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"try 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."* 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?"

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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.+ 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." 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 + Is. lv. 1-3.

* 2 Cor. v. 18-20.

1 John vii. 37.

his meaning more fully: "Let him that is athirst "come, and whosoever will, let him take the "water of life freely."* 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 re"ceiveth."

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

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ye at my reproof: I will pour out my Spirit "unto you, I will make known my words unto you." Can any further warrant 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 sup

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plied 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.*

"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 of him, 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

* Matt. xxii. 1-14.

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more believed because of his own word: that they, who before "knew not what they worshipped," wanted no other warrant for faith in Christ than his word, or even the words of others concerning him.

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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 may"est 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 mayst see." 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.

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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," it may perhaps be argued, that he only required the three apostles then present to hear, believe, and obey their Lord. + Rev. iii. 17, 18.

* John iv. 10. 39–42.
+ Matt. xvii 5.

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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."* 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:

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 deli"vered unto you." "O foolish Galatians, who "hath bewitched you, that ye should not obey the "truth?" 66 ،، They have not all obeyed the gospel : "for Esaias saith, Lord, who hath believed our report? So then faith cometh 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 commandeth all men every "where to repent," commandeth likewise all men every where to believe in his Son? We must con

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Acts iii. 22, 23. vii. 37.
Rom. vi. 17. x. 12-17.

Gal. iii. 1.

+ 1 John iii. 23.

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