly, and what only as an argumentum ad hominem; what is temporary, and what is of perpetual obligation; what is appropriated to one set or state of men, and what is the general duty of Christians." —Burke.

other, and, as a whole, present to the systematic observer that irregularity of outline which characterizes the material works of the same Author. The obedience of Christ to the law, for instance, has been made the ground of justification, and his endurance of its penalty the ground of pardon. But the Spirit saith-regardless of human wisdom-by his knowledge shall my righteous servant justify many (Isa. 53. 11.)—by the obedience of one shall many be made righteous, i, e. just (Rom. 5. 19.)—being now justified by his blood, we shall be saved from wrath through him (Rom. 5. 9.)—who was delivered for our offences, and was raised again for our justification. (Rom. 4. 25.) The distinction also which some make between atonement and redemption, defining the one salvation, and the other the ground of salvation, is equally at variance with the Scriptures. The Spirit saith : By his own blood he entered in once into the holy place, having obtained eternal redemption (aútpwoir) for us. (Heb. 9. 12.) Christ hath redeemed (literally bought išnyópugev) us from the curse of the law. (Gal. 3. 13.) Thou wast slain, and hast bought (hyópavas) us to God by thy blood. (Rev. 5. 9.) Even denying the Lord that bought (ayopáoavra) them, and bring upon themselves swift destruction. (2 Pet. 2. 1.)

These preliminary remarks are applicable to the subject of the present chapter. Compara

tively few seem to have a very distinct idea of Christian faith. We not unfrequently hear pious people say they have "faith to believe that certain events are about to take place, and yet these events perhaps will never exist, except in their own imagination. There are many, also, who talk of the “ faith of assurance," while they evidently do not understand the meaning of the language. It is common for those who are conscious that their faith is weak, to perplex themselves in the endeavour to ascertain whether it is of the right kind. Some rest contented with little more than an assent to the truth of the gospel history; and some, viewing faith apart from its inseparable results, speak of it as if it had no influence in forming the Christian character. Others consider belief to be confidence in our own good estate, and unbelief to be doubtfulness in regard to our own personal holiness. Many have a confused perception of the objects and influence of faith. So many different views of the same subject imply that it is partially enveloped in mystery. Such is the fact. The unlettered jailor, having his attention directed explicitly to the necessary qualifications for the kingdom of heaven, and receiving the word in its common acceptation, readily understood the meaning of faith, and immediately believed the gospel. But the apostolic answer is no longer intelligible to him who inquires what he must do

a

to be saved. If he is directed to believe on the Lord Jesus Christ, he will be at a loss to know which of the various sorts of belief has the promise of salvation. Theological writers have taught him that there are seven kinds of faith, viz. 1. Divine faith, which is founded on the authority of God, and is an assent to the things which he has revealed. 2. Human faith-the belief of things declared by men. 3. Historical faith—an assent to the truths of revelation as an infallible record. This is called also a dead faith, that is, unproductive of good works, and the faith of devils. (James 2. 17-19.) 4. Faith of miracles--the persuasion which one had that God would work a particular miracle by him, or upon him. (Mat. 17. 20 : Acts 14. 9.) 5. Temporary faith-a partial and joyful reception of divine truth, the effects of which endure but for a short time. Such is the faith of those who are compared to the stony ground. (Mat. 13. 5, 20.) 6. Faith with respect to futurity—such a conviction of the reality and importance of a future state as is sufficient to control the conduct. 7. Saving faith-that full and confiding belief of the gospel which is exercised through the influence of the Spirit, and purifies the heart.

This division of faith into several kinds has undoubtedly served rather to obscure than illustrate the general subject. With an inventive imagination, the number might easily be increased, for

a