66 are written that THE HEART REACHED THROUGH THE which things he says ye might believe, and that believing ye might have life through His name and lastly this, "he that putteth his trust in Him shall never be put to confusion." Proceed we now to consider how faith is to be procured. FAITH COMES BY HEARING AND READING. 66 66 The Apostle Paul says, "Faith cometh by hearing, and hearing by the Word of God." We imagine this Apostle knew as much about faith as any human being, for he has given us more certain information on the subject than any other of his inspired contemporaries. He not only informs us where the storehouse of material is, but instructs us where the building is to be erected, shows us the foundation," points out "the chief corner stone," and then exhorts us " to build up” ourselves thereon. From his writings it is easy to discover that the Bible is a storehouse, the heart the site for the building, faith the operative, Jesus Christ the Foundation and the chief Corner Stone, and our souls and bodies the living stones that are to be built thereon. We shall here only briefly consider the site, and the method of using the materials. The Apostle Paul says (Rom. x. 10) "with the heart man believeth unto righteousness (or justification)." Without scientifically considering our moral and physical constitution, we shall suppose the heart here mentioned to be the seat of the affections: the judgment and the controlling power, or what is commonly termed the will, being called into exercise to direct the affections aright. Lest any one should misapprehend the Apostle's instructions upon the vitally important subject of faith, he goes somewhat minutely into details, in order to show where the materials for our faith alone are to be found. He supposes some to excuse themselves for their unbelief by requiring Christ to appear personally before them, either brought down from heaven, or up from the depths of the earth, or the grave. In opposition to this seeing-believing view, he states that the righteousness which is of faith, or through believing, speaks as follows:- "The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith which we preach." SENSES. No one, we imagine, will deny but that the heart or the affections are reached through the senses-so that in order to believe we must either hear or read-and if the New Testament had been written, and the art of printing known and so extensively used in the days of the Apostles as now, we do not doubt but that Paul would have added faith cometh by reading as well as by hearing. For the first half-century of Christianity, the Gospel was preached by the chosen ambassadors of Christ, and very few copies of the word of faith were then written, therefore the Apostle only makes mention of " the word of faith which we preach." Both Christ and His Apostles, in their preaching, addressed their words, through the sense of hearing, to the heart; and in so doing they appealed to the judgment, and endeavoured to influence the will of their hearers. It was each and all of these in fact that they sought to affect. In support of this assertion many instances might be given, but we shall simply quote two or three. The disciples of Christ asked Him on one occasion (see Matt. xiii. 10) why He spake to the people in parables. The reason he assigned was this, because of the hardness of their hearts; but He knew, also, that if the matter was made ever so plain, they would not hear, believe, and obey Him. The scriptural reason He gave is as follows:-"This people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them." Christ, at the conclusion of His sermon on the Mount (Matt. vii. 24) said, "Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock." When Christ appeared to two of His disciples after His resurection (Luke xxiv.) and "expounded to them in all the Scriptures the things concerning Himself," the disciples said, in giving an account of this interview, "Did not our heart burn within us, while He talked with us on the way, and while He opened (or explained) to us the Scripture:" these disciples, previ ous to this, not understanding that Christ was to rise from the dead in so short a time. When the Jews heard the sermon of Peter on the day of Pentecost, they were pricked in their heart, and said "Men and brethren, what shall we do?" Again, when Philip Again, when Philip taught the Ethiopian Eunuch the application of the Scripture he had been reading to Christ, the Eunuch asked Philip what hindered his being baptized; Philip said, "If thou believest with all thine heart thou mayest." FAITH VIEWED AS THE GIFT OF GOD. We feel persuaded that to meet the erroneous views of some on the important subject of faith, it is not only necessary to support our assertions with scriptural proofs, but to examine those portions of Scripture which appear to favour a different view. We are aware that there is one solitary passage (Eph. ii. 8) that has appeared to some to be opposed to what we have stated. It reads thus, "For by grace are ye saved through faith and that not of yourselves; it is the gift of God: not of works lest any man should boast." Let any one candidly examine the construction of this passage, and we think they will be puzzled not a little to discover which the personal pronoun most correctly refers to saved, grace, or