[In the original printing of this document an "f" is used for an "s", unless it is the last letter in a word. An italicized "f" symbolizes the "s." Also the symbol (") is used to symbolize an italicized word or phrase in the original printing of the essay. This Circular is eighteen pages long. Robert Hall was the Moderator of the association. (Jim Duvall)]
The Nature of Faith Considered
in a Circular Letter from the Baptist Ministers
and Messengers Affembled at Kettering,
in Northamptonshire, [England] 1781Maintaining the important Doctrines of three equal Perfons in the Godhead; eternal and perfonal Election; original Sin; particular Redemption; free Juftification by the Imputation of Chrift's Righteoufnefs; efficacious Grace in Regeneration; the final Perfeverance of Saints; and the Independency, or congregational Order of the Churches of Chrift inviolable.
To the feveral Churches they reprefent, or have received Letters from, meeting at Nottingham, Sheepfhead, Leicefter, Sutton-in-the-Elms, Arnefby, Foxton, Clipftone, Oakham, Soham, Kettering, Walgrave, Northampton, Road, Olney, Carleton, and St. Alban's; as alfo the many Churches not yet in the Affociation, who, notwithftanding, countenance it, by the Attendance of their Minifters and many of their Members: -
_________________ Dear Brethren,
BEING met at the time and place appointed, and after unitedly paying our grateful acknowledgments to our gracious GOD for the favour, and feeking his prefence and bleffing, we proceeded to the perufal of the letters from the feveral Churches, and were, we truft, fuitably affected with the different accounts tranfmitted to us. We greatly lament the low eltate of religion in fome of the Churches, and rejoice in the comparative profperity of others. We wifh that all may be ftirred up to greater "fervency", and "frequency" in "perfonal" and "focial" prayer, to the ftrengthening the things which remain, that are ready to die. A fupine and indolent fpirit, ought to be dreaded, and watched againft. And every duty performed as in the fight of God, and profpect of eternity. We entreat you to fearch the fcriptures with diligence, deliberation, and prayer; in order to an encreafing acquaintance with the truth, as it is in Jefus. That being under it's genuine influence, you may walk as becometh faints, and adorn the doctrines of GOD your Saviour in all things; for which purpofes, take care of grieving the Spirit of God in any inftance.
2
Look to him for thofe illuminating, enlivening, and fanctifying influence; which are abfolutely neceffary to evidence your relation to Chrift, and right to eternal glory. Take care of a light and trifling fpirit in religion. Confider, that thofe fubjects which involve your eternal intereft, and from whence your fupport, and comfort as chriftians, immediately flow, undoubtedly claim a precedence in your efteem, and demand your clofeft attention, and moft diligent enquiry; in order to a proper acquaintance with their nature, and genuine tendency. Several things are reprefented in fcripture as neceffarily connected with falvation; it therefore becomes every expectant of glory, if he would not be afhamed of his hope, to examine impartially what thofe things are, and whether he is or is not the happy fubject of them.In our feveral annual letters we have endeavoured to explain and recommend to your ferious confideration, various truths of infinite importance; which we wifh may be reviewed witll attention and care. If you are the happy fubjects of God's falvation, you will cordially receive and defire increafing acquaintance with it's various attendants. And of all the lovely train, there is nothing by the oracles of truth more fully and frequently afferted as infeperably connected with it, than repentance towards GOD, and faith in our Lord Jefus Chrift; which were the common grand topics of apoftolic miniftrations.
In our laft letter we treated of the former, and we hope it will not be thought unfeafonable now to adrefs you on the fubject of gofpel faith, about the nature of which, many chriftians feem greatly perplexed, owing perhaps, in fome meafure, to inattention; not duly confidering the different fenfes in, which the term is ufed, not only in ficripture, but in common converfation. In order therefore to obtain clear and determinate ideas of fpecial faith, it may be proper to make a few explanatory remarks rearks refpecting faith in general.
1. By faith is fometimes intended uprightnefs, or the virtue of integrity;, as in 2 Theffalonians 3.2, Deuteronomy 32.20, Romans 3.3, Matthew 23.23. In the fame fenfe it is ufed in common fpeech. Hence a treacherous, perfidious conduct in nations to each other, is called a breach of public faith.
2. It frequently refers to the power of working miracles, as in Matthew 17.20, Mark 2.5, Acts 14.9 and in various other places in the new teftament. And the fame term is ftill ufed in a fenfe fomewhat fimilar. For when miraculous productions are now afcribed to men; or marvelous effects are pretended to flow from inadequate caufes, the wife and confiderate frequently fay, refpecting fuch things, we have no faith.
3. By faith, is in fcripture moft commonly meant a belief of the truth. Yet,
4. It is frequently put for the truth believed.
So in common language faith is ufed to exprefs the things believed, as well as the act of believing. When a perfon has made a declaration of his religious fentiments, what is more common than to fay this is my faith; and others to fpeak of it as a "confeffion of faith"? And one creed is commonly called the Belief, becaufe it contains the principal [sic - principle] articles of the chriftian faith, being a fummary, or the fubftance of it's capital truths. Thus in common fpeech, faith is fpoke of not only fubjectively, by which we mean the act of believing, of which the believer is the fubject; but objectively, by which is intended the matter believed, or the objects faith has in view.
Agreeable to this neceffary, eafy, and common diftinction, the fcriptures
3
treat of the faints moft holy faith; which faith the great and profound apoftle gives a clear and compreheniive definition of in a few words, when he enters on the important fubject in his letter to the believing Hebrews, chapter 11. v. 1. "Now faith is the fubftance of things hoped for, the evidence of things not feen." The firft part of the definition feems to refpect things believed, or the fubftance and compendium of truth; which being precious to the real believer, is therefore reprefented as the object of his hope, and which he longs for the enjoyment of. Objectively confidered, Chrift and the fubftance of gofpel truths are called faith, being what every reai chriftian believes, or in which he places full confidence as matters of fact. Though no chriftian, while in this world, is fully acquainted with the whole compafs of truth, yet being taught of GOD, they are all led into the fum or fubftance of it. For we know in part, and prophefy in part. (1 Corinthians 13.9) If any man will do his will, he fhall know of the dottrine* which is according to godlinefs.+ For the meek he will guide in judgment, the meek he will teach his way.x Being all brought to acknowledge and confide in the fubftance of truth relating to falvation, they are exorted to contend earneftly for the faith, as delivered to the faints, Jude 3. And to ftand faft in the faith, (1 Corinthians 16.13.) To ftand faft in one fpirit and one mind, ftriving together for the faith of the gofpel. (Philippians 1.17.) Thus it is faid Paul preached the faith which he before deftroyed. Faith, in the fenfe in which we now fpeak, is in fcripture reprefented as the matter of juftification. It was accounted to Abraham for righteoufnefs, (Romans 4.3-9) i.e. not the things which he did, but what he believed was the ground of his acceptance with GOD. For the juft fhall live by his faith. But alas, how many have been toffed to and fro with the winds of falfe doctrine, and inftead of "holding faft their confidence", have made "fhipwreck of faith", and loft all conffciencious regard to truth. This was the lamentation of the apoftle, for in his day the propagators of error "overthrew the faith of fome". See 1 Timothy 1.19. Theffalonians 1.13. Timothy 5.12. 2 Timothy 2.18. That is, they did not abide in, but departed from, the doctrine of Chrift, 2 John 9. Oh that the feveral Churches we reprefent, and now addrefs, may ever continue as fteady pillars in fupport of truth! That Jefus may fay of each, as he did to the church of Pergamos, Thou holdeft faft my name; and haft not denied my faith. Revelation 2.13.The fecond branch of the apoftles definition relates to faith "fubjectively" confidered, or the§ act of believing; which he obferves, "Is the evidence of things not feen". Believing appears to be nothing more nor lefs than the prevalence of evidence in the mind. Without evidence real, or supposed, there can be no believing. A man cannot believe that to be
---------------------------------
* John 7.17. + 1 Timothy 6.3. X Pfalm 25.9.§ Some are fo curioufly critical (or captious) as to be difpleafed with thofe who call believing an act. It is not an act they fay, becaufe "a man cannot help believing when evidence appears fufficiently clear." Can a perfon help defiring that which he efteems the cnief good? Are defires therefore no acts? The mind cannot help "thinking". Are thoughts no acts on that account? It is ftrange, that becaufe a man cannot avoid "acting", therefore he does not act at all. If believing be not an act of the mind, there are no mental acts of any kind. For there is no mental act in which "perception", and "volition", is more concerned.
