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never an indolent dependence of expectation. This is evident from other expressions, which they frequently subjoin; such as "I lift up my soul unto thee." "I cry unto thee daily." "Out of the depths have I cried unto thee, O Lord;” “My soul followeth hard after thee, thy right hand upholdeth me;" "I pour out my soul unto thee;" and many others. The description of faith in Christ, given in this treatise, is not therefore at all inconsistent with the soul's thus resting itself on God, hanging upon him, and always expecting help from him and if that idea do not appear sufficiently prominent, that arises from the nature of the subject, which relates to one important topic in divinity, and not to every part of a believer's experience.

When the doctrines of the gospel are assented to, and men are convinced by argument that there is no salvation, except by faith in Christ; they may more readily imagine that they rely on him, or confide in him to save them, than that they are daily and earnestly applying to him for salvation. I apprehend numbers think that they rely on Christ, even while they habitually neglect the means of grace, especially secret prayer; or while they attend to it formally, as an irksome duty, without importunity, fervency, or entering into the particularities of their case.-But the idea of believing application to Christ precludes this way of self-deception, without discouraging any upright inquirer: as it represents sinners by faith seeking help for their souls from an invisible Saviour, according to their feeling sense of sin and misery; as the blind and lame, the lepers and paralytics, did for their bodies, when he was visibly present on earth. As an instance how much the idea of reliance, considered as an adequate definition of faith in Christ, may be abused, I once heard a poor prostitute, when avowedly determined on pursuing her infamous course of life, ward off the conviction that she was in the road to eternal destruction, by expressing a firm reliance on God's mercy, and on the love of Christ who shed his blood to save poor sinners!

Having premised these particulars concerning the general nature of faith, I would observe, that if any persons mean by faith in Christ," a confident persuasion, that Christ died for them in particular, that they are in a justified state, and shall certainly inherit everlasting life:" it is not only granted, but strenuously maintained, that no man is warranted thus to believe concerning himself, except as he has clear proof that he is "in Christ a new creature," and "has crucified the flesh with its affections and lusts ;" for this, and vastly more to the same purpose, is constantly spoken of in the Scriptures concerning all true Christians without exception. Properly speaking, this confident persuasion of a personal interest in Christ, if well grounded, is hope, or the full assurance of hope; and is opposed to presumption, or a groundless confidence of salvation: nor can it be obtained or preserved except by walking in all the commandments and ordinances of God with persevering diligence.-Again, if faith in Christ be considered as " A reliance on him for salvation from future punishment, without heartily seeking to him for deliverance from sin and from this present evil world, or falling in with the whole design of his coming in the flesh;" no man is or can be warranted thus to believe on him: for this is a mere selfish desire and presumptuous confidence of escaping misery and obtaining happiness, without the least real understanding of the nature, or value for the blessings, of that holy salvation which the Scriptures propose to us. For in fact, it is nothing better than the cry of the evil spirits, when they besought Christ not to torment them; except as these too well knew God's purposes to expect final impunity.

A few other remarks may tend to elucidate the subject. We are told that “Faith is the evidence of things not seen," as it credits the whole of God's sure testimony, concerning things invisible and future: and "the substance of things hoped for," as it realizes the substantial and eternal blessings which are brought to light by the gospel. It is not then a new faculty of the soul; but the exercise of our original faculties in a manner new to us as sinners. To believe testimony, to rely on promises, and to expect the performance of them from the faithfulness of him who made them, are as

