The relinquishment of false confidences which the Gospel requires, and the risk which is made in embracing it, are likewise better expressed by this term than by any other. A true belief of the record which God has given of his Son, is accompanied with all this; but the term belief does not, of itself, necessarily convey it. When Jacob's sons brought the coat of many colors to him, he credited their story; he believed Joseph to be torn in pieces; but he could not be said to trust that he was. When the same persons, on their return from Egypt, declared that Joseph was yet alive, Jacob, at first, believed them not. But, on seeing the wagons, he was satisfied of the truth of their declaration, and trusted in it too-leaving all behind him on the ground of it.

But, whatever difference there may be between credit and trust, they agree in those particulars which affect the point at issue: the one, no less than the other, has relation to revealed truth as its foundation. In some cases, it directly refers to the divine veracity, as in Ps. cxix. 42, "I trust in thy word." And where the immediate reference is to the power, the wisdom, or the mercy of God, or to the righteousness of Christ, there is a remote relation to veracity; for neither the one nor the other would be objects of trust, were they not revealed in a way of promise. And from hence it will follow, that, trusting in Christ, no less than crediting his testimony, is the duty of every sinner to whom the revelation is made.

If it be asked, What ground could a sinner who shall, at last, prove to have no interest in

the salvation of Christ, ever possess for trusting in him? let it be considered what it was for which he was warranted or obliged to trust. Was it that Christ would save him, whether he believed in him or not? No-there is no such promise; but an explicit declaration of the contrary. To trust in this, therefore, would be to trust in a falsehood. That for which he ought to have trusted in him was, the obtaining of mercy, in case he applied for it. For this there was a complete warrant in the Gospel declarations. I may add, if any man distrust either the power or willingness of Christ to save those that come to him, and so continue to stand at a distance, relying upon his own righteousness, or some false ground of confidence, to the rejection of him, it is criminal and inexcusable unbelief.

PART II.

CONTAINING ARGUMENTS TO PROVE THAT FAITH IN CHRIST IS THE DUTY OF ALL MEN WHO HEAR, OR HAVE OPPORTUNITY TO HEAR, THE GOSPEL.

WHAT has been already advanced on the nature of faith in Christ, may contribute to the deciding of the question, Whether faith be the duty of the ungodly; but, in addition to this, the Scriptures furnish abundance of positive evidence. The principal part of that which has occurred to me, may be comprehended under the following propositions:

I. UNCONVERTED SINNERS ARE COMMANDED, EXHORTED, AND INVITED TO BELIEVE IN CHRIST

FOR SALVATION.

It is here taken for granted, that whatever God commands, exhorts, or invites us to comply with, is the duty of those to whom such language is addressed. If, therefore, saving faith be not the duty of the unconverted, we may expect never to find any addresses of this nature directed to them in the Holy Scriptures. We may expect that

God will as soon require them to become angels as Christians, if the one be no more their duty than the other.

There is a phraseology suited to different periods of time. Previously to the coming of

Christ, and the preaching of the Gospel, we read but little of believing; but other terms, fully expressive of the thing, are found in abundance. I shall select a few examples, and accompany them with such remarks as may show them to be applicable to the subject.

Psalm ii. 11, 12.-Serve the Lord with fear, and rejoice with trembling: kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little blessed are all they that put their trust in him. The psalm is evidently a prophecy of the resurrection and exaltation of the Messiah. Whatever reference may be had to Solomon, there are several things which are not true, of either him or his government; and the whole is applicable to Christ, and is plentifully applied to him in the New Testa

ment.

The kings and judges of the earth, who are here admonished to serve the Lord Messiah with fear, and to kiss the Son, lest he be angry, are the same persons mentioned in verse 2, which words we find, in the New Testament, applied to Herod and Pontius Pilate, with the Gentiles, and the people of Israel, Acts iv. 27: that is, they were the enemies of Christ, unregenerate sinners; and such, for any thing that appears, they lived and died.

The command of God addressed to these rulers, is of a spiritual nature, including unfeigned faith in the Messiah, and sincere obedience to his authority. To kiss the Son, is to be reconciled to him, to embrace his word and ordinances, and bow to his sceptre. To serve him with fear, and

rejoice with trembling, denote, that they should not think meanly of him, on the one hand; nor hypocritically cringe to him, from a mere apprehension of his wrath, on the other; but sincerely embrace his government, and even rejoice that they had it to embrace. That which is here required of unbelievers, is the very spirit which distinguishes believers; a holy fear of Christ's majesty, and a humble confidence in his mercy; taking his yoke upon them, and wearing it as their highest delight. That the object of the command was spiritual, is also manifest from the threatening and the promise annexed to it, lest ye perish from the way-blessed are all they that put their trust in him. It is here plainly supposed, that, if they did embrace the Son, they should not perish from the way, and, if they did put their trust in him, they should be blessed. The result is Unconverted sinners are commanded to believe in Christ for salvation: therefore, believing in Christ for salvation is their duty.

Isaiah lv. 1-7. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money, and without price. Wherefore do ye spend money for that which is not bread; and your labor for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given him for a witness to the people, a leader and commander