To compare believing to "refpiration, perfpiratin", and the "circulation" of our blood, is to darken council with words without knowledge; feeing none of thefe motions of animal nature, are the effects of "underftanding and "choice"; and therefore are neither "criminal" nor "commendable". The greateft villain [sic] may fweat profufely, have good lungs, and a regular pulfe; and a good man may have an afthma, or be in an high fever, without incurring guilt; otherwife it would be a horrid fin to die; feeing a total "ceffation" of animal motion, does then take place. It might be proper for fuch adepts in criticifm, to try their fkill in fettling the point with the apoftle James, who fpeaketh in this wife, "Thou 'believeft' there is a God thou doeft well," James 2.19. There is need of a critical expofition of the apofle's words, for the benefit of the public; that they may learn how to "do well" without "doing" any thing; or how "well doing" comports with idea idea of total "inactivity".
p. 4
true which he does not think is a fact; and none can think that a fact which he imagines there is no reafon to believe is true. It would not be more abfurd to fay, a man may be well acquainted with that of which he is "ignorant", than to affert a man may believe that to be true, which he apprehends there is no evidence of it's reality? Faith may be "falfe", as well as "feigned": but even the belief of a "lie", fuppofes the perfon apprehends it is a "fact" when he believes it. Faith, whether true or falfe, natural or fpiritual, is a crediting report made, or reprefentation given, of perfons and things. Faith in, and difbelief of what is reported, whether relating to things facred, or civil, are the neceffary effects arifing from the different apprehenfions perfons form of the evidence preduced in favour of the reality of what is defigned to be propagated. When perfons relate matters of fact, from their own knowiedge and obfervation, "evidence" in fuch a cafe will to others appear clear, or qoubtful, according as their opinions are of the judg,ment, and integrity, of thofe by whom the report is made. This being the cafe, defigning men have always pretended to confiderable advances towards perfection, and infallibility; knowing that the greateft abfurdities will be generally credited, provided the propagators of them be held in reputation for wifdom, and uprightnefs. On the other hand, perfons of the greateft integrity and confumate underftanding, as the bleffed Jefus, and the holy prophets and apoftles wer~, have through "prejudice" been difregarded, and their well-authenticated teftimony treated with contempt, through the fubjects infifted upon being difagreeable to the corrupt difpofitions of men; and contrary to their pre-conceived ideas and prevalent opinions. The enemies to divine truth have in all ages refifted the Holy Ghoft, in refpect of the evidence he has given of it's reality and nature. Therefore feeing fuch receive not the truth in the love of it, that they might be faved; for this caufe God fhall fend them ftrong delufiom, that they fhould believe a lie; that they all might be damned who believe not the truth, but had pleafure in unrighteoufnefs, 2 Theffalonians 2. 10, 11. Such deluded fouls were led to a falfe faith, or the belief of a lie, through enmity to the truth, and a regard to the figns and lying wonders referred to in verfe 9. Again, it may be proper to obferve, that faith, or believing, may fimply relate to the exiftence of perfons, or things, "without" including their adhering qualities; becaufe we have evidence of the being or reality of various perfons and things whofe properties we can have no faith in, thofe not being explained in the report concerning them. But where "qualities", or their true nature, whether "good" or "bad" are likewife defcribed, faith, in fuch a cafe, is effentially deficient, unlefs thefe are believed to be what they are, as well as the "exiftence" of that to which they belong or adhere. There may be faith in the reality of perfons and things where there is none in the "reported" quality or character. For inftance, every one to whom the report has come, believes there has been a fucceffion for ages, of perfons at Rome,
p. 5
called popes; but though it has likewiffe been reported that they were Peter's fucceffors, and Chrift's vicegerents on earth, yet bleffed be GOD, many have no faith in that matter, becaufe on due examination there is no proof, or "evidence", to fupport the claim. On the other hand, the Jews believe that Jefus Chrift was in the world, but though there is "full" evidence of his being the "Meffiah", yet they have no faith in him as ffuch, owing to enmity againft him, and criminal inattention to the concurrent teftimony of the fcriptures of truth, which their fathers fulfilled, in condemning of him. They do not fee that the mofaic difpenfation was done away in Chrift, not through want of evidence, which fhines with more than meridian brightnefs, but becaufe of the blindnefs of their hearts: upon which there is a veil to this day, and will remain till fovereign grace fhall turn tnem to the Lord."* Once more; faith frequently, in common affairs, as well as in religion, refpects "intereft and claim". But to fupport , "fuch" a belief requires evidence of a "relative" nature. Who ever laid claim to a kingdom, or even a cottage, "merely" on account of believing the defcripton of it. However firm a perfon's perfuafion be of the "exiftence" of fuch a place, and though he likewife believes that it is beautiful for fituation, yet "common fenfe checks prefumption, and teaches the neceffity of evidence of "perfonal right, In order to appropriating faith, or a believing it is his own. Dear brethren, we wifh it to be obferved and remembered, that believing of "every" kind is founded on "evidence". A perfuafion however "firm", which has no evidence to "fupport" it, is not "faith", but "fancy".Thefe few general obfervations we hope, if duly confidered, will tend to make the "fcripture" account of true faith, more eafy to be underftood; and likewife to illuftrate the apoftles definition of it's complex nature, i.e. as it relates to the "things" believed, and the "act" of believing things unfeen: which may, with the ftricteft propriety, be faid to arife from "the evidence of invifible realities".