natural to us as any other act of the rational soul; and indeed almost all the business of life is conducted by this very principle: but the things which the Lord testifies, proposes, and promises, are so foreign to our apprehensions, so contrary to our prejudices, so humiliating to our pride, so disquieting to our consciences, and opposite to our carnal passions and pursuits, that we have no disposition cordially and obediently to believe them, till a change has taken place in our hearts. When, however, a man is properly disposed to believe divine truth in general, either speedily or gradually, he will be led to consider and credit the testimony of God concerning his Son, and so to believe in Christ for salvation. But this faith must imply some perception and understanding of the nature of salvation, some conviction that we need it, and some desire after it; unless any one be supposed to seek an object, of which he knows nothing, of which he feels no want, and about which he has not the least concern! It must also imply a virtual renouncing of all other confidences to depend on Christ alone, a willingness to use the appointed means, and a disposition rather to part with every thing, than to fall short of an interest in him. For "The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like unto a merchant-man, seeking goodly pearls; who when he had found one pearl of great price, went and sold all that he had, and bought it." Matt. xiii. 44-46. This language of our Lord is so decided, and the difference between him "who went away sorrowful, because he had great possessions," and those "who left all and followed him," is so strongly marked, that we cannot on scriptural grounds allow that any man truly believes, if he is inwardly determined to renounce Christ, rather than part with some worldly object. It may indeed be urged, that these things are the effects of faith, and not implied in its nature; but assuredly the least exercise of true faith in Christ constitutes a man his disciple; yet he expressly says, "Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple." Luke xiv. 25-27. If therefore these are effects of faith, they spring immediately and invariably from its essential nature.-Awakened sinners often hesitate long before they can be induced thus unreservedly to renounce all selfish confidence and worldly idols, for the sake of Christ and his salvation: some shrinking back on one account, and some on another, as carnal lusts, self-wise or self-righteous pride, fear of man, or other corrupt propensities preponderate. Even they, who really believe the testimony of God, and are convinced that the gospel is true, are frequently seduced into very criminal delays, before they decidedly "count all things but loss that they may win Christ." But every genuine exercise of faith implies these things: though in many cases, they are only discernible as the members of the body in the half-formed embryo, or the parts of the oak in the germ of the acorn. Faith in Christ is, therefore, the sinner's believing obedient application to the Saviour: reliance on him, and his power, truth, and love; on what he did and suffered on earth, and is now doing in heaven; and on his promises and covenant-engagements, for complete and everlasting salvation: cordial acceptance of him, according to the word of God, in all his characters and offices: and confidential entrusting the immortal soul with all its eternal interests into his hands, from a feeling sense that he needs this salvation; a perception in some degree of its suitableness and value, an approbation and desire of it above all things, and a dread of coming short of it more than any other evil. Such is the idea of faith in Christ adhered to throughout this work; and they, who have formed other notions concerning faith, will of course object to many things contained in it. This should therefore in the first place be considered with peculiar attention; and some deliberate judgement formed on the general nature of faith in Christ, whether this be or be not a scriptural account of it: otherwise the truth of the propositions, and the conclusiveness of the arguments, contained in the subsequent pages, will not be clearly perceived; and the objections, which arise in the reader's mind,

may probably result from an unobserved difference of sentiment on the subject before us. Let this then be well weighed, and impartially compared with the sacred Scriptures.

These things being premised, it is here maintained, "That the sinner wants no warrant of any kind for believing in Christ, except the word of God." No qualifications, (or qualities, endowments, or dispositions in himself,) are at all requisite to authorize his application, or encourage his hope of success; unless any one should choose, with manifest impropriety, to call his willingness to be saved in the Lord's way, a qualification. "Him that cometh to Christ, he will in no wise cast out;" and they, who do not come when they hear the gospel, have as good a warrant as they that do; but they will not avail themselves of it, because they comparatively despise the proffered benefit. I shall first establish the position by scriptural proofs; and then assign some reasons for insisting on it.

SECTION II.

Scriptural proofs that the sinner wants no warrant for believing in Christ, except

the word of God.

