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"obeyed from the heart the form of doctrine de"livered 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*." Now what can we infer from such language of the Holy Spirit, but that "God, who com"mandeth 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 his "Son." "He that believeth not is condemned "already; because he hath not believed in the "name of the only begotten Son of God.""This is the condemnation, that light is come "into the world, and men loved darkness rather "than light, because their deeds were evil. For

Rom. vi. 17. x. 12—17. Gal. iii. 1.

every one that doeth evil hateth the light, "neither cometh to the light, lest his deeds "should be reproved*." It is not only certain in fact, that he who believeth not shall be "damned:" but unbelief is the special ground of his condemnation: because it springs from hatred of the truth of God, through determined love of sin. This our Lord elsewhere illustrates. Having said to the Jews, " Ye will not come to "me, that yemight have life:" he adds, "How can "ye believe, who receive honour one of another, "and seek not the honour that cometh from "God only+?" Disregard to God, and inordinate love of worldly honour, were the reasons, why these men did not, and could not, believe in Christ." Why do ye not understand my "speech? Even because ye cannot hear my "word. Ye are of your father the devil, and "the works of your father ye will do. He was

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a murderer; he is a liar and the father of it: "and because I tell you the truth, ye believe "me not." A disposition like that of the devil, rendered the persons in question incapable of believing Christ's words, or of coming to him for salvation.-" When He" (the Comforter)" is come, he shall convince the world of sin;-because they believe not in me." The sin of disbelieving and crucifying the Messiah seems to have been immediately presented to the consciences of the Jews, on the day of Pentecost, when they were so pricked in their hearts as to ery out, "Men and brethren, what shall we do?" And indeed, according to the degree of previous information, or means of instruction, convinced sinners are almost always peculiarly distressed in conscience, by recollecting their former proud

* 1 John v. 10-12. John iii. 18-20. + John v. 39-47. John viii. 43—47.

and carnal neglect and contempt of the gospel. Nay they frequently imagine it to be even the unpardonable sin: and this sometimes opens the way to powerful and durable temptations to despair, of which several instances have fallen under the writer's observation. The criminality of unbelief is indeed a species of guilt, of which the world at large has no conception, and which never troubles the consciences of mere moralists or formal Pharisees: but what real Christian can deny, that rejection of Christ implies a high degree of enmity against God and his authority and glory; a contempt of his wisdom as foolishness, of his infinite mercy as needless, or of his authenticated truth as falsehood? The unbeliever says in his heart unto God, "Depart from me, I desire not the knowledge of thy ways:" or, "I shall have peace, in the way of my own "heart," though I reject the way of peace revealed in the gospel.'

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St. Paul mentions some, "that are conten"tious, and will not obey the truth, but obey "unrighteousness;" and of men, "to whom "God sends strong delusion to believe a lie; "that they all might be damned, who believed "not the truth, but had pleasure in unrighteous"ness." So that the love of sin, and taking pleasure in it, effectually prevent men from "receiving the love of the truth that they might "be saved:" and this throws light upon another most alarming declaration of the apostle, "The "Lord Jesus shall be revealed from heaven"taking vengeance on them that know not God, "and obey not the gospel-who shall be punished "with everlasting destruction*."

"Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from

Rom. ii. 8. 2 Thess. i. 7—10. ii. 10—12.

"the living God." "To-day, if ye will hear "his voice, harden not your hearts." "Ye do "always err in your hearts." It is therefore evident, that the Scriptures represent unbelief and rejection of Christ, as springing from the corrupt state of the heart. "How then shall we "escape, if we neglect so great salvation?" "See that ye refuse not him that speaketh. "For if they escaped not, who refused him "that spake on earth; much more shall not we

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"eth from heaven*." We should therefore consider unbelief, not merely as an occasional circumstance in the sinner's condemnation, in that it leaves him without remedy under the curse of the law: but as the direct cause of his condemnation; the most provoking disobedience to God's express command, connected with a contemptuous refusal of his unspeakable mercy, resulting from reigning pride, rooted enmity, and determined love of sin in one form or other.

But if this be the case, it must certainly be the duty of all, who hear or may hear the gospel, to believe in Christ: and then it must follow, that no man wants any further warrant for his faith, except the Lord's own word; his testimony, invitation, and command, and his promise" in no "wise to cast out any one who comes to him."

"It may be useful to illustrate this important subject, by an apposite similitude. Suppose a Physician should give the most public notice that he will bestow advice, medicines, and every other requisite, on all the sick persons in a certain district, who come and put themselves under his care. This notice would be a sufficient warrant; and no sick person, within that district, could want any other for applying to the physi

* Heb. ii. 3. iii, xii. 25.

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cian, and expecting him to do all in his power for his recovery. But some might deem themselves so little indisposed as not to need assistance; and others, being wealthy or proud, might disdain a gratuitous cure. Some might be too busy or slothful, or self-indulgent, to pay due regard to their health; while others would place no confidence in the physician's skill, or the sincerity of his proposal. Nay, it is possible, there might be persons, who pretended to expect a cure from him, while they neglected to take his medicines or follow his directions.-Certainly none of these would derive any benefit from him yet this would not arise from the want of a further warrant; but from their not considering his public notice, as "a faithful saying, and "worthy of their acceptation." He who felt himself diseased, who desired a cure, confided in the physician's skill and faithfulness, and applied to him and observed his directions, might reasonably expect a cure. But should any man, professing to regard the public notice, as a sufficient warrant to rely on the physician for the recovery of his health, confidently imagine himself well, or in the way to be cured, though he never had consulted him; he would be thought insane or delirious. Should another apply, and yet refuse to follow the prescriptions and directions given him; he would be deemed insincere, or trifling with his own health and life: and, if he seriously expected a cure in this way, he too must be deemed a madman. Should a third contend, that he ought not to apply to the physician, till he had made himself better, and a more proper and deserving object of his attention; every one would perceive the absurdity of his conduct. Finally, should any one imagine that he was recovered; while his languor, want of appetite, inability for work, and other symp