Having made thefe few general remarks for the purpofe of ellucidating the fubject, we fhall now endeavour to explain the nature of faving faith, or that believing with which the falvation of the foul ftands connected in the fcriptures of truth. And as we live in a period wherein the "nature" of faith is not only mifunderftood by many profeffors, but it's "neceffity" denied, and a dull, partial morality made the all, or whole of religion; it is therefore equally neceffary we fhould endeavour to point out it's real "importance". As it is "your" edification and comfort, in connection with God's glory, which we have principally in view, and wifh to promote, we therefore intreat you, dear brethren, to unite with us in, fervent fupplications to the divine throne, for a bleffing to accompany the attempt, that it may not be in vain, but crowned wirh great fuccefs.
By faith in Jefus Christ we underftand a cordial belief of the truth, as it is in him, or related to him. And a true fcriptural faith in the Son of God is divided in the volume of infpiration, into "three" diftinct branches, which, as we have obferved, is the cafe refpecting faith in common.
Firft, believing that things declared in the report of the gofpel concerning the Saviour, are real "facts", and not "fables". Evidence of their being fo, arifeth from a conviction of the divine original of the holy fcriptures, which tefify of him.
---------------------------
* 2 Corinthians 3:13-16.
p. 6
There is fufficient evidence that holy men fpake as they were moved by the holy ghoft. Were men quite impartial, and diligent in their enquiries into the divinity of the fcriptures, they would be confirained to acknowledge them as the true fayings of God. And if the teftimony of men be received and credited, furely the teftimony of God is greater. Who that confiders the nature of "deity", and "humanity", and obferves a "contradiction" in the reports made by them, can forbear faying, "Let God be true, and every man a liar". Romans 3.4.The things relating to Chrift's perfon as God, and his complex capacity as Emanuel, God in our nature, are afferted, and their truth demonftrated in the facred pages. The language by which fuch truths are therein revealed is plain and ftrong, ffuited to convey "intelligence" and carry "conviction to every confciencious" enquirer. The fame may be faid concerning his offices, undertakings, relations, blood, and obedience. And "thus faith the Lord" is a fufficient evidence of matter of fact, though in various inftances the nature and modes of truth eftablifhed by his authority, may infinitely tranfcend the comprehenfion of finite beings. But, in fuch inftances, God does not require men to believe "how" things are, the modus or manner of which are not explained, or revealed. That would be to require faith without evidence of fact, contrary to his "wifdom", and "equity". It is criminal not to believe the myftery of godlinefs, and that it is without controverfy great. But the myfterious nature of a revealed truth is neither the "object" of faith nor the fubject of human underftanding. No reafonable objection can be made againft God's requiring his creatures to believe the "reality" of divine "myfteries", or that fome things "are", though the manner "how" they are, remain an impenetrable fecret; feeing it is the fame in a vaft variety of inftances, refpecting faith in common, or the general belief of mankind, in regard to the things of nature. The doctrines of "gravitation", and "cohefion" of matter are generally believed, though no one pretends to know, or believe "how" thefe things are.
In regard to the various doctrines, and ordinances of the gofpel, they are fo intelligibly made known in the fcriptures, that men have believed, and may without fupernatural illumination, believe and defend them, confidered "fimply" as matters of fact. Simon the forcerer, believed, and was baptized. And many believed for a time who forfook Jefus and walked no more with him. Thou believeft fays St. James, there is a God, thou doeft well; but the devils believe and tremble. Satan believed and acknowledged, as well as the apoftle Peter, that Jefus was the Chrift the Son of the living God.+ Such a faith is fo far right, and abfolutely neceffary to falvation; for, faith the redeemer, "except ye believe that I am he, ye fhall die in your fins". But though neceffary, it is awfully deficient, as it does not prove its fubjects to be in a fafe ftate; it does not influence to love and obedience, but is dead, being alone. James 2.17. Therefore
Secondly, True faith, or a believing unto righteoufnefs, includes in it an "approbation" of Chrift, and the gofpel. For in the word of God not only the "reality" of things are eftablifhed, but their "nature", and "qualities", are declared, and exhibited. Therefore, as the apoftle obferves, it is not only "a faithful faying" (or what may be depended upon as a fact, but likewife) "worthy of all acceptation", (as containing intelligence infinitely good, and defirable, as well as true,) "that Jefus Chrift came into the world to fave finners, 1 Timothy 1.15. The precioufnefs of Chrift, and the
-------------------------------
* Mark 3.11.
+ John 8.24
p. 7
fuitablenefs of the gofpel to the helplefs and miferable condition of guilty men, are fubjects on which the fcriptures copioufly treat, and beautifully illuftrate their "intrinfic" worth and foul-faving efficacy; and which only true chriftians really credit and cordially embrace: for though the carnal profeffor may be "found" in the faith, as it relates to the "theory" of religion, and believes the fame things confidered fimply as a fyftem of eftablifhed "facts", which the real chriftian does, yet being under the dominion of fin, and deftitute of fpiritual difcernment, he does not behold the "beauty" of divine truths, and therefore does not believe an "effential" part of the gofpel report; but refpecting their intrinfic "value", tranfcendent "excellency", and infinite "glory", they are "unbelievers": though they give a cold affent to various things, as matters of fact, yet in refpect of the "marrow", and "foul" of the gofpel, on which the faints "feaft", and "by" which they are "influenced", they have no faith. Hence thofe who receive not the truth, in the love of it, that they might be faved, are abfolutely defcribed, and treated as "unbelievers. 2 Theffalonians 2.10, 11. Thofe who have no faith in the "lovelinefs of Chrift, and to whom the evidence of gofpel glory is "hid", are deftitute of an intereft in falvation, having believed in vain.* But thofe who receive and "fully" credit the gofpel, confidered as tidings of great joy, they not only believe the "truth" of the divine report, relating to "facts", but the evidence of it's containing "good" tidings" of good things, they clearly perceive; and therefore earneftly defire the full poffeffion and enjoyment of them. Agreeable to the aforefaid view of things, the apoftle, when fpeaking of true faith, as exemplified in the old teftament faints, fays. concerning Chrift and gofpel bleffings, they were not only "perfuaded of them", as matters of fact, but "embraced them" as the chief good. Hebrews 11.13.You will perceive, dear brethren, the propriety of confidering "approbation" of Chrift and the gofpel as effential to true faith, if you attend to the fcriptural account of it; as influencing the minds of the godly, towards it's glorious object, and bleffed author: and whilft you read, we with you to reflect on your own experience, whether your fouls have, or have not, felt the genuine operations of this "precious faith". It is neceffarily prefuppofed in the gofpel, that the human race are in a guilty, impure, and helplefs ftate; for the end of Chrift's incarnation was to procure pardon for, and convey purity to, the fons of men.
