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said to the Jews, “ I know you, that ye have not the love of God in you ;" and then proceeds to tell them that this was the only reason why they believed not on him, and did not receive him : « How can ye believe who receive honour one of another, and seek not the honour that cometh from God only?'” In these words it is aflerted that none can believe on him unless his heart be friendly to God and to him; and that it is impossible that any one should believe on Christ who is an impenitent enemy of God; which could not be true, if faith did not imply holy exercises of heart : [John v. 40, 44.] That faith in Christ implies holiness of heart, and is a holy exercise, is asserted by Christ in his discourse with Nicodemus ; [John iii. 18--21:] “ He that be. lieveth on the Son is not condemned; but he that believeth not is condemned already. And this is the condemnation, that light is come into the world, and men have loved darkness rather than light, because their deeds were evil; for every one that doth evil hateth the light, neither cometh to the light, left his deeds should be reproved. But he that doth truth cometh to the light.” If every one that doth evil, hateth the light, and will not come to it, and loves darkness rather than light, is condemned, and he that believeth on Christ is not condemned ; then believing is coming to the light, and loving it, or receiving the truth in the love of it, and doing the truth, or conforming to and practising it, in which holiness consists. Surely nothing can be plainer and more strongly asserted than this is in these words.

Believing on Christ is commanded as a duty, and therefore must be an exercise of the heart, and an holy exercise ; for nothing can be the subject of command but the heart or will, and nothing was everí commanded by God but holiness, and nothing else can be duty, Christ préached, saying, “Repent and believe the gospel.He faid to his disciples, “ Ye believe in God, believe also in me.He said to the Jews, “ This is the work of God, that ye believe on him whom he hath fent. The apoftle

John John says, “ This is his commandment, that we should believe on the name of his Son Jesus Christ.” Therefore believing on Christ is called the obedience of faith,and obeying Christ is the same with believing on him. “ And being made perfect he became the author of eternal salvation to all them that abey him.” The apostle Paul observes, that the just lives by his faith; and says, I live by the faith of the Son of God.” If faith was that by which he lived, it was his fpiritual, Christian life, which certainly is Christian holiness. He therefore says, “ Faith worketh by love." Love is the sum of true holiness, but this is the efficacious, operative nature and life of faith, fo that the faith is wholly dead and inactive, the life and active nature of which is not love.

The apostle Paul says, “ Abraham was strong in faith, giving glory to God.” If faith be not friendly to God, to the divine character, it does not, it cannot, give any glory to God, however strong it may be ; but friendship to God is true love to God, and is a holy exercise of heart. Accordingly the apostle James, speaking of Abraham believing God, says, “By this he obtained the character of the friend of God.” If there were no love or holiness in faving faith, then an impenitent enemy of God might have as much of it, and be as strong in faith, as Abraham or any other man, and that too without any true difcerning or light of the true character of Christ, and {piritual things. “For every one that doth evil hateth the light, neither cometh to the light;" which is true of every impenitent, unregenerate person. “The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned.” Therefore, whosoever belieyeth that Jefus is the Christ, or has faving faith, is born of God; has a new and holy heart given him of God; for with such a heart the spiritual man discerneth fpiritual things, and believeth unto righteousness.

Much more evidence might be produced from fcrip. ture to prove that saving faith is real gospel holiness ;

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but as what has already been said on this point does, make it fufficiently clear, it is needlefs to add any more proof that, according to the law of faith, holiness is as necessary in order to an interest in the promises and blessings of it, as it is according to the law of works ; which is the proposition proposed to be proved.

The holiness, which is neceffary in a compliance with the law of works and the law of faith, consists in conformity to the same law or rule of duty. It is therefore the same kind of holiness, as there is but one law and rule of holiness. All holiness consists in love to God and our neighbours, which, though expreffed in different words, and exercised in a different manner and circumstances, and to answer different purposes, yet it is essentially one and the same thing, and is conformity and obe-, dience to the fame law.

Secondly. It is to be confidered wherein these two laws differ, and are opposed to each other.

This may be stated and explained in the following particulars.

