PART II.

THE character of Inattentive Hearers, and

the sad effect of their criminal indifference to the word, are the subjects now under consideration. Some seeds fell by the way-side, and the fowls came and devoured them up.* This figurative account of these unhappy persons is thus expounded by our Lord himself, When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart: this is he which received seed by the way-side. We have explained the words, and made some general observations upon them. So we have proceeded to the main thing, which is, the * consideration of the three following enquiriesWho the wicked one is, and why he is so called?— By what arts he endeavours to prevent the efficacy of God's word on the hearts of men?—And the malevolent end he proposes thereby? Satan, or the devil, is the wicked one here intended and with what propriety he is so stiled appears from the view we have taken of his character, history, and works. He catcheth away the good seed of the ' word. This he does, we have shewn, by diverting men's attention from it-exciting prejudices in their breasts against it—and preventing their recollecting it afterwards. We proceed now,

* Matt. xiii. 4.

tv. 19

III. To consider the malevolent end proposed thereby-lest they should believe and be saved ;* or, in other words, that they might still be held under the power of unbelief and sin, and so be lost for ever. Horrid cruelty!

Here, in order the more deeply to impress our minds with the importance of giving the most serious attention to the word, it will be proper to enquire what faith is to describe the salvation promised to them who believe-and to shew you the connexion between the one and the other.

FIRST, What is faith? I answer, it is a firm persuasion of the truth of the gospel, accompanied with a deep sense of its importance, and a cordial acceptance of its gracious proposals; and so producing the genuine fruits of love and obedience.

The term believe is of plain and easy import; so well understood that, in common discourse, no one pauses a moment to enquire what we mean by it. Nor is it imaginable that the sacred writers use words, in any other sense than is agreeable with their general acceptation: for if they did, the bible would be a book absolutely unintelligible. It is however certain, that as the scriptures assure us that he who believes shall be saved; so they speak of some who believe and yet are not saved. From whence it follows, either that the term itself has two different acceptations, or rather, that the faith of the one is accompanied with certain attri

*Lake viii. 12

butes or qualities different from that of the other: so that though they are both said to believe, their real characters are clearly and essentially distinguishable. Now if we will spend a few moments in examining the definition of faith just given, we shall be enabled to draw the line between the mere nominal and the genuine christian, the man who believes to no valuable purpose, and him who be lieves to the saving of the soul.*

The real Christian believes. But what does he believe? I answer the pure unadulterated gospel; the sum and substance of which is this, that God is in Christ reconciling the world unto himself, not imputing their trespasses unto them: or, in other words, that of his free mercy, for the sake alone of what Christ has done and suffered, he pardons, justifies, and saves the believing penitent sinner. This plain truth he clearly apprehends, though a stranger to a thousand curious questions that have been agitated about it.

But upon what ground does he believe the gospel? It is replied, the testimony of God. The external evidence of christianity, I mean that of miracle and prophecy, strikes him upon a general view of it as clear and convincing. But if he has Heither ability or leisure to enter so fully into it as others may have, yet that defect is supplied by the internal evidence of it, brought home to his own perception, reasoning, and experience. He sees

it is a doctrine according to godliness, tending to make men holy and happy; and he finds that it has this effect, in a degree at least, on his own heart: and from thence he concludes that it is divine. And this I take to be the witness of which the apostle John speaks: He that believeth on the son of

God, hath the witness in himself.

It is natural further, as faith admits of degrees, to enquire what degree of assent he yields to the gospel? Not a faint, feeble, wavering assent; but a firm assent, agreeable to the clearness, strength, and energy of the evidence. He may indeed be assaulted with doubts, nor does he wish to suppress them by unlawful means, such as sound reason condemns. He is open to enquiry, ever ready to follow where truth shall lead. But his doubts, having had in this case their full effect, serve rather in the end to confirm than weaken his faith: just like a tree, whose roots have taken fast hold on the ground, becomes firmer by being shaken of a mighty wind.

Again, the gospel which he thus believes, he believes also to be most important. It is not in his apprehension a trifling uninteresting matter. On the contrary, as it involves in it the most serious truths, which affect his well-being both here and hereafter; so it rouses his attention, and calls all the powers of his soul into action. whose house is on fire, and is at his

* 1 John v. 10.

Like a man wits ends till

he has found means to extinguish it; or like one who has a large estate depending, and uses every effort to get his title to it confirmed; so he treats this gospel which he is persuaded is divine.

His belief too of the gospel is accompanied with a cordial approbation of its gracious proposals. He readily falls in with that scheme of salvation which divine wisdom has contrived, and almighty power has carried into effect. At the altar of propitiation he is disposed to sacrifice both pride and pleasure, and at the feet of the adorable Sa viour to cast down imaginations, and every high thing that exalteth itself against the knowledge of God. While some, ignorant of God's righteousness, go about to establish their own righteousness, he submits himself to the righteousness of God.† And while others, under a pretence of doing honour to the free grace of God, throw the reins on the neck of their vicious inclinations, it is his object to be saved as well from the dominion of sin as the guilt of it. To the instructions of Jesus, the all-wise prophet of the church, he devoutly listens; on his sacrifice, as his great high priest, he firmly relies; and to his government, as his only rightful sovereign, he cheerfully yields obedience.And from hence it may be naturally concluded, that the general course of his life is holy, useful, and ornamental.