The defign of his offering up himfelf as a facrifice, was, that they might be delivered from punifhment. He bore the threatened curfe, that they might efcape the tremendous vengeance of the juftly-offended Deity, and be brought into an happy ftate of amity and friendfhip with God; be rendered capable of ferving him with chearful [sic] obedience, of enjoying fweet communion with him here, and uninterrupted felicity hereafter; where their fouls will fee and enjoy the infinite "beauty" and "bounty" of Jehovah, for ever and ever. Thefe being the kind defigns of our condefcending Saviour, he therefore has not only procured for them, by his obedience and death, a legal title to perpetual blifs, and opened a way lo the celeftia1 world; but in order that they may be "fitted" for fuch a ftate of fpiritual enjoyment, the Holy Ghoft is fent to convince of fin, and give them a due fenfe of obligation to their faviour, and a proper view of the moral perfections of the great Eternal. By his infinite operations, they become the fubjects of new fenfations, being made alive or delivered from the ftate of fpiritual infenfibility, in which they lay, when dead
-------------------------------
* 1 Corinthians 15.2.
p. 8
in trefpaffes and fins. In confequence of an internal change produced by the Spirit of God, the underftanding, which was before in total darknefs, refpecting the fpirituality of divine objects, now perceives the propriety of Jehovah's government, with the direful effects flowing from their unprovoked revolt, and criminal oppofition to his rightful authority; from thence intelligence is conveyed to the confcience, of dreadful danger, and impending ruin. Confcience being roufed, afcends the feat of judgment. and pronounceth the awful fentence of death, in the moft terrific manner; thereby the paffions are alarmed; fear trembles, and the "imagination" pictures future mifery in ten thoufand awful forms; hope fickens, and in agony expires; the "will" is perplexed, and knowns not what to do; would be glad to efcape approaching ruin, and flee from the doleful found damnation, which echoes through the foul. But where, O where can the finner run for fafety, or how fhall he be fcreened from eternal tribulation, anguifh, and unutterable woe? Former refuges fail, being all fwept away by the deluge of wrath. And the frightened foul feels herfelf furrounded with the heart-fearching omnipotent, in the character of a fin-avenging God. In the above alteration, which by the Spirit of God is produced, and extended through the foul, is even included the "primary", or firft actings of faith, by which the fcripture teftimony concerning the nature of God; the equity, fpirituality, extent, and perpetuity of his law is credited, and approved as "holy, juft, and good"; and the divine folemn declarations refpecting the hateful nature of fin, it's infinite "demerit" and "damning" tendency are no longer doubtful, but moft firmly believed. However, being now the fubject of a principle which reveres, and pays cloffe attention to the word of the Lord, and hearing of a faviour gracioufly provided for felf-ruined finners of the human race; the guilty, but now renewed foul, is difpofed to make a ferious and diligent enquiry into the truth of the reviving report, which being done, the important fact is found not only eftablifhed beyond a doubt, but the evidences of the infinite "ability" and "fuitablenefn" of Jefus the faviour, and the neceffity of his great falvation, appear clear, full, and decifive. For the falvation in it's nature and extent, is adequate to all the defires and utmoft wifhes of fuch a perfon, becaufe it confifts not only in a freedom from the punifhment due to him, but alfo from it's power and pollution. This being the cafe, true faith operates in every power of the foul. "It is with the heart man believeth unto righteoufnefs", which believing is copioufly defcribed in fcripture, as "correfponding" with, and exactly "ageeing" to, the various reprefentations of Chrift, it's peculiar object. In all which defcriptions, "evidence" and "approbation" of the "excellency" of the truth believed, are connected, illuftrated, and eftablifhed. From the many inftances which might be given, we fhall felect the following few:1. Faith in Jefus is called a receiving of him, John 1.11-12. Colossians 2.6. and when fo, it frequently refpects the teftimony concerning him being believed, and properly regarded. See John 3.32, 33, 36. Thus, when Paul befought the Lord to fhew him the path of duty, Jefus appeared to him and faid, get thee quickly out of Jerufalem; for they will not receive thy tefiimony concerning me, i.e. they would not believe it. Acts 22.18. Chrift is reprefented as a kind, compaffionate vifitor,* for he hath vifited and redeemed his people, and fays, I will fee you again. Behold I ftand
----------------------
* Luke 1.68. John 16. 22, Revelation 3.20.
p. 9
at the door and knock, &c. Now when fuch an idea of Chrift is given, what fo proper to reprefent the actings of faith towards him as a cordial reception of him, or the foul giving Jefus an hearty welcome. Again, faith is called a receiving, becaufe Chrift is fet forth as God's unfpeakable gift to the fons of men; believing in him as fuch, is the foul's glad acceptance of the ineftimable favour. A gracious God fays I "give", the language of faith is "I take". Ifaiah 42.6. Pfalm. 16.13. Revelation 22.17.2. Chrift is frequently compared in the fcriptures to a place of fafety, and is reprefented by a "refuge", an "high tower", an "houfe of defence", an "hiding place", a "covert:* and by other figures which tend to fhew the neccffity of an application to him for deliverance from danger, which convicted finners view themfelvcs expofed to without a poffibility of efcaping, but as found in him. This being the cafe, the defcription of faith is beautifully diverfified, for believing in him confidered as a refuge, &c. would be improperly called a "receiving" him as in the former inftances, therefore it is denominated a fleeing, or running to him, and an abiding in him. He is to the faints an houfe of defence, to which they continually refort, and has been their dwelling-place in all generations: for to him the righteous run and are fafe, there being no condemnation to thofe who are in Chrift Jefus. Hence the apoftle, and with him every real chriftian, wifhes above all things to be "found in him". Philippians 3.9.
3. If we confider Chrift as lifted up for the healing of wounded fouls, as the brafen ferpent was in the wildernefs, for the cure of the bitten Ifraelites: In that refpect, and in "every other" in which he is fet forth as an object to be "viewed", faith in him, as fuch, is called a "looking" to him.
His compaffionate language to miferable finners is, Behold me, behold me, Ifaiah 65.1. Look unto me all ye ends of the earth and be ye faved. Accordingly it is written, They looked to him and were lightned, Pfalm 34.5. and faints run the race fet before them, looking to Jefus. They fee him who is invifible. For though they now fee him not with eyes of flefh, yet believing, they rejoice with joy unfpeakab]e and full of glory, 1 Peter 1.8.
4. He is called the hidden manna, the bread of life, and is to his people as rivers of water in a dry place. When fo reprefentcd, believing in him is defcribed by different terms, and illuftrated by the natural acts of "eating" and "drinking",+ becaufe the foul's fupport and fpiritual vigour is entirely dependent on him, who is it's meat indeed and drink indeed; therefore, faith in him as fuch, is with the greateft propriety, reprefented not by "looking" to him, as in the former cafe, but by "living upon him" and "by" him, who is the only fit nourifhment for immortal and heaven-born fouls.
5. When Jefus is defcribed as a liberal friend and generous benefactor, or reprefented as a phyfician, captain, and counfellor, or whatever character amongft men be brought to illuftrate and fet him forth, as one to whom the gathering of the people fhould be; in thofe cafes faith, or a believing in him, is, with beautiful propriety, called a "coming to him". Hence he fays, He that cometh unto me fhall never hunger, and he that believeth in me fhall never thirft, John 6.35-37. Come unto me all ye that labour and are heavy laden, and I will give you reft, Matthew 11.28.
6. In a word, a cordial belief of divine truth is difFerently denominated, as the various articles of faith, relating to Jefus, are treated of in the
----------------------------
* Pfalm 18.2. Hebrews 6.18. Ifaiah 32.2.