faith? According to the translation quoted above, we grant that the demonstrative pronoun points to faith; but if it was really intended to do so, we should doubtless have had it somewhat as follows: For by grace are ye saved, through faith (not your own, but the gift of God)." In preference, however, to our own rendering of this passage, we will give one which throws all the necessary light upon the subject-" For by favour are ye saved through faithand this salvation not by yourselvesit is the gift of God." The two great subjects which the Apostle is here writing upon are these--salvation by grace, or favour, and not by works. There was no danger likely to arise from the Ephesians attributing their salvation to a belief of the Gospel, but there would be great danger in their attributing it to works: therefore we conclude that the Apostle referred to their salvation as being the gift of God. There is one other passage (in 1 Cor. xii. 9) in which faith is spoken of as a gift; 66 but it may so clearly be seen to be one of the extraordinary gifts of the Spirit, that we think it scarcely needs comment. Works of a super-human nature required faith of a super-human character, and this, we understand, is the faith here spoken of. In concluding this portion of our remarks, we would observe that in one sense even faith is the gift of God. He has given us our senses of seeing and hearing He has given us our heart with its affections, emotions, and knowing, judging, and acting. He has promptings and a mind capable of given us his well-beloved Son as the great object for the exercise of our faith. He has given us testimony and evidence sufficient to convince, convert, and constrain all who will be convinced, converted, and become obedient to the Christian faith. Therefore to Him must be all the glory. But some appear to be fearful that if they regard faith as the act of believing, it becomes a work of merit, and as such will not be acceptable in the sight of God. To such we would say, whether it be regarded by us as meritorious or not, we are assured that "without faith it is impossible to please God; for he that cometh to God must believe that He is, and that He is the rewarder of them that diligently seek Him." We will now consider the object and use of the one faith." 66 CHRIST, THE OBJECT OF THE ONE The use or utility of the " one faith" will be best understood by considering the object which distinguishes it from any and every other faith, if the foundation or material for any other faith than this can be found in the Bible. As Jesus, the Christ, was the Alpha and Omega of revelation, so is He the beginning and end of the “ one faith." From the time that the declaration was made to Eve, that "the seed of the woman should bruise the head of the serpent," to the time when Jesus “triumphed over principalities and powers," and "ascended up on high, and led captivity captive," was Jesus, by faith, 66 66 the Redeemer" of Job, the rejoicing" of Abraham, the " called seed" of Jacob, the "Rock" of Israel, the “Lord" and the "Holy One" of David, the " Anointed,' Prophet," Priest," 66 66 66 66 : King," Saviour," and the "Lord our Righteousness" of the Prophets. All these titles, and many more, can now be summed up in one, as the object of the "one faith," and those rays of light which dimly shone upon the past ages of the world, are now brought into a focus and centre in " THE CHRIST." We may here observe, that in speaking and writing of Christ, it would be more correct to use the article "the" before the word, as the words Jesus and Christ are different both in meaning and application. "Jesus" is a name it is written, "they shall call His name JESUS'-meaning, a "Sa viour," for it is written, He shall save His people from their sins." "Christ," the Messiah," or "the Anointed One of God," is an official appellation: therefore it is incorrect to use these words in the same manner as christian and surname. We shall find that the Apostles and Evangelists observed this distinction in their writings, except where the name and office both are given here it is translated "Jesus Christ," instead of JESUS, THE CHRIST. When Jesus inquired of Peter who he supposed He, the Son of Man was, Peter replied, "Thou art THE CHRIST, the Son of the living God." Jesus then assured Peter that this was the rock upon which He would build His church, and that the gates of hell should not prevail against it. Jesus, "the Christ," was thus solemnly and emphatically appointed the only "Rock" which any mortal could safely build upon for eternity. He came to form a church, or congregation, composed of believers out of all the nations of the world, which congregation was never to be separated from Him, broken up, or destroyed. After Jesus had been crucified and was risen from the dead, he declared that "all power was given unto Him in heaven and in earth," and commissioned His Apostles to go "into all the world, and preach the Gospel to every creature," adding, "he that believeth and is baptized shall be saved, and he that believeth not shall be damned." PREACHING CHRIST AND HIM CRUCIFIED Henceforth the Apostles went and preached "Christ," but there was now an important addition to their soul-inspiring theme, which was this, " and 66 Him crucified." The preaching of Christ only, as their promised "Messiah," would not have been objectionable to the Jews, but to preach "Him crucified" was the most offensive doctrine that could be promulgated to them therefore, the Apostle says, the preaching of Christ crucified" was unto the Jews a stumblingblock, and to the Greeks foolishness, but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God." Being fully convinced that God had displayed both His wisdom and His power throughout the whole plan of salvation, the Apostle informs us of his full determination to know or make known nothing among men save "Jesus (the) Christ, and Him crucified." From the records we have of the discourses of the Apostles, we find that in preaching Christ, they simply presented to the minds of their hearers the facts they were in possession of, as the disciples or pupils of Jesus, and as the eye-witnesses of his works; also, the truths which the Holy Spirit had brought to their remembrance and guided them into. The certain information which they had of the life, the death, the resurection, ascension and glorification of Jesus, the Christ, was what they delighted to make known and bear testimony to, and they taught all their hearers that it was necessary to believe these before they could possibly enter into the kingdom of heaven. These things constituted the "Christian faith," but in preaching it there is little doubt that the Apostles and Evangelists accompanied their faithful and affecting narrative with many urgent appeals, in order that those who heard "the faith" might be obedient to it. THE EFFECT OF BELIEVING THE TRUTH. The effect of believing the facts comprising the "Christian faith," was as wonderful as the facts themselves. A cordial belief of them could do nothing less than deeply affect the heart, and wholly change the mind of every sinner. The consideration that God should so love a sinful and rebellious world as to send His well-beloved Son to save it, and that His Son should have consented to forego for a time the glory that He had with the Father before the world was created, and become subject to suffering and death. That He should allow Himself to be "lifted up" on the cross so that His sacrifice and love might be tested to the uttermost, in order that He might "draw all men" unto Him. That He should thus die the "just for the unjust, that He might bring us to God." In fact, that He should have endured more than we can conceive, and suffered more than we can possibly imagine, to save us from a state of condemnation, and place us in a state of justification, was doubtless deemed sufficient, by the Author of our salvation, to inspire the greatest trust and the most implicit confidence in every sinful son and daughter of Adam, who flees for refuge to the hope set before them in the Gospel. The Gospel preached by the Apostles and Evangelists of old, consisting simply of these sublime and heart-affecting truths, made known with no other evident desire than to "win souls to Christ," and save them from the wrath to come, it is not at all surprising that so many were obedient to the faith. To be a Christian in those days was to be despised, reviled, and persecuted, but all this was as nothing in comparison with the pardon of sins-justification in the sight of God-adoption into His family to be called His children to have His love shed abroad in the heart by the Holy Spirit and above all to have the joyful hope of "glory, honour, immortality, and eternal life." be closely allied to faith, the principal difference of opinion being, as to whether repentance should precede faith or faith repentance. We shall take the latter position, believing it to be more in harmony with the scheme of redemption and the plan of salvation. Viewing faith in the Gospel as the germinating of the incorruptible seed of the Word sown in the heart, we cannot imagine any fruit being brought forth "meet for repentance" until the Gospel is believed. We think we might as well look for the earth to bring forth its increase without rain, as for any repentance unto life" without faith. Faith, indeed, is the motive power called into exercise at every stage, upon all occasions, and under all circumstances, from the beginning to the end of our Christian race. We cannot, therefore, possibly allow faith to be absent when such an important work as repentance is going on; but, in order that we may more clearly understand the necessity for faith being present, we will proceed to consider the meaning and import of the word. 66 66 The word repentance is translated from the Greek word metanoya, which implies a change or alteration of mind, and consequently of conduct or behaviour, from evil to good." This was the character of the repentance preached by John the Baptizer, and by Jesus and His Apostles. John said, "Prepare ye the way of the Lord, make His paths straight," or, in other words-leave off walking in your own perverse ways and crooked paths, and prepare to walk in the Lord's ways, which shall soon be made known unto you. John baptized his disciples as an evidence of their willingness and desire to reform, and as an assurance that if they believed on Him that should come after (that is, on Jesus) and did thus reform, they should obtain the remission of their sins: therefore John's baptism is called, "the baptism of repentance for the remissions