above all the world. As this will naturally arise from a sense of his supreme dignity, greatness, and glory.

These things are all so easy to be understood, and so evidently true, from what has been already said, that they need neither further illustration nor further proof.

And thus, from the nature of the law, and of the Gospel; from the very frame and constitution of these two dispensa tions, we learn the nature of the preparatory work, and the nature of saving faith. And nothing can be more satisfactory than to see these two things, which lay the foundation for all experimental religion, i. e. for all real religion, thus growing up, as it were, out of the whole bible, not resulting from here and there a detached sentence; but the natural and necessary consequence of both dispensations, jointly viewed: and this joint view set in a divine light, by the great apostle of the Gentiles, before our eyes. And thus, the religion of the heart answers exactly to the bible; as face answers to face in a glass. As it is written, we all beholding, as in a glass, the glory of the Lord, are changed into the same image *: i. e. beholding the glory of the Lord, as shining in the law; which, although a ministration of death, was glorious : and in the Gospel, which much exceeds in glory, we are changed into the same image, are transformed into an exact resemblance, into a frame of heart that is exactly answerable. This image is begun at conversion, and it increases from glory to glory, by the continual influences of the Spirit of the Lord; who begins, carries on, and completes this glorious renovation.

And from these things, it is evident, that justifying faith is entirely of a different nature from any thing an unregenerate man experiences; who has neither these views, nor these tempers, which are implied in it, and properly belong to its essence. And accordingly, we find that he who saith, he that believeth not shall be damned; saith also, except a man be born again, he cannot see the kingdom of God.-And particularly,

We may now, in the light of all these truths, see as in the light of noon-day, that for a man merely to believe that his

sins are pardoned, and that God loves him, has in it nothing of the nature of justifying faith; but is altogether a different thing.

1. Justifying faith is a grace, it is an holy act. But there is nothing of the nature of holiness, merely in believing my sins are forgiven. Yea, many a graceless sinner believes so.

2. Justifying faith is a saving grace. But salvation is no where promised to a man's firmly believing his sins are forgiven.

3. Justifying faith is wrought, and can be wrought in the heart by none but the Spirit of God. But this belief may be the effect of a man's own presumption, or of the devil's delusion.

4. Justifying faith implies all the seeds of holiness in it, and so naturally lays a foundation for a holy life. But this belief, as there is no holiness in it, so it may naturally lay a foundation for a wicked life; as it tends to embolden a graceless heart in sin.

5. Justifying faith implies regeneration, and cannot exist without it. But this belief may be without it. There is no necessity of regeneration in order to its existence.

6. Justifying faith implies a thorough conviction of sin. But a thorough conviction of sin would be a hinderance to this faith. If they saw how bad they were, they would not be so apt to believe their sins forgiven. Yea, thorough conviction would effectually prevent this belief, and keep them from this delusion, and show them their need of Christ indeed. Sudden terrors, without any deep conviction, are preparation enough for this belief. Yea, the Moravians, who think this belief true faith, are against any convictions, or terrors, as doing more hurt than good.

7. Justifying faith supposes, that eternal damnation is seen to be justly due; nor can there be an act of faith without it. But deluded sinners may be strong in this belief, when quite secure in sin, and at the greatest remove from a sense of their desert of damnation.

8. Justifying faith supposes, that the law is approved of, and loved. But this belief may be in an Antinomian heart, that hates the law.

9. Justifying faith supposes the way of salvation by free grace through Jesus Christ, is rightly understood, as it results herefrom. But a right understanding of the Gospelway of life is not needful to this belief; as it does not take its rise from the Gospel, but from a new revelation. Yea, a clear insight into the Gospel-way of life, would do more hurt than good; as it would tend to convince them of their delusion.

10. Justifying faith supposes, that we believe the Gospel to be true. But that belief a heretic may have. Yea, a professed infidel may have it a Turk, or a Jew, may as firmly believe that his sins are forgiven, as any Christian. And doubtless some of them do.

11. Justifying faith supposes that the Gospel is heartily approved of and loved. But this belief is consistent with an habitual enmity to the Gospel, as well as the law.

12. Justifying faith hath for its object, Jesus Christ. But this belief has for its object no being; but only a supposed fact. viz. that my sins are forgiven.