+ John 6.33 to 58.
p. 10
facred fcriptures, or his infinite excellencies defcribed. For influence, believing is called a trufting in him, when refpect is had to his veracity and ability. I know, faith the apoftle to Timothy, whom I have believed, (or trufted) and I am perfuaded that he is able to keep that which I have committed unto him againft that day; and to the faints at Ephefus he fays, In. whom ye alfo trufted, after that ye heard the word of truth, the gofpel of your falvation; in whom alfo after that ye believed ye were fealed with that Holy Spirit of promife, 1 Timothy 1.12. Ephefians 1.13. It is evident that "trufting" and believing are ufed by him as fynonimous terms, meaning the fame thing; and there is nothing abftrufe or difficult to be underftood in the expreffion; for what more ccmmon than to fay of a perfon of known integrity and unblemifhed reputation, when any thing is declared or promifed by him of which others doubt, "he is one that may be trufted, you may rely on his word": meaning you may believe what he fays. And refpecting a perfon of an oppofite character, men of prudence frequently exprefs themfelves thus, 'We have no faith in what he relates; he is not to be "trufted"; we cannot "confide" in him'; we can have 'no "dependance" on. what he fays; we can place no "confidence" in him.' The obvious meaning or defign in ufing the above terms is to exprefS one fimple fact, which is, "that fuch a man is uot to be believed". Thus it appears, that the various names given to faith or believing, do not, if duly confidered, render it's nature doubtful or difficult to be underftood, which fome have apprehended: But on the contrary, there is a "beautiful" and "neceffary" diverfity and "admirable" propriety in the terms ufed by the Spirit of GOD, in explaining the delightful and important fubject; which we apprehend, if properly attended to, would convince the impartial enquirer, that true faith confifts in "a cordial belief of divine truth", arifing from the evidence of it's reality and nature.We proceed briefly to confider the third branch of faith, or faith as it refpects "perfonal" intereft in "fpiritual bleffings. Believing in this fenfe as much depends on "evidence" as either of the former. That which does not equally belong to all men, or is not every one's property, cannot fairly be claimed by any one, without giving evidence of perfonal right; for thofe whofe right it is, muft have fomething by which their claim may be proved genuine, which others have not.*
Faith, in the fenfe in which, we now fpeak, is a believing the divine teftimony refpecting "who are the fons of GOD and heirs of glory". We with you, dear brethren, to confider, that the defcriptions God has given of fuch, do not relate to their natural birth nor their abilities. Their defcent, condition, fituation, and connections in life, and every thing meerly of an external nature and kind, are immaterial. For God is no refpecter of perfons. Their internal difpofitions, and holy converfations, are the only criteria by which they are diftinguifhed. The Lord, through
--------------------------------
* Some indeed apprehend that all men ought to believe that Chrift is their's, and they are his, becaufe they fuppofe his love and death extended egually to all the human race. It is granted, that fuch a faith or a firm perfuafion of perfonal intereft in Chrift is quite confiftent with the aforefaid hypothefis. For he who believes Chrift loved and died for "every" man, has as good a right (in his own apprehenfion) as "any" man, to fay "he loved me, and gave himfelf for me": he "cannot" think otherwife, unlefs he happens to "doubt" of his humanity. There is no need of perfonal holinefs to prove his claim. All that is neceffary in that cafe is to demonfrate he is one of the human fpecies, and not a brute, for it is not likely that any will fufpect his being of the angelic order.
p. 11
the riches of his fovereign grace, makes them to diffr from others and their former felves, and then minutely defcribes the difference made, and kindly connects the promife of falvation to all the genuine actings of thofe new principles, of which they are the happ? fubjects. Thofe only are the heirs of falvation to whom the Lord it's author declares it belongs. Confequently none are warranted by the fcriptures to believe the bleffings of the gofpel are their "own", any further than as their characters anffwer to the "defcriptions" given of thofe who fhall be faved. Some there are who feem to be under an awful delufion, apprehending that true faith and it's foul-deftructive oppofite, unbelief, always refpect perfonal intereft. They urge men to believe firmly that Chrift is their's, even while there is no "evidence from fcripture, fenfe, or reason", that he is fo. But though there is no evidence of the thing believed being "true", yet it will, it is faid, be found a "fact", if they can but firmly believe it; and to doubt of perfonal fafety is accounted by fuch the damning fin of unbelief.* This fentiment is thought to be countenanced by the apoftle's words, "he that doubteth is damned", Romans 14.23. that is, "if he eat", not otherwife. So that doubting was not what Paul fo feverely cenfured, but the eating of that which the perfon had not fatisfactory evidence was lawful to be partook of. In confequence of which, fo far as refpected "that" action, he ftood "condemned" in his own confcience, and likewife by God, and good men. Therefore every one ought to be perffuaded in his own mind, refpecting what is lawful and right, becaufe he who thinketh any thing unclean, to him it is unclean. And fhould not every one be equally concemed to obtain evidence of the reality of what he believes? For falfehood will never become a fact though men fhould ftrain every nerve in ftriving to believe it. There is not the leaft intimation in fcripture, that a perfon "ougbt" to believe Chrift is his own, in order that he "may" be his; or that if a man can but firmly believe his fins are pardoned, all his tranfgreffions fhall be forgiven. The facred fcriptures require no man te believe a thing is true which is not "prvioufly revealed as a fact. For faith does not give "exiftence" to what is believed, but the very exiftence of "faith" is owing to the evicence of truth. A man would be treated as an idiot, were he to plead in a court
----------------------------------
[This footnote is at the bottom of pages 11 & 12 in the original]
* It is somewhat fingular that this notion of faith, as confifting in an affurance of perfonal intereft in Chrift, which was in the laft age reckoned a diftinguifhed tenet of thofe that were then called "Antinomians", fhould be principally maintained by the moft zealous "Arminians" of the prefent day.The well known leader of the "Arminian Metbodifts" has been frequently charged with duplicity and ungenerous artifice, but perhaps one inftance which has been hitherto unnoticed, will be found, upon examination, to exceed thefe for which he has been moft feverely cenfured, -- We refer to his moft "partial" and "mutilated" abridgement of "prefident Edwards's account of the life of David Brainerd"; the original of which we fo warmly recommended in our laft annual letter. We fhould apprehend that whoever compares the genuine account with Mr. Wefley's extract in vol. xii. of his works (Briftol edition, 1772) would be unable to forbear fufpecting that his grand defign in this performance was under pretence of giving his people the fubftance of Mr. Brainerd's experience, to keep them from perufing a book replete with the moft ftriking evidence of the holy tendency of the doctrine of grace. No publication we ever yet faw is better calculated to fap the foundation of Mr. Wefley's erroneous principles than the genuine life of Brainerd. It was therefore very politic, but very unfair, in this manner to curtail a hiftory which has fuch a tendency to confirm thofe principles which are called calviniftic, and to give the moft powerful confutation of Mr. Wefley's ufual mifreprefentation of them. He himfelf can hardly pretend to fhew a more eminent example of felf-denial, meeknefs, humility, forgiveneffs of injuries, zeal for God's glory, love to mankind, and an ardent thirft after univerfal holinefs, &c. than Mr. Brainerd. Yet it is moft evident, from the true narrative of his converfion, that it was plainly founded in a clear, ftrong conviction and undoubting perfuafion of the truth of thofe things, appertaining to thefe doctrines which "Arminians" moft object againft, and which his own mind had contended moft about before. And his religion all along operated in fuch a manner as tended to confirm thefe doctrines. And he particularly declared, that when he lay a long while on the verge of eternity, he faw clearly the truth of thefe grand doCtrines of the gofpel, which are juftly ftiled the "doctrines of grace", and never felt himfelf fo capable of demonftrating the truth of them. P. 230.