of sins." When Jesus sent the seventy out to preach, He told them to say to the people, "Repent ye, for the kingdom of Heaven (or of God) is at hand!" meaning, that as God was about to reign in the hearts of His people, they were to prepare a fit dwelling-place for Him. Pass we Repentance is generally admitted to now to the memorable reply of the Happily for the early Christians the Gospel was not mixed up with human creeds, articles, and confessions of faith, professing to teach how and what to believe, but in reality tending to bewilder the mind, mar the glory of the Gospel of Christ, and raise up sects and barriers in the Christian church. We shall conclude our remarks on the "Christian faith" with the comments of the Apostle John upon it. He says: "If we believe the witness of men, the witness of God is greater: for this is the witness of God which He hath testified of His Son. He that believeth on the Son of God hath the witness in himself; he that believeth not God hath made Him a liar; because he believeth not the record that God gave of His Son," (1 John v. 9-10.) REPENTANCE. Apostles to the Sanhedrim, when commanded not to teach or preach about Jesus. Peter and the others said, "Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and the forgiveness of sins." In connection with this may be quoted the language of the Apostles, when they assembled to hear about the Gentiles having received the word of God, and that the Holy Spirit had been given unto them. It is stated that "when they heard these things, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted repentance unto life." REPENTANCE, A REFORMATION OF LIFE. The words give and granted in the above quotations, to be understood in their relation to repentance, must be viewed somewhat in the same light as some other gifts of God-as for instance the knowledge of salvation through a crucified Redeemer, and the invitation to accept of it- that by them an opportunity is given for man to act, whose best acts would otherwise be fruitless and unavailing. Thus is it with repentance an opportunity is given for man to reform, and every inducement and encouragement is given to him to do so, not in order to merit salvation, but as a suitable and necessary qualification for its reception and enjoyment. It is stated that "the gifts and calling of God are without repentance:" meaning that He will not change His mind or alter His purpose, all His promises being "in Him (Jesus) yea, and in Him amen." The word is evidently used in this sense by the Apostle Paul, when speaking of the blessing of Jacob. He says of Esau (some think of Isaac) "that he found no place for repentance:" evidently, no opportunity or room for such an act. The blessing had been irrevocably pronounced, and given without any reservation, therefore, there could neither be change of mind nor of purpose: "I have blessed him (said Isaac,) yea, and he shall be blessed." The very knowledge of the fact that God will not change or alter His purposes of mercy, is opening up a way for sinful man to turn from "the error of his way and reform his life. The greatest inducement that could possibly be given for sinners to reform their lives, would doubtless be the promise of forgiveness of past offences. This inducement is given to all by the death and exaltation of the Prince of life and glory. The penance of a whole life of sorrow and remorse could not procure the opportunity that is here freely granted. Sorrow for sin, if it be after a godly sort, "worketh repentance to salvation not to be repented of: " that is, if it leads to reformation, otherwise it is valueless. The principal object of the mission of Jesus was, to put away sin by the sacrifice of himself," "that through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage." God having now made ample room for repentance, or reformation, "commandeth all men everywhere to repent, because He hath appointed a day in the which He will judge the world in righteousness.” 66 66 The leading ideas which the "repentance unto life," or unto salvation " suggests are evidently these: a change of mind and of purpose, and a total reformation of life and conduct. The English Church catechism correctly states "repentance, whereby we forsake sin," to be a pre-requisite for baptism, but the misuse or no use of this teaching we shall not here consider. With the Jews a great change of mind was necessary in order that they might view Jesus as their promised" Messiah," "the Christ," instead of looking upon Him as an impostor and deceiver. To effectually change their minds and reform their lives was what Peter so confidently and earnestly called upon them to do on the day of Pentecost, when he found that they had come to the conclusion, through the miraculous gift of tongues, that "God had made that same Jesus, whom they had crucified, both Lord and Christ." They now believed Jesus to be "the Christ," began to feel the danger of their situation, and were desirous of knowing what they were to do under the circumstances. The Apostle at once informed them that they were to 'repent." They already felt sorrow and remorse, for they were "pricked in their hearts;" therefore this could not be what the Apostle exhorted them to do; but what he did exhort them to do was doubtless to this effect-that if they would so far 66 |