CHAPTER 6.

FAITH AND HOPE.

Heb. 11. 1. "Now faith is the substance of things hoped for, the evidence of things not seen." 1 Thes. 5. 8. "Let us, who are of the day, be sober, putting on the breast plate of faith and love; and for an helmet, the hope of salvation." Gal. 5. 6. "For in Jesus Christ neither circumcision svaileth any thing nor uncircumcision; but faith which worketh by love." Gospel hope consisteth in a sure expectation of obtaining the glorious object of a holy desire of heart, a desire that works by love to God, and a sympathizing love to all men. Be our wishes ever so strong for the salvation of the whole world, and at the same time have not confidence enough in God to expect this great salvation; in this case, if no better qualified by grace we should fall short of christian hope. For a wish or desire for any object unqualified with a fall expectation, can never amount to hope; neither can an expectation unqualified by an equal desire for the thing expected, amount to what is meant by hope. Both a warm desire and holy expecta tion united in the same breast, amounts to a gospel hope. Therefore, no christian can honestly say he hopes for the salvation of his own soul, unless he both desires and expects it, nor can we say we hope for the salvation of the whole world, unless we both wish for it and expect it. An idea that any part of mankind will be finally miserable, can never dwell in the same heart with christian hope. For no pious mind can possibly desire that any poor sinner should be always unhappy, but rather that all should come to repentance and be saved, and if we have confidence enough in Christ to believe, and really expect our desire of love will be satistied, then have we hope towards God. I am persuaded that no man under the impression of cool and delib.

erate reflection, can conscientiously say he hopes that some of his poor fellow creatures will be eternally damned. And yet if such damnation is for God's essential glory, and for the best good of the universe, ought we not as christians to wish for, and expect it, and conse quently to hope for the damnation of some for the Glory of God, &c.? But if this is the case, I ask, why every Christian should have a check of conscience in such case, insomuch that none dare even say he hopes for the endless damnation of any fellow creature ? We must conclude that such a state of endless woe would be neither for the glory of God, nor for any good to the universe. Therefore, a hope that some shall be eternally miserable, was never yet planted in the christian breast nor can the pious mind either desire, or expect to have a final view of so God dishonoring, soul chilling and unmerciful spectacle like that of an endless state of woe. But a real christian desires and expects he has an interest in Christ, therefore may be said to have hope in the son of God. And as the love of God is shed abroad in his heart he feels ar. interest for others who yet live a bread from the knowledge of divine truth; he desires and expects they also have an interest in the gracious redeemer which one day will also be awarded to them. Hence, a pious soul may be said to have hope in Christ for the salvation of the whole world. However, if any man expects that a part of the human family will be eternally lost, and feels his doubts whether or no he himself may not be found at last to be one of that unhappy number, such person, let his profession be what it may, is without gospel hope and in that sense without God in the world. For when a person has a righteous know!edge of God he will be willing, not only to trust his own eternal welfare in his holy hands, but also the welfare of the whole world. For he is a child of the day, and not of the night, soberly sincere, "Putting on the breast-plate of faith and love, and for an helmet the hope of salvation."

"Now faith is the substance of things hoped for, the evidence of things not seen." There is but one gospel

faith, and that works by love to God, and love to man. St. Paul says, "To us one Lord, one faith and one baptism." This one baptism is that holy love connected with true apostolic faith. The one Lord is that one whole and perfect Saviour, in whom gospel hope is anchored; the one faith is the evidence of what we hope for, although we see not yet all done for us and others, which we desire and expect will be done; yet faith as a sure witness, serves as a substitute substance of the things hoped for. So the Christian may be said, at present, to live by his faith in the son of God. He that believeth hath this holy witness in himself, that God hath given to man eternal life and that this life is in his son. Here I would observe, that gospel faith being the substance of things hoped for as the evidence of things not yet seen, it cannot embrace such things as endless sin and misery, for such things the rious mind never hopes for.

It will follow, that the cruel doctrine of endless punishment does not belong to the christian faith; but is rather an evidence in those who believe it, of their want of the substance and evidence of things hoped for. For the real christian hopes for such things as these: that Christ will make an end of sin, and finish transgression, and bring in everlasting righteousness, save the world, &c. Hence if any man thinks he has faith to believe that a part of mankind must and will be eternally damned, let him remember that his cruel faith is no evidence of things hoped for, nor is there any gospel substance in such spurious faith. The gospel of Jesus Christ never yet required that his followers should have two faiths, viz. one in Christ and his righteousness, and the other in the devil and his works. No, to the Christian there is but one faith and that works by love. Now, reader, let me ask you if you believe so much in the devil, as fo think he will be able, by his sinful devices, to finally drag many to endless perdition ? can gospel faith be your evidence? And faith in Christ, at the same time that he will save only a few while the devil destroys many? have you not two Lords and two faiths in this case and

what is worse, one exceeds the other as much as many exceeds a few in number? And if this is the state of your mind, are you not a double minded man? Then how dare you profess to be a Christian? You should remember that the true followers of Christ have but one Lord, one faith, and but one baptism. I am sure that the gloomy prospect of the endless misery of any part of mankind can never find a witness in that faith which works by love, consequently can never have any tendency to purify the heart. A belief in an endless hell can be no doctrine of the gospel, for the gospel is glad tidings of good things, which we are commanded to believe. But are endless sin and misery good things? Are both an endless heaven for a few, and an endless hell for many, good things, and equally calculated to rejoice the heart of a christian? No, nor are they the subjects of christian hope. But the idea of such a final state of things is the very seed of unbelief and want of gospel faith. But this Gospel faith bears witness, that the time will surely arrive when there shall be no more sin, devil, death or hell, but God will be all in all, and every soul partake of boundless bliss. In this glorious view, faith, hope and charity all partake. In this glorious prospect the christian can take delight. It is the object of all pious hope and faith; is the pure witness within the soul, and gives us firm assurance in the Lord.

CHAPTER 7,

THE GOSPEL DISPENSATION IS THE DAY OF CHRIST'S JUDGMENT.

St. John 12. 31, 32. "Now is the judgment of this world; now shall the prince of this world be cast out ; and I, if I be lifted up from the earth will draw all men

unto me."

Rev. 14. 6, 6. "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to him; for the hour of his judgment is come.

A day or hour of judgment supposes a time to determine matters in dispute between contending parties, &c. And here we must observe, that when Christ came into the world to be the high priest of a better covenant than that of Moses, he was opposed by the high priest of the Levitical line, who was determined to maintain the ground of the outward covenant in opposition to that which is inward and spiritual. Hence that wicked high priest, as being the prince of that dispensation or in other words being a ruler among the people of that world or age, sought by every means to support his claim in opposition to Christ. While Jesus on the other hand was engaged in abolishing the outward covenant, and in establishing the Gospel; both could not stand, and which cause should prevail must be determined in the high court of heaven, by the Judge of all the earth, even by the only wise God. Therefore, Jesus says, "Now is the judgment of this world;" (that is of this dispensation,) "Now shall the prince of this world be cast out." (i. e. the priesthood of Aaron shall fall ;) "And I, if I be lifted up from the earth, will draw all men unto me."

As