All this Mr. W. with the moft crafty and culpable care, has ftudioufly concealed, as well as Mr. B.'s fentiments concerning the nature of faith, though Mr. B. fo ftrenuoufly oppofed that idea of it which Mr. W. maintains: and particularly when a little recovered from that violent fit of illnefs at Bofton, about three or four months before his death, he gladly embraced an opportunity which offered to bear a very full, plain, and open teftimony againft that opinion that the "effence of faving "faith" lies in believing that Chrift died for me in particular; and that this is the "firft act of faith in a true believer's clofing with Chrift -- declaring, in a long conference with a gentleman who had publicly defended that tenet, that the effence of faving "faith" was wholly left out of that definition, and that he never had greater "affurance of the falfenefs of the principles of thofe who maintain fuch a faith, and of their dangerous and deftructive tendency; or a more affecting fenfe of the great delufion and mifery of thofe that depended on getting to heaven by "fuch" a faith (while they had "no better") than he lately had when he was fuppofed to be at the point of death and expected every minute to pafs into "eternity". Compare p. 9, with Wef1ey p. 35. -- p. 230, 231, with Wefley p. 326. -- p. 233, with Wefley 327 -- p. 236, with Wefley 330. We recommend with peculiar earneftnefs Mr. Edwards's juft obfervations on Mr. Brainerd's life, for which he received the thanks of feveral members of the claffis [sic] of Amfterdam, the book having been tranflated in Holland, and was highly approved by the univerfity of Utrecht.
+ Amos 6.13. Proverbs 5.11.
-------------------------------------
p. 12
of judicature his right to an eftate, "merely" upon his being credibly informed, and therefore firmly believed, there was one of great value, lying and being in fuch a place: though he fhould add that the belief of it's being his "own", has afforded him unfpeakable pleafure for a "long" time; yea that he has not had one doubt refpecting his title, for feveral years, fuch pleas would be regarded no further than as mournful indications of infanity.It might be well if perfons would try their fkill on things of lefs moment than what involves their eternal welfare; and if they find they are fuccefsful in "converting" common falf[e]hoods into "facts" by the power of faith, then may they entertain fome comfortable hope that all will be "well" at laft, provided they "firmly" believe it, although at the prefent there is "no evidence from fcipture, fenfe, or reafon", that they are in a ftate of fafety.
But if they find they cannot convert one fingle falfehood into a fact, they ought to be cautious, and tremble, leaft what they believe "without" evidence of it's reality, be fwept away as a refuge of lies, and their fouls mourn at the laft with bitter lamentations, that they rejoiced in a thing of nought.+ But dear brethren, we hope better things of you, though we thus fpeak. You have not fo learned Chrift, if fo be that ye have heard him, and been taught of him, as the truth is in Jefus. We befeech you to examine yourfelves whether you are in the faith; whether you are included in the defcription God has given of faints, as fuch, in the fcriptures of truth. Do you cordially receive and embrace Jefus the faviour, for thofe purpofes for which he is given of God, as has been mentioned? If fo, fuch a reception is an evidence you are born not of blood, nor of the will of the flefh, nor of the will of man, but of God, John 1.13. And if children, then heirs, heirs of God, and joint heirs with Chrift. It is the will of God that thofe who have fled for refuge to
p. 13
the hope fet before them, fhould have ftong confolation, for which purpofe he has confirmed the promife of falvation with an oath -- fee Hebrews 6.17-19. The compaffionate Jefus has defcribed the people who are bleffed, and fhall be bleffed, as poor in fpirit, holy and humble, mourning under a fenfe of fin, and of a meek and merciful difpofition, hungering and thirfting after righteoufnefs, and being the fubjects of heart purity, they long for full conformity to God; they love to promote peace amongft men, and yet their regard to divine truth is fuch, that they are for it's fake willing to forego the fweets of focial friendfhip amongft men, and to fuffer perfecution and flander -- fee Matthew 5.3-12.Thofe who love God and his holy image wherever they fee it, who approve of his amhority, and hope in his mercy, or admire the "equity" of his goverment, and the "grace" of his gofpel in a word, thofe who humbly depend upon Chrift, and are truly devoted to him, to all fuch, whether ourfelves or others, the promifes of falvation are made. It is a revealed truth, that fuch fhall not perifh, but have everlafting life; to which truth we are called by the authority of God, to give the fulleft credit: for all of fuch a defcription may truly fay, this is the record that God hath given to "us" eternal life, and this life is in his ffon. Now he that believeth this tO his own comfort (if he be not deceived ) hath "the witnifs in himfelf", or a confcioufnefs of his need, and approbation of Jefus the faviour, to "whom", and to whofe "caufe", he feels a union of affection. For he that is joined to the Lord is of one fpirit with him - fee 1 John 5.10-11. 1 Corinthians 6.17. Thus being affued of the fact, by faith as "founded" on the divine teftimony, it fhould be the concern of every fuch believer to arrive at the "affurance of hope", as to it's fulfilment, in refpecl of "themfelves" in parcicular. It is an inconteftable fact, that he that hath the fon, hath life; and he that hath not the fon, hath not life, John 5.12. And "whofoever believeth as the fcripture hath faid, fetteth to his feal that God is true, John 3.33. And he that believeth not God (refpecting the final falvation of all that are fpiritually united to Chrift) hath made him a liar, becaufe he believeth not the record that God gave of his fon, who came to fave his people not "in" but "from" their flins, Matthew 1.21. Be concerned, brethren, we entreat you, to difcover the truth of your faith by your works: ever remember that it is by holy obedience that your faith is proved to be of a genuine kind. "If we fay that we have fellowfhip with God, aud walk in darknefs we lie, and do not the truth. He that fayeth I know him, and keepeth not his Commandments, is a liar, and the truth is not in him. He that fayeth he abideth in him, ought himfelf to walk even as he walked. We have not written to you becaufe you know not the truth, but becaufe ye know it, and that no lie is of the truth. These things we have written unto you that BELIEVE on the name of the fon of God" (with a cordial approving faith) "that ye may KNOW ye have eternal life. And that ye may believe ou the name of the fon of God with appropriation as well as approbation - ee 1 John 5.9-13.