5. According to the law of works, the perfectly holy and obedient offer to God their holiness and works of obedience as the price of the favour and acceptance of God, and the reason of their having his approbation and rewards, and God accepts and rewards them out of re{pect to their obedience and good works, as a testimony of his love of holiness, and pleasure in their obedience to him. Thus the holy angels were justified by their works. Their perfect holiness and obedience was the price of the favour they obtained of God. They trusted in their own righteousnefs to recommend them to God's acceptance, and the benefits of juftification and eternal life; and, in bestowing these upon them, God testified his approbation of their character and works.

The law of faith is directly the reverse of this. It opens a way for the pardon, juitification and eternal life of SINNERS, who have fallen under the curse of the law, and are forever cut off from a possibility of being justified by the law of works. According to the law of faith, fin. niers are pardoned and justified by the atonement, righteousness and merit of Jesus Christ, and the holiness which they exercise is so far from recommending them to the least favour on account of their moral worth and excel. lence, that it wholly consists in what is implied in receiv-. ing these blessings and all they want as a free gift to the infinitely guilty and ill-deserving, without money or price, from the hands of an infinitely gracious and bountiful benefactor.

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By faith the finner comes to Christ for all he wants, fenfible that by sin he has undone himself, and may justly be cast off by God into eternal destruction; he confesses his fins and ill desert, and heartily approves of the law of God, which condemns and curses him, as just, good and excellent, worthy to be maintained and honoured. He highly approves of the character of Christ, in seeking and promoting the honour of God, by vindicating and honouring the law which finners had tranfgreffed and trampled under foot, by suffering the curse of it himself

, in dying on the cross, and obeying it perfectly. He is pleased with the way of falvation by Chrift, in which the finner is humbled and saved by free grace, and not by works of righteousness which he has done or can do ; and he is greatly pleased with the deliverance from all fin, and that perfeết holiness which Christ will bestow on all' who believe in him; and he is satisfied with that heaven and happiness, that glorious immortality, which Christ has brought to light, and will cause all believers fully and eternally to pofless, as his purchase and free gift to them, though in themselves infinitely unworthy and ill-deserving. Thus the believer comes to Christ as the apostle Paul did, desiring not to be found in his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. "**

This is the great, capital and most striking difference and opposition between the law of works and the law of faith, which, it is presumed, will be clearly understood by every judicious, attentive perfon, and appear to be of great importance to be made and always kept in mind.

It may be useful, however, to some, farther to explain and illustrate this interesting and important point by the parable of the elder son and the prodigal

. The latter hav., ing rendered himself guilty, odious and wretched, by leaving his father's house, and foolish conduct, when his eyes were opened, and he saw how guilty, wretched and undone he was, and that all he wanted for his relief was to be had in his father's house, he determined to go and cast himself upon the goodness and mercy of his father, confessing his folly and sin in abusing his father and leaving his houfe, and his utter unworthiness of the least favour. In this, and in receiving all he wanted from the free, undeserved kindness of his parent, was exercised and expressed as real love to him and his family, as his elder brother had done, if he were as good and obedient as he represented himself to be. The latter recommended himself to his father's approbation and fayour by his constant obedience and good deeds : the prodigal was covered with shameful guilt, unworthiness and ill desert, and humbly and gladly receives all that is bestowed upon him as a free gift to an unworthy creature, who might justly have been left to perish without the least relief, having nothing to recommend him to favour, but every thing to the contrary.

The, one brings and offers his works of obedience as the reason why he should be favoured and rewarded, or as the price by which he had purchased the blessings he desired and expected; the other has nothing but shame, guilt and wretchedness, and seeks, and accepts of his father's kindness in receiving him to his favour, and all the privileges, enjoyments and honours of his family, as a free gift to a most ill-deserving son, who could make no coma pensation for the injury he had done. But in his friendly thought he had of his father, in his returning hence to him, confessing his sin and unworthiness of any fa. vour, and cordial acceptance of offered mercy, and glad. ly coming into his father's house and family, he exercised as real love and friendship to his parent and his family, and to the laws, business and enjoyments of his house,

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