FAITH IN AFFLICTION.

Faith, like a simple unsuspecting child,
Serenely resting on its mother's arm,
Reposing every care upon his God,

Sleeps on his bosom and expects no harm.

Receives with joy the promises he makes,

Nor questions of his purpose or his power;
She does not doubting ask, can this be so?

The Lord hath said it, and there needs no more.

However deep be the mysterious word,
However dark, she disbelieves it not;
Where reason would examine, faith obeys,
And "it is written' 99

answers every doubt.

66

HE WHO TRUSTETH IN THE LORD, MERCY SHALL COMPASS HIM ABOUT."

PSALM XXXII., X.

NOTHING is more plainly asserted in scripture than the vast importance of faith. Eminently distinguished is the office assigned to it in the word of God. Through faith we are saved. It is the principle of all religion. It is the only medium through which we can enjoy the blessings of the gospel, experience its comforts, fulfil its duties, or realise its triumphs, in a victory over the world, the flesh, and the devil. It is of the highest importance in connection with a state of

affliction, since it is by faith alone that we can be prepared for it, supported under it, sanctified by it, or, that we can realize its glorious recompense in the world to come.

Faith, in its general sense, and considered only as an act of the intellect, is the persuasion that certain propositions are true; and christian faith is, in this respect, a persuasion of the truth of what God has revealed in his word. But though this is the basis of that faith of which such excellent things are spoken, yet it is not that faith itself. The subject of the divine testimony is not like a problem in mathematics, which appeals exclusively to the understanding; in this case mere assent, or a perception of the truth of the proposition, is all that belief contains. This is indeed a preparatory step towards true faith, but it is only a preparatory step, and the man who advances no further will fail of attaining the faith of the gospel; and were he to die with no other belief than this, he would die under the frown of God and be miserable for ever. That faith, therefore, whereof cometh salvation, is much more than a mere act of the intellect. It is not an edifice which can be built up solely by arguments and inferences upon the foundation of historical verity; but must be raised, and strengthened, and drawn out into full and proper proportion by the divine Spirit operating upon the heart. In point of fact, it is a work of the heart, "for with the heart man believeth unto righteousness;" and, said Philip to the eunuch, “if thou believest with all thine heart, thou mayest” be baptised. As the heart is represented as the seat of the affections, to believe with the heart suggests not merely the idea of confidence in a truth proposed, but the cordial reception of that truth,-such a reception as influences the affections and the conduct. Thus the word faith is derived from a verb which signifies to persuade, and is admirably described both as to the principle and its influence, by the writer of the epistle to the Hebrews, when he represents the patriarchs as

actuated by it. "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims upon earth." This description shews that while their judgment assented, their affections were engaged, their will was directed, and their life regulated. Were faith nothing more than an assent of the understanding, there could be nothing moral in its nature. We cannot affirm of any thing merely intellectual that it is a matter of duty, for can that which is exclusively mental contain either moral good or evil? Besides, if belief be merely an intellectual exercise, so is unbelief; for they are opposites.

General faith has respect to all that God has revealed in the scriptures, whether it be invitation or promise, com mand or threatening, prophecy or history. "Faith," the apostle says, "is the evidence of things not seen, the substance of things hoped for." It is the certain belief of truths incapable of demonstration to our limited understanding ; the sure expectation of things to come to pass hereafter; a belief and expectation resting altogether upon the revelation and promise of God: for as things invisible and future cannot be objects of sense or knowledge, properly so called, these must be embraced by the mind upon some other principle than that upon which the understanding builds its ordinary conclusions, and that principle is a firm reliance upon the word of God. “We judge him faithful who hath promised."

Faith in Christ, or justifying faith, relates to that part of the divine word more especially which testifies concerning the person and the work of Christ. It takes into its view every thing contained in the word of God, but its special object is the Lord Jesus, as the Son of God, and the Saviour of the world; and in addition to a full persuasion of the truth of the glorious gospel concerning him, includes a cor

dial acquiescence in the revealed method of salvation,—an appropriation to our own case of the suitableness and suffi ciency of redemption,-an affiance on the mercy and merits of the Saviour. It is therefore described by coming to Christ for pardon and grace, for holiness and life; by receiving him as our prophet, priest, and king. It is represented by the significant action of looking to him lifted up on the cross; as the wounded Israelites looked on the brazen serpent lifted up in the wilderness, with an eye of penitence and hope. It is also represented by an apostle as synonymous with the act of committing the soul into the hands of Christ. "I know in whom I have believed, and am persuaded that he is able to keep that which I have committed to him." This operation of faith admits of an easy illustration. If a man believe that a certain course of conduct will make him rich, this faith will influence his conduct, and induce active and persevering effort in that course; he will not forsake but pursue it with steady and constant application. Or, if a diseased man believes that attention to a certain regimen, or prescription, will prove effectual to the restoration of his health, though its application may be painful, yet faith renders him willing to adopt it, and causes him to attend to it with regularity and perseverance. So it is here; there is no mystery in the subject. Is a man convinced of his ruined state by reason of sin and transgression? Is he anxious for salvation, yet conscious that it is beyond the reach of human efforts? While in this state of mind, is he convinced that it is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners?" Does he feel that the salvation he has procured is exactly suited to his condition, and is he fully persuaded that the enjoyment of it is infallibly secured to every one that believeth? What then is the result? His heart welcomes the Saviour, and cordially acquiesces in this scheme of mercy. He embraces it,—pleads

it,—relies upon it,—and entrusts his all for eternity to the care of his Redeemer. Let it not be imagined that the view now given of saving faith would insinuate that God is not its giver. He is strictly its author. The faith through which we are saved "is not of ourselves, it is the gift of God." Those who believed in Achaia, are expressly said to have " believed through grace." Faith is of the operation of God, inasmuch as he enlightens the mind, and enables it to form a correct judgment respecting gospel truths; and also disposes the heart to acquiesce in the appointed method of salvation; thus leading the penitent to place his reliance on the Lamb that was slain, as the exclusive basis of hope. Still the act of believing is our own, and may be suspended, or perpetuated, just as we improve, or misimprove, the grace which God imparts to every one to profit withal. Hence the propriety of the many arguments, entreaties, and exhortations to faith contained in the sacred volume, which, if men were entirely passive in its exercise, would be as irrational as they would be unnecessary.

The importance of faith, viewed especially in connection with a state of affliction, will be rendered apparent by the following considerations.

Faith connects us with the atonement of Christ, and secures to us the forgiveness of sin, and an adoption into the family of God. That atonement was provided, independently of us, by the love and patience of our Lord Jesus Christ; and its general efficacy consists in this, that it opens a way for the salvation of guilty man. It hath removed every obstruction to the free and full exercise of mercy, so that God can now be just, and yet the justifier of him that believeth in Jesus. Glorious, however, as is this arrangement, men are not necessarily put into the actual possession of the benefits of reconciliation; they are yet dead in trespasses and sins; aliens, strangers, living without God, and