You will perceive we hope, by what hath been faid, the fpecific difference between true faith and that cold unanimating affent, which formal and profane profeffors may give to religious fubjects; the reality and connection of which may be perceived, where "blindnefs prevails refpecting the "fpiritual" glory and beauty of divine truth. Nor is real faith lefs diftinguifhable from thofe groundlefs perfuafions and airy fancies which elate the minds of fome. For fcricriptural faith is founded on a
p. 14
"thus faith the Lord", whether it relate to fimple matters of fact "that things" are, or their revealed "nature" and "quality" refpecting "what they are", or relatively confidered "whofe they are"; therefore believe not every fpirit, but try them by that touchftone of truth, the divine "teftimony". Religion is of a nature infinitely important, and calls for the greateft caution and circumfpection; a deception therein is of all others the moft dreadful and dangerous: it is that to which men are the moft liable, and of which they are the hardeft to be convinced; efpecially thofe who are taught to believe without evidence. For being under the dominion of felf-love, and deaf to reafon and revelation, they are apt to believe every thing of a foothing nature. "Comfort" inftead of "conformity" to God is to them the all of religion, and when that is obtained by a delufive perfuafion of future happincefs, every attempt to deliver them from the fatal fnare is treated as an unpardonable infult, or an inftance of fuch cruelty as merits their warmeft refentment and moft vehement and (in their own efteem) moft virtuous indignation. Such an one being held by the cords of this fin, he cannot (while fo) deliver his foul, nor fay, is there not a lie in my right hand (Job 5.22. Ifiah 44.20) being taught the art of believing it into a truth. His "prefumption" and "pleafure" by turns mutually fupport each other; for being "confident" he is "comfortable", and being "comjortable" he is therefore "confident"; all is well. For according to fuch people's fentilnents, a man muft be right, provided he thinks fo, and does not fear being wrong. As if the apoftle, when he faid "let us fear", had meant "let us ruin faith", Hebrews 4.1. How very ftriking is the contrast drawn by the Holy, Ghoft between thofe of the above character and fuch who are wife to falvation. "The fimple believeth every word, but the prudent looketh well to his going. A wife man feareth and departeth from evil, but the fool" RAGETH and is CONFIDENT, Proverbs 14. 15, 16.As a conclufion of this particular, permit us to obferve, that though faith in all the faints is "like precious" in it's nature; yet it is very different as to it's degrees in diftinct perfons, and in the fame perfons at difterent times. One fays, Lord if thou canft do any thing. Another's language is, If thou wilt thou canf: make me clean. And the difciples of Jefus, in a time of darknefs faid, "We trufted it had been he". To whom he addreffed himfelf when they were in a ftate of hefitation, in the following kind and yet cutting words; O ye of little faith, wherefore did ye doubt.
Every ·child of God is poffeffed of what is in it's nature an evidence of an intereft in Jefus, but they have not always light enough to difcern it. Therefore, who is among you that feareth the Lord, that obeyeth the voice of hls fervant (the bleffed Emmanuel) that walketh in darknefs and hath no light? Let him truft in the name of the Lord, and ftay upon his God, Ifaiah 50.10. who does not defpife the day of fmall things. Ye weak of the flock, confider that the compaffionate Jeffus will gather the lambs in his arms, carry them in his bofom, and gently lead them that are with young, Ifaiah 40.11. May each of the Churches be "cautious" without being "cruel". Let none be admitted into your communities but fuch as give evidence of the reality of their faith; and fuch as are weak in the faith receive ye, Romans 14.1.
We fhall now briefly confider the importance of fpecial faith in general
p. 15
1. Without true faith in Jefus there is no falvation to be expected from him. By grace are ye faved through faith.* He that believeth and is baptized fhall be faved, and he that believeth not fha1l be damned.+ He that believeth on him is not condemned, but he that believeth not is condemned already, becaufe he hath not believed on the name of the only begotten fon of God,x whom he hath. fet forth to be a propitiation through faith in his blood.§ Neither is there any other name given under heaven among men whereby we muft be faved.|| Though men devife ten thoufand methods of falvation, yet if the fcriptures be at all regarded, none will avail but faith in Jefus. However, faith may be decried as infignificant, and virtue (though partial) be extolled, as intitling to future blifs: we wifh you to remember what the redeemer hath faid, I am the way, and no man can come unto the father but by me.& And as to the various pleas urged in favour of thofe whofe deportment is decent, though deftitute of faith, we have only to fay, that according to the fcriptures we ought todread being found among them who fhall have their "portion" in a future ftate "with unbelievers" - fee Luke 12.46.2. It is by faith we become acquainted with the great and gracious defigns of God. Reafon could never have found out the method of falvation; or whether it was poffible for God to juftify a finner, confiftent with his "natural purity", and the "rigteoufnefs" of his "government". All the philofophers on earth, and angels in heaven, could never have difcovered "how" the perfections of Deity could be glorified, and finners faved. But now this wifdom of God is opened up, and difplayed by the gofpel, which faith receives and furveys, with profound reverence and holy wonder. Faith enters into, and difcovers the very immanent acts of God. The fecrets of Jehovah's heart are laid open to faith, through the intel1igence brought by Jefus, the meffenger of the covenant, who lay in his bofom. When faith afcends mount Calvary's fummit, to view the fuffering faviour, with the "caufes and confequenccs" of his dolorous death, what a profpect opens to the believer's view! a boundlefs eternity prefents itfelf, (Acts 4.27-28.) in which faith beholds the fovereign love and folemn tranfactions of Deity, in favour of the fons of men; when: as yet there was none of them. In confequence of which covenant engagements, Jefus, in our nature, became a facrifice to punitive juftice, that the finner might be faved and treated as the "friend" and "favourite" of God.** Faith likewife looks forward to an endlefs duration of celeftial pleafure and heavenly blifs, to which every perfon and perfection in Jehovah ftands engaged (through the merit and mediation of Jefus): to bring his chofen to the full poffeffion and enjoyment thereof.
3. Not only "information", but "confolation" is owing to faith: men, as the fubjec1s of it, are pronounced juftified; and by it they have peace with God through our Lord Jefus Chrift; and have accefs into the grace wherein they ftand, and rejoice in hope of promifed glory. Romans 5.1-4. Hence Timothy was fent by the apoftle to the Theffalonians to comfort them concerning their faith. l Theffalonians 3.2. It is by faith faints are declared to be the fons of God, and in union with Chrift Jefus. It is by faith that all we, out of Chrift's fullnefs receive, and grace for grace. Faith views all the divine perfections with pleafure; and righteoufnefs, fo much injured,
--------------------------------
* Ephesians 2.8.+ Mark 16.16.
x John 3. 18-36.
§ Romans 3·25.
|| Acts 4.12.
& John 14.6.