FIRST, then, the commission and instructions which our Lord gave to his apostles, compared with their conduct and that of their fellow-labourers, are conclusive on the subject. "Go ye into all the world, and preach the gospel to every creature: he that believeth and is baptized shall be saved; but he that believeth not shall be damned." Mark xvi. 15, 16. Nothing can be more evident, than that every human being, however vile, is warranted to believe in Christ, by this declaration of the gospel itself: and that nothing is or can be wanting, but a disposition to accept of the proposed salvation. The other instructions given to the apostles were, beyond all doubt, coincident with this commission, though on several accounts they were worded rather differently: Matt. xxviii. 19, 20. Luke xxiv. 47. but one direction, couched under a parable, particularly suits our purpose. "Go ye into the highways and hedges, and compel them to come in, that my house may be filled." Luke xiv. 23. Now what further warrant could a poor traveller or beggar stand in need of, who was desirous of admission to a feast, after the servants had been sent with express orders, to use the most urgent invitations, persuasions, intreaties, and assurances of a hearty welcome, in order to induce him to compliance?

The conduct of the apostles and evangelists show how they understood their instructions. They always called on their hearers, without exception or limitation, to believe in Christ: knowing that all, who became willing, by the power of the Holy Spirit accompanying the word, would be thus encouraged without delay to embrace the gracious invitation, and that the rest would be left without excuse. Thus Peter speaks of his ministry, "God made choice among us, that the Gentiles by my mouth should hear the word of the gospel and believe." Acts xv. 7-9. Nothing else, except the word of the gospel, was required to warrant the faith of the Gentiles.

Paul, addressing the Jews at Antioch in Pisidia, said, "Be it known to you, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things. Beware, therefore, lest that come upon you, which is spoken of in the prophets, Behold, ye despisers, and wonder, and perish." Acts xiii. 38-41. He was sensible, that there were despisers in the company, whom he warned of the consequences of unbelief: yet he preached forgiveness of sins and jus tification by faith to all present, without exception; which he would not have

done, if the gospel had not been a sufficient warrant to authorize every one of them to believe in Christ for salvation.

The same apostle calls his office, "The ministry of reconciliation;” and says, "Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God." 2 Cor. v. 18-20. If one, who till then had been an enemy of God and Christ, had asked the apostle, how he might be reconciled? would he not have answered, "Believe in the Lord Jesus Christ;" for "God hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him?"

II. The invitations of Scripture evidently prove the point in question. The Lord, by his prophet, calls on those, who are spending their money for that which is not bread, and labouring for that which satisfieth not," to come to him for all the blessings of his everlasting covenant. Isaiah lv. 1—3. Such as seek happiness in worldly vanities, or aim to please God by empty forms and superstitions, or go about to establish their own righteousness, are alike described in the very terms of the invitation; nor are the most stupid worshippers of idols, or the vilest workers of iniquity excluded." On the great day of the feast, Jesus stood, and cried, If any man thirst, let him come to me and drink." John vii. 37. No one in that large company, who thirsted for salvation, or for happiness, was excluded by the terms of this proclamation. But, lest any should suppose that this only warrants the faith of such as are conscious that they thirst in a spiritual manner; he afterwards, appearing in vision to his servant John, explains his meaning more fully; "Let him that is athirst come, and whosoever will, let him take the water of life freely." Rev. xxii. 17. This is surely a sufficient warrant for every one that is willing; and, however unencumbered or universal the invitation may be, none but the willing can be expected to comply with it. But while the gospel is preached men become willing, who were not so before: nay, a desire to be made willing may very properly be formed into a prayer; and then it falls under the general assurance, "Ask, and it shall be given you ;-for

every one that asketh receiveth."

Wisdom calls to the sons of men, and thus expostulates with them; " How long ye simple ones will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge? Turn ye at my reproof: I will pour out my Spirit unto you, I will make known my words unto you." Can any further warning for faith in Christ, and for applying to him for his complete salvation, be required for the most careless, scornful, or profligate sinner on earth, whenever he comes with a sincere and willing mind?

