is represented, by the Apostle, as the grand pattern of true and justifying faith, designed for universal imitation. From this leading and striking instance then, of which so much is written in the Old Testament, and so much also in the New, we may conclude, that the Faith which the word of God requires and commends-the Faith which is connected with eternal salvation, is, in its simplest exercise, of the nature of trust or confidence.

A third illustration of the nature of Faith we may derive from the commencement of our Saviour's valedictory address to his disciples before he suffered. "Let not your hearts be troubled, ye believe," or, as the words are more correctly rendered," believe on God, believe also on me." The meaning appears to be well expressed in the paraphrase of Bishop Hall, approved by the judicious Scott-"Repose the whole affiance of your hearts upon me, the true and only Son of God, whom ye see clothed with flesh." Not only the form of expression employed, but also the explanatory verses which follow, may convince us, that it is to the exercise of unwavering trust and stedfast confidence, that our Lord is urging his disciples. It is as if he had said, "Let not your hearts be dismayed at the thought of my departure, or the view of my sufferings.

Put your

trust in that God who is my Father and your

Father; put your trust also in me, his wellbeloved Son. Am I not entitled to your confidence? Can you doubt my love, or my power, or my promise? In my Father's house are many mansions; if it were not so I would have told you; I go to prepare a place for you: and if I and prepare a place for you, I will come again, and take you to myself, that where I am, there ye

go

may be also." From this representation, then,

we conclude, that the Faith which Christ requires to be exercised in himself is of the nature of trust and confidence.

A fourth illustration we may gather from the last epistle written by the Apostle Paul; and written in the anticipation of approaching martyrdom. He was then a prisoner; "nevertheless," said he, "I am not ashamed; for I know whom I have believed," or rather, as in the margin, " in whom I have trusted, and am persuaded that he is able to keep that which I have committed unto him against that day." If we may be permitted to interpret the emotions which the Apostle has concisely expressed, is it not as if he had said: "The greatest proof of confidence which a human being is capable of exercising, is that of entrusting to the custody of another the guardianship of his deathless spirit, with all the momentous interests of its immortality. It is a deposit which I could not place in the hands of an archangel.

It is by far too precious for any created, any dependent being; for to such cannot belong absolute immutability. But I know in whom I have trusted, and am persuaded that in his hands my soul must be secure. Yes, I have commended my spirit to Him, who, having by himself accomplished the purification of our sins, has taken his seat at the right hand of the majesty on high, angels and principalities and powers being made subject to his authority. The guardian of my soul is He who by his own arm brought salvation, and led captivity captive. In Him I will trust and not be afraid, for Jehovah is his name; He is my strength and my song, and He is become my salvation." From this instance, then, we conclude, that the Faith of the illustrious Apostle was of the nature of trust and confidence.

A fifth illustration of the nature of Faith we may find in the commencement of the eleventh chapter of the Epistle to the Hebrews. It has been sometimes said, that the first verse of that incomparable chapter does not contain a definition of Faith; and that no statement on this subject, in the form of a definition, is to be found in the whole extent of the Scriptures. Were the verse in question happily translated, it would, I am persuaded, obviously authorize a very different opinion. It has been, as I conceive, correctly rendered in these perspicuous terms:

"Now Faith is the confidence of things hoped for; the conviction of things not seen." The expression, although not obscure, is, like many others which are distinguished by condensation of meaning, elliptical. A few words appear to have been in the mind of the writer, which he deemed it unnecessary to insert; presuming that even by the unlearned reader, they would be readily supplied. Were the words inserted which seem clearly to be understood, the definition would be expressed in terms to this effect:"Faith is the confidence of the mind in the testimony of God, with regard to things hoped for; the conviction of the reality and importance of things not seen."

It is in the form of a testimony that God has made the grand communication of the truth which he imperatively requires us to receive; and on the due reception of which depends our eternal salvation. Now "if we receive the testimony of men, the testimony of God is greater; and this is the testimony of God, which he hath testified of his Son:-that God hath given to us eternal life, and this life is in his Son." Why, it may be asked, is the testimony of God pronounced greater than the testimony of men, but because there is a greater, that is, a firmer ground of confidence, than there can be in any instance of human testimony; and the advantage which

the one has over the other, must obviously and necessarily arise, from the higher character and claims of Him who bears the testimony.

The Faith, then, to which there is ascribed a paramount importance, both in our text, and in the general representations of Scripture, is "faith toward our Lord Jesus Christ;" that is, faith in the testimony which God has given respecting his beloved Son, as the Saviour of sinful men. To believe the Gospel of Christ, is to receive and embrace the testimony of God concerning the Saviour, as unquestionably true, unspeakably important, and deeply interesting to ourselves. In other words, it is to cherish a firm and confident persuasion of its truth, and excellence, and importance, on the ground of entire confidence in the character of the blessed God, from whom the gracious communication has been received.

But in order to guard against any misconceptions on this subject of vital importance, and to press upon our own hearts the requisite inquiries, let me, as proposed, endeavour

SECONDLY, To establish some leading principles of guidance and of caution.

1. In order to the Faith which is essential to salvation, the testimony of God in the gospel must be distinctly understood, in its true meaning and spirit and importance.