it, though we give all our Goods to feed the SERMON Poor, and our Bodies to be burned for Reli V. gion, it will profit us nothing. As therefore, 1 Cor.xiii. who loved We have had much Difputing of late about Juftification, whilft fome have taken the Side of Faith, and others that of Works, thus dividing thofe Things which God hath closely joined together in the Christian Life; and therefore no Man ought to put them afunder. If indeed no more was meant by Faith than a mere hiftorical Faith, a bare Affent of the Mind to the Credibility of Things (in the Language of the Schools,) as far forth as credible; a Belief of something extorted by Dint of Argument, rifing no higher than moral Evidence can force it, and finking again under the Objections of every fubtle K 2 SERMON fubtle Difputant; if this be all that is meant V.. by Gofpel Faith, it would indeed be Matter 33. and of Wonder, if fuch a Faith could justify: If this were a faving Faith, I fhould think the very Devils capable of Salvation. But furely we do not mean, that this is the Faith of which St. Paul speaks fo many great glorious Things; that Faith by which the Heb. xi. Saints of old fubdued Kingdoms, wrought Righteoufnefs, obtained the Promifes, stopped the Mouths of Lions, and did so many other marvellous Works: It cannot be faid, that fuch is the Faith defined by the fame 1b. xi. 1. Apoftle to be the Subflance of Things hoped for, the Evidence of Things not feen; putting us into a kind of present Poffeffion of the Promises, and fetting Divine Truths before the Mind in all the Light and Power of Demonftration: It cannot, I am fure, with any Truth or Propriety, be fo faid of it. The Faith then that we contend for, as truly Chriftian and juftifying, does not arise from hiftorical Evidence only; much lefs does it confift in forced Speculations, or the uncertain Conclufions of human Reafon; but Eph. ii. 8. is of higher Extraction, even the Gift of God: It is a Seed of the Divine Life in the I towards V: towards Perfection, and bringing forth the SERMON Fruits of the Spirit; a Faith working by Love, producing Obedience to all God's Gal. v. 6. Commands, and abounding in good Works, according to that Measure of Abilities which God hath given us: It is a Power from on high, at once enlightening and converting the Soul; it is that Victory whereby we overcome the World: And, to fum up all in 1 Joh. v.4. this emphatical Conclufion, it is hereby that Chrift becomes Immanuel, or with us, and is made unto us Wisdom, Righteousness, and Sanctification, and demption. or God Matth. i. and 23: 1 Cor. i. ¡ Re- 30. Christianity thus confidered as a spiritual Religion, and thus highly perfective of the Soul, comes represented in all the Beauty of Holiness, and worthy of the Son of God for its Author: In this View of it, Chrift crucified, though to the carnal Man a Stumbling-block, and to the felf-conceited Philofopher Foolishness, is, to us who believe, the 1 Cor. i. Power of God, and the Wisdom of God. 18. 24. But how different a Picture of it has been drawn by feveral of the contending Parties. of profeffing Chriftians, and how unlike the Divine Original! How has Zeal for Ceremonies, or Zeal against them, ufurped K 3 the 17. V. SERMON the Place of fubftantial Piety! What Strife, about Matters of Opinion (and oftentimes the greatest Animofities where the leaft DifJam. iii. ference,) instead of that Wisdom which is from above, and is firft pure, then peaceable! And (O may it never be repeated !) instead of Brotherly-kindnefs and Charity, what Violence and Bloodfhed, on account of Religion, have disfigured the Face of Chriftendom, as if the Wrath of Man were the only Ib. i. 20. effectual Way to work the Righteousness of God! Good God! That thy pure and holy Religion, which was defigned to recover in us the Divine Nature and Image, fhould be made an Occafion and Pretence for committing fuch Outrages as are even a Reproach and Difgrace to Humanity! Bleffed Jefus! That those who are called by thy most holy Name, fhould turn the Gospel of Peace into a two-edged Sword, to wound and deftroy! Are we agreed in Effentials? Why then do we quarrel about Circumftantials? Are we all Members of the fame Body? Why then do the Fellow-members war one against another? Are we all the Sons of one Father travelling towards the fame Country? Why then do Brethren thus fall out by the Way? ,, V. Way? Men may profefs what they pleafe; SERMON and boast of their outward Churches, all they please; but, whilft they want a Catholick Spirit of Love, they want one neceffary Mark of their being of the holy Catholick Church of Christ. It was from just such a Narrow way of Thinking, the fame Contractedness of Heart, occafioned by placing the Whole of Religion in outward Things, and little Things, that the Woman, in the Chapter from whence the Text is taken, faid to our Lord; How is it that thou, being a few, afkeft Drink of me, who am a Woman of Samaria? And it is from the fame Principle, that the fame Spirit ftill prevails; and that under a Religion which teaches the moft diffufive Benevolence and Charity, whilft fo many in the feveral Churches of Christendom harden their Hearts against their Brethren as Hereticks and Reprobates, faying, Here is Chrift, or, lo! there. Is then Chrift, who is over all, God bleffed for ever, either here or there, in that confined Senfe which these Men fuppofe? Is he, by a Majority of Voices, tied down to the Decrees of a Pope or Council? Limited to any particular human Establishment? Or fhut up within the narrower Inclosure of any Sect dividing K 4 |