In the parable of the marriage-supper, many, by the king's express command, were urgently and repeatedly invited, who in the event never tasted of the feast. These were excluded merely because they would not come, but made light of the invitation, and went to their farms and merchandize. And whatever we understand by the wedding-garment, it must be considered as supplied by him who made the feast for the servants were sent "into the highways, and as many as they could find,' they were ordered "to bid to the marriage; but how should poor beggars, or even travellers, be provided, on such an unexpected occasion, with raiment suited to a royal feast? The discovery, therefore, of the man who had not on the wedding-garment," represents the case of those professors, whose faith is dead, and whose confidence is groundless; and consequently it has nothing to do with the warrant for a sinner to believe in Christ. Matt. xxii. 1—14.

"God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." But if the word of the gospel were not a sufficient warrant, a man might truly believe in Christ, and yet perish for want of such a warrant.-Christ said to the woman of Samaria, who was at that time living in habitual gross wickedness, "If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldest have asked, and he would have given thee

living water." The asking here mentioned, could be no other than a believing application to Christ for salvation; and a knowledge of Him, and of the mercy and grace of God in him, would have influenced the woman to make this application, for which she had already a sufficient warrant. Afterwards we are informed, that "many of the Samaritans believed on him, for the saying of the woman:"-" and many more believed because of his own word:" John iv. 10, 39-42. so that they, who before "knew not what they worshipped," wanted no other warrant for faith in Christ, except his word, or even the words of others concerning him.

Our Lord's address to the lukewarm self-sufficient Laodiceans shall close this argument. "Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see." Rev. iii. 17, 18. Was not this counsel a sufficient warrant to any Laodicean, whatever his previous character had been, to apply to Christ for these blessings, as soon as he felt the least degree of desire to obtain them? Yet the word buy intimates, that none would thus apply, but those who renounced false confidences and worldly idols for the sake of Him and his salvation.

III. Faith in Christ is an act of obedience to the command of God; and unbelief is the most ruinous and the most provoking of sins. When the Father, in a voice from heaven, proclaimed, "This is my beloved Son, in whom I am well pleased, hear ye him," Matt. xvii. 5, it may perhaps be argued, that he only required the three apostles then present to hear, believe, and obey their Lord: but Peter addressed the unbelieving Jews in the very same manner, by applying to them the words of Moses; " A Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which shall not hear that prophet, shall be destroyed." Acts iii. 22, 23; vii. 37. Now, can it be imagined, that the Jews were commanded to hear Christ, and yet not commanded to believe in him? or would such a hearing without believing have preserved them from the threatened destruction?" This is his commandment, that we should believe in the name of his Son Jesus Christ:" 1 John iii. 23. but it would be a very extraordinary commandment, if none were required to obey it, except such as had done so already!

The obedience of faith implies obedience in believing, as well as that obedience which springs from faith. Thus the apostle says, "Ye have obeyed from the heart the form of doctrine delivered unto you."—" O foolish Galatians, who

hath bewitched you, that ye should not obey the truth?" "They have not all

obeyed the gospel; for Esaias saith, Lord, who hath believed our report? So then faith comes by hearing, and hearing by the word of God." Rom. vi. 17; x. 12-17. Gal. iii. 1. Now what can we infer from such language of the Holy Spirit, but that "God, who commandeth all men every where to repent," commandeth likewise all men every where to believe in his Son? We must conclude from it, that believing in Christ is an act of obedience to a divine command; though it doth not justify the sinner as obedience, but as interesting him in the divine righteousness of the Saviour: yea, that believing is the principal part of the obedience which God by the gospel requires of sinners; the first command given to condemned transgressors of his holy law, as placed under a dispensation of mercy; the most explicit token they can give of a disposition to submit to him, and return to a state of subjection to his authority. But if this be indeed the truth, no man can want any other warrant for faith in Christ, than the commandment itself which enjoins it.

The point will, however, be more fully established, by considering the language of the Scriptures concerning unbelief. "He that believeth not God, hath made him a liar; because he believeth not the record that God gave of

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