** John 1.16-18, Acts 2.23, John 17.23-24, Proverbs. 8.31.
p. 16
by man's tranfgreffion, fhines with peculiar luftre in the believers['] falvation; and as engaged in his favour, it is in the gofpel, "Revealed from faith to faith". Romans 1.17. If you are true believers, you have reafon to rejoice evermore,* even with joy unfpeakable, and full of glory. For all things are your's, and ye are Chrift's, and Chrift is God's.4. It is effential to acceptable worfhip. He that cometh unto God muft believe that he is, and likewife what he is, even a rewarder of them who diligently feek him.+ Without faith our worfhip would be unmeaning dull formality. But by faith the beautiful character of God is furveyed; his authority revered; and the noble ends of his holy inftitutions underftood and purfued. Through faith the heart goes out to, and follows hard after God.++ It ftimulates and regulates the foul in the exercife of all her mental powers. Fear flies from thofe appearances and paths which faith points out as evil and pronounceth dangerous. Hope and love, with a crowd of attendant defires, go forth in eager purfuit after that good which faith difcovers iu the great Eternal, as the fouls fatisfying portion.§ By faith the foul enters into the holy of holies, and finds accefs to God through the blood of Jefus. In the courfe of private and public duties, the believer enjoys, at times, fweet nearnefs to God, reverend and holy freedom with him, cheering expectations from him, and inexpreffible delight in him. On the other hand, confeffion, fupplication, praife, and prayer, are even offences to God where faith is not: without faith ordinances are unprofitable; preaching is of no advantage, except it be mixed with faith in them that hear it: baptifm and the Lord's fupper avail nothing without faith; they are only figns and figures of fpiritual things, and it is only hy faith the facred fignificancy of thefe appointments can be difcerncd, and an attendance to them accompanied with true pleafure and real profit. It was by faith that Abel offered a more acceptable facrifice than Cain. Hy faith Mofes kept the paffover - fee Hebrews 11. And indeed fo important and neceffary is it in religion, that without faith it is impoffible to pleafe God.|| For whatever is not of faith is fin. (Romans 14. 23.)
5· True faith is an invariable friend to holinefs, and the fource from whence real virtue flows. It purifies the heart, and is denominated by them who well knew it's nature "a moft holy faith". (Jude 20.) The believer by faith confiders him with whom he has to do is a difcerner of the thoughts and intents of the heart, and his mental language often is "thou" God "feeft me.# By faith God dwells in his heart, and his heart centers in his God. Faith looks to the Holy Ghoft, in the character of a fanctifier, as well as to Jefus the faviour. And the believer's foul is as much concerned to have confcience "purified as pacified. His faith gives full credit to the folemn declaration, that without holinefs no man fhall fee the Lord. Hebrews 12.l4 "A living" faith is an avowed enemy to "dead" works, and the beft promoter of holy obedience. It is true, that in point of juftification or "perfonal" acceptance with God, faith ftands in oppofition to the works of the law, and cannot bear a coalition, between the "grace" of God, and the obedience of men. But for other purpofes, faith approves of the connection, and cannot bear the idea of a feparation. So ftrong
=================================
* I Thessalonians 5.16.+ Hebrews 11.6.
++ Psalm. 63. 7, 8.
|| Hebrews 11.6, Romans. 8.8.
# Hebrews 4.3, Genesis 16.13.
p. 17
and clofe is the friendfhip between faith and holy obedience, that a difunion would be it's deftruction. As fayeth the apoftle, Faith without works is dead, being alone. James 2.17. Do we therefore make void the law through faith? God forbid; we eftablifh the law. Romans 3.31. As it is the very nature of faith to believe the divine teftimony, there is nothing it more fully credits than that true chriftians are not without law to God, but under the law to Chrift. (1 Corinthians 9.21.) Faith therefore points to a period, which "hope" longs for the arrival of, when the righteoufnefs of the law fhall be fulfilled in us, as well as it has been "for" us. Romans 8.4. In a word, faith prefers holinefs to it's own exiftence. It was brought into being (if we may fo fpeak) for the purpofe of forming finners for heavenly blifs, and accompanying them to the entrance on perfect purity. Then will faith (and likewife it's companion hope) expire like good old Simeon, who in raptures of joy faid with the faviour in his arms, Now letteft thou thy fervant depart in peace, for mine eyes have feen thy falvation.6. Gofpel faith is abfolutely neceffary to fupport the foul under the trying viciffitudes of life and the agonies of death. Many are the afflictions of the righteous* in paffing through this vale of tears. Various diftreffing difpenfations and buffeting temptations combine to deprefs their fpirits, and crufh them down into deep defpondency.+ But faith, in the precious promifes with which the gofpel abounds, infpires the mind with "calmnefs and courage". Does the world appear a formidable foe? Tbis is the victory whereby we overcome it, even our faith. 1 John 5.4. The language of God is, "Be content with fuch things as ye hwve, I will never leave you nor forfake you". Faith enables the believer with the apoftle to reply, "So then, we may boldly fay the Lord is my helper, and I will not fear what man can do unto me". Hebrews 13.5, 6. Faith views Jefus at the helm of all human affairs, and is perfuaded every thing fhall work together for the good of them who love God and are called according to his purpofe.x
Again, God declares all things under the fun are vanity.|| A belief of this prevents elevation in outward pro||pcrity, and inordinate anxiety in the darkeft providences; and influenceth the foul to forfake "fenfible" for "invifible" enjoyments, and in the moft trying feafon with compofure to fay all is well.§
When faith enables us to view God as our refuge and ftrength, a very prefent help in trouble, the concluffion is, therefore will not we fear though the earth be removed, and though the mountains be caft into the midft of the fea, though the waters thereof roar and be troubled, though the mountains fhake with the fwelling thereof. (Pfalm 40.) For in fuch a fcene of confufion and horrid defolation, faith rifes up from amidft tbe ruins of nature, and leads the happy foul to a kingdom which cannot be moved, to a city whofe foundations are as firm and durable as Jehovah's throne. "His hand the good man faftens on the fkies, and bids earth roll, nor "feels her idle whirl."# Do the faints tremble under a fenfe of their own weaknefs and folly, when called to combat with the powers of darknefs? Yes; they are difmayed when they confider the "force", the "fury", and the "fraud" of that "infernal" hoft. But when faith brings the cheering
---------------------------------
* Psalm 34.16.+ 2 Corinthians 12.7.
x See Ephesians 1.21, 22.
|| Ecclesiastes 1.2.
§ Hebrews 3.7.
# Night Thoughts, No. 4.
18
intelligence, "the God of peace fhall bruife Satan under your feet fhortly", (Romans 16.20.) their fouls amicipate the victory, and in trinmph fing, "We are more than conquerors through him that loved us": for each believer may with confidence fay, "I am perfuaded that neither death nor life, "nor angels, nor principalities, nor powers, nor things prefent, nor "things to come, nor heights, nor depths, nor any other creature fhall "be able to feparate us from the love of God which is in Chrift Jefus "our Lord. Romans 8.37-39.Read dear brethren, read with a fpirit of emulation, the triumphs of faith in Hebrews 11. as exemplified in thofe worthies, whofe names are enrolled in the eternal records of fame, and whofe fouls are landed fafe on the peaceful fhores of immortal blifs. O that all of you may be followers of them who through faith and patience now inherit the promifes; that at laft you may receive the end of your faith, even the falvation of your fouls. And may you and we, in our daily addreffes to the divine throne, never forget the difciples requeft, but make it our own, crying with holy fervour to the divine Jefus, "Lord encreafe our faith! Finally brethren, pray for us who are for Chrift's fake,
Your willing fervants in the gofpel.
Signed on behalf of the
afociate brethren, by ROBERT HALL, Moderator.=================== [From the Minutes of the Northamptonshire Baptist Association, 1781; via SBTS Archives, Adam Winters, Archivist. Scanned and formatted by Jim Duvall.]
More British Circular Letters
Baptist History Homepage