TREATISE ON THE FAITH AND INFLUENCE OF THE GOSPEL. PART I. INTRODUCTION. "I AM not ashamed," says the Apostle, "of the gospel of Christ; for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." "He that believeth shall be saved; he that believeth not shall be damned." The enjoyment of all the blessings of the gospel is connected with believing; while the wrath of God abideth on every unbeliever. "They which be of faith are blessed with faithful Abraham;" but the "children of disobedience" to the truths of God, are undoubtedly "children of his wrath." This being the case, a regard to the glory of God, and compassion to immortal souls, demand the most earnest attention, both of the writer and of the reader of the following sheets, to the impartial and accurate examination of the subject which he professedly attempts to explain. We must not only believe the truth of the gospel, but we must "contend for the faith once delivered to the saints." This is the first object of a Christian's zeal. Every thing else has its season; but this must be inculcated, believed, and obeyed, "in season and out of season." We must "live by faith," "walk by faith," and "die in faith." "For without faith it is impossible to please God;" and "whatsoever is not of faith is sin." To endeavour to rectify the misapprehensions of the multitude, and to direct the attention of the perplexed mind, concerning this interesting point, is, in a very eminent sense, a "labour of love" to immortal souls. Those who have tasted that the Lord is gracious through the belief of the truth, are under an obligation of gratitude to impart their views unto others, that they also may believe and rejoice. One who profited in humility and self-denial above many, describes the liberal, generous spirit of unfeigned believers of the truth in this manner: "We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak." The word of God, and the faith of a Christian, are not only altogether consistent, but inseparable. Believing, in every case, necessarily implies some testimony which the believer judges to be true; and the faith of the gospel respects a divine testimony, and judges the God who gives it to be faithful in his declarations and promises. Faith is not an abstract thing: it should never be thought of by the mind, without supposing some declaration that is to be believed; and to speak of it without such a connection, only darkens counsel by words without knowledge. Error is various and changeable; a circumstance of which the skilful adversaries of truth will not fail to take advantage. When their opinion is ready to be wrested from them, they will take entire possession of it again under another shape. The disputes that have been tossed with great warmth in the Christian church, furnish an illustration of this observation. The controversies concerning faith, in particular, are frequently managed without precision, and consequently without success. Perhaps this may be owing to the misapprehensions of the casuists about their subject. They suppose that there is ambiguity in the Scripture idea of believing. If it be once admitted, that the Holy Ghost employs this word in a variety of different senses, and does not afford to the reader of the Bible an easy and infallible line to ascertain the precise meaning of it, in every passage where it is introduced, it will necessarily follow, that the Scriptures are insufficient "to make the man of God perfect." The principal design of this performance is to show, that the Spirit of God, speaking in the Scriptures, invariably considers believing or faith in a simple and uniform sense;―to state and explain that sense with precision and exactness;-and to show the happy influence of this faith upon every important concern of the Christian life. I proceed upon these four principles through the whole, namely, That the holy Scriptures are the word of God, and the only rule to direct us how we may glorify and enjoy him ;-that the faith of God's elect does not rest upon the evidence of rational demonstration, but upon the authority and truth of the testimony of God in his word ;—that the Holy Ghost must enlighten the eyes of their understanding, to perceive the authority and truth of the divine testimony in the word which they believe; and-that a man is, in point of hope, holiness, and comfort, "as he thinketh in his heart" concerning the truths of God. These important observations are the foundation of the whole plan, wherein I have endeavoured to unite all the branches of the subject in their true proportion and order, and to fix the superstructure upon those first principles as on a basis of adamant. As they are the ground-work of the following account of faith, a short illustration of them is not improper in this place. PROPOSITION I. The Holy Scriptures, contained in the Old and New Testament, are the word of God, and the only rule to direct us how we may glorify and enjoy him. This observation comprehends two branches of great consequence. The first branch affirms, that the holy Scriptures, contained in the Old and New Testament, are the word of God; the second declares, that they are the only rule to direct us how we may glorify and enjoy God. In the former, the divine original and authority of the Scriptures is asserted; in the latter, their use is pointed out; and in both, their genuine character is faithfully drawn. 1. It is affirmed, that the holy Scriptures, contained in the Old and New Testaments, are the word of God. The pride of human nature, loath to confess its own ignorance and folly, has sought out many inventions, to render itself important. It stamps every discovery with the highest encomiums, and reckons it a part of the will of God. Proceeding on this principle, the wise men of this world gave their systems of duty, and supposed that every one of their theories was an infallible guide to the knowledge and obedience of the will of heaven; yet still "the world by wisdom knew not God." But while the world was "without God," and acting a part only worthy of atheists, who do not own his being and perfections, it pleased God to reveal his will unto mankind, for their salvation, in the holy Scriptures, which recommend themselves to our esteem by all the proofs of a divine original which we can reasonably desire. They give us the most satisfying information about every truth we need to know. They contain a perfect system of moral conduct; teaching us to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world. They reprove every erroneous sentiment concerning God and ourselves. They correct every irregularity of manners. Their matter is heavenly, their promises most gracious, and their threatenings awful. efficacy of their doctrine upon the conscience, convincing the secure, humbling the proud, comforting the distressed, and rejoicing the heart, demonstrate that they are "the voice of the Lord." The majesty of their style exalts them far above the writings of men; for never man spake like the Author of these sacred volumes, wherein the unaffected simple beauties of sublime composition always arise out of the subject, and leave the mind possessed of the truth, without any danger of being seduced by the elegance of the description. The entire consent, and perfect harmony of all the parts, though written at sundry times, and delivered in divers manners, and for various purposes, clearly show, that the same Spirit The |