13. Justifying faith is that by which we are justified. But this belief supposes the man was justified, that his sins were actually pardoned before he believed.-Therefore,

14. As justifying faith is founded only on truth; so this belief is founded only on falsehood.-And,

15. As justifying faith is founded only on truths revealed in the written word; so this belief is only on a supposed fact, no where revealed in the written word. Yea, contrary to the written word, which teaches, that before faith our sins are not pardoned; but the wrath of God abideth on us a.

16. Justifying faith is wrought by the spirit of God, enlightening our minds, spiritually to understand the truths of the Gospel already revealed in the written word. But this belief is begotten by an immediate revelation of a fact never revealed before. Yea, of a fact not true.

17. Justifying faith attaches the heart to that whole system of truths revealed in the Gospel. But this belief leaves the heart open to error, and inclines it to Antinomianism.

18. It is every sinner's duty, that hears the Gospel, to believe on Christ with a justifying faith. But it is not every sinner's duty to believe his sins are forgiven.

19. An aversion to the exercise of true faith in Christ, is a sin in all cases. But a backwardness to believe his sins are

forgiven, is no sin, in one who is unpardoned.

20. Justifying faith, the stronger it is, so much the better always. But this belief, the stronger it is in a self-deceived hypocrite, so much the worse.

21. Justifying faith works by love to God, as glorious and amiable in himself. But this belief works only by self-love. As the Israelites, at the Red sea, were from self-love filled with joy, in a sense of their deliverance, without any true love to God in their hearts; so a man may be filled with joy, in a firm belief that his sins are forgiven; and yet be as destitute of true grace, as were that ungodly generation to whom God sware in his wrath, that they should never enter into his

rest.

22. The true believer naturally makes holiness of heart and life his evidence of a good estate, as this is the natural fruit of true faith. But this belief naturally leads men to make, what they call the immediate witness of the Spirit, their only fundamental evidence; as all their faith, and all their reli-' gion arises from it, and is entirely dependent on it: and disposes them to think sanctification a very dark, unsteady, uncertain evidence; their own religious frames being such.

23. The first and fundamental article of a true believer's creed, and that on which all his religion and hopes are built, is, that the Scriptures of the Old and New Testament are the word of God. But the first and fundamental article of the other sort, and that on which all their religion and hopes are built, is that the immediate discovery they have had of the love of God, and that their sins are pardoned, is from God. Shake them here, and you shake their very foundation. Destroy this belief, and you destroy all their religion and all their hopes, and leave them quite uncertain in every thing.

24. In justifying faith the believer is married to Christ, becomes one with him; and so is interested in all his benefits. ¿ Eph. ii. 20.

i

But in this belief, they are persuaded that the benefits of Christ are theirs, without being ever married to him. To render this perfectly familiar to the weakest capacity, let me add, that the Church, in Scripture, is called the bride, the Lamb's wife and being thus united to Christ, is considered as being IN CHRIST, and so interested in all his benefits. Now there arises this question, What is the nature of that faith, whereby the soul is united to Christ? When a woman is married to a man, there is, 1. The transaction itself, in and by which they are married. 2. A consciousness of the transaction at that time. 3. A remembrance of it afterwards. 4. Duties and privileges flowing from it. So it is in true faith. But what if a woman should take it in her head without ever being married to believe, 1. Such a man is my husband. 2. He has paid all my debts and given me all his estate? Objection. No, but you are not married to him. Answer. Yes, I am. For marriage consists in believing he is my husband, and has paid all my debts. Might it not in this case be affirmed, Believing I am married, is not the whole essence of the marriage-covenant, nor any part of it? So it is equally plain and certain, that believing that Christ is mine, and that my sins are pardoned, is not the whole essence of justifying faith, nor any part of it. To proceed,

5. From what has been said, the following case of conscience may be easily and safely resolved. viz. "A man is greatly at a loss about the state of his soul. He has been awakened, and has been comforted, and has frequently had something like communion with God. He makes conscience of all his ways. And for several reasons is at a great loss,

yet

c Although it appears, so clear a case, that justifying faith, and a mere belief that my sins are pardoned, are two distinct, different things, in their whole nature and effects; so that it seems strange, how they should be taken for one and the same thing, unless where men are biassed by their own corrupt experiences: yet still I have charity for some divines, who seem to think, that justifying faith consists in such a belief, hoping they have a better faith in their hearts, than that which they describe in their books. But their being good men, does not make this notion of faith ever the better; but on the contrary, the danger of its doing mischief in the world, is greatly increased, when it is espoused and recommended by men of great names. And therefore, there is the greater reason, and the more need, so particularly to point out its difference from true faith.