Faith absolutely necessary, but not sufficient to salvation without good works. In two sermons, preached at Christ-Church in Philadelphia, April 20, 1740. / By Archibald Cummings, M.A. commisary [sic] to the Bishop of London, &c. ; Published in their own vindication, from the false and rash reflections of the famous Mr. Whitefield. ; [Four lines in Latin from St. Cyprian]

Faith absolutely necessary, but not sufficient to salvation without good works. In two sermons, preached at Christ-Church in Philadelphia, April 20, 1740. / By Archibald Cummings, M.A. commisary [sic] to the Bishop of London, &c. ; Published in their own vindication, from the false and rash reflections of the famous Mr. Whitefield. ; [Four lines in Latin from St. Cyprian]

Table of contents

Title page

The Preface, To the candid and unprejudiced Reader.

1

SERMON II.

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§

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Faith absolutely necssary but not sufficient to Salvation without good Works. IN TWO SERMONS, Preached at Christ-Church in Philadelphia, April 20. 1740.

By ARCHIBALD CUMMINGS, M. A. Commissary to the Bishop of London, &c.

Publish'd in their own Vindication, from the false and rash Reflections of the famous Mr. WHITEFIELD.

Immortalitate [...] quomodo possumus, nisi ea quibus Mors expugnatur et vin [...]tur, Christi Mandata servemus?—Credere se in Christum quomodo dicit, qui non facit, quod Christus facere precipit? —St. Cypr. de Unitate Ecclesi.

PHILADELPHIA: Printed by ANDREW and WILLIAM BRADFORD at the Sign of the BIBLE in Front Street

The Preface, To the candid and unprejudiced Reader.

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AS Mr. WHITEFIELD's gross Misrepresentations of the following Sermons have obliged me to publish them, I must give some Account of his Conduct whilst: in this Place. I know let me be never so careful to avoid personal Reflections, and to represent his darling Doctrines and rash Censures in the truest Light and tenderest Manner; yet shall I hardly escape the Reproaches of some—. But the rudest Clamours will give me no uneasiness; for my Conscience bears me Witness, that I am doing my Duty; that my Designs are fair and honest: I am not so much Concerned for my own Vindication, as for the Credit of our holy and reasonable Religion, and for the Reputation of our Mother Church under God, the Bulwark of the Reformation, and of her ablest Champions industriously abused and desamed of late.

When Mr, WHITEFIELD arrived here last Year, I gave him at first the use of our Church; and looked upon him at first as a well-meaning tho' rash Young Man, who had imbibed some mistaken Notions of [Page] Religion; for which reason I advised him, in the most serious and tender Manner I could, to examine the Principles he went upon with greater Deliberation; adding; that I was sorry he had lost the esteem of the Clergy in England, whom even their Enemies allowed to be generally eminent for Learning and Lenity. However, could he happily get over his Prejudices, he might, through God's Blessing, do much good in America, by means of his agreeable Voice and serious Manner, &c. I farther promised, according to his Behaviour, to use my Interest with my Brethren on the Continent, to recommend him to the favour of the Clergy, upon his return to his Native Country.

But I soon perceived him Proof against any such Advice; for some few Days after, both from our Pulpit and in his Street-Preaching he rashly accused the Clergy in general of ‘Hypocrisy and false Doctrine; of subscribing without believirg their Articles, in order to get into Preferment; and that when once possessed of their Churches, they locked the Doors and put the Keys into their Pockets,’ &c. When I expostulated the Matter with him, justly observing how unjust, rash and uncharitable such a Charge was against a Body of Men, of whom perhaps he knew not one in a Thousand; all the Answer he made was, that he did not mean them all, only the Generality of them.

Soon after I saw, with his Name to it, an abusive Answer to the Bishop of London's late Pastoral Letter, [Page] wherein his Lordship seriously and seasonably cautions the People of his Diocess, against the two dangerous Extremes of Lukewarmness and Enthusiasm. The Letter is wrote with that strength of Reason and good Sense, with that Perspicuity and Gravity, which seems natural to our pious and prudent Diocesan; with that Christian Calmness and true Z as, which discovers his real Concern for sacred Truth, and his tender regard for the good of Souls, in danger of being deluded and mislead.

His three Letters in Opposition to Infidelity were wrote, some Years agone, with the same Candid and Christian Spirit; containing Arguments in a manner Demonstrative, and yet so admirably fitted to all Capacities, that, by the blessing of God, they proved an excellent Antidote againg the Poison so industriously spread at that Time. Had Mr. WH—D seriously perused them, especially the 2d Letter; the short View there display'd of the Christian Institution, would have instructed him in the true scriptural Sense of our Articles, concerning Justification through Christ Jesus. For tho' we are justified freely through his ‘Grace; yet the Gospel Account is as full and express, as Words can make it, on the one Hand, that Faith in Christ is the Foundation of a Christians Title to Heaven; and on the other Hand, that Repentance and good Works are necessary Conditions of obtaining it.’

The Distinction between good Works being the Fruits, but not the Condition of Justification is meerly [Page] evasive and trifling; seeing Justifying Faith and good Works cannot be seperated, cannot be opposed One to another, without rendering both useless and ineffectual: For in the plain Sense of Scripture, without holiness no man shall see the Lord, or without good Works be finally justified in his sight. And according to the 12th Article of our Church they are pleasing & acceptable to God in Christ. Nay this is the meaning of the 11th. Article, on which Mr. WH—D magisterially imposes his own Sense, and spitefully censurs the Clergy for not implicitely receiving his indigested Notions; For when 'tis asserted, ‘that we are accounted righteous before God, only for the merit of our Lord & Saviour Jesus Christ, by Faith, and not for our own Works (viz. without Faith.)’ By Faith only an Evangelical Faith is most certainly to be understood ; which always includes sincere, tho' not perfect, unsinning Obedience; as appears plain from the whole Tenour of the Gospel. And farther our Church distinctly points out, in what Sense we are to understand all her Doctrines, in the 6th Article, ‘Holy Scripture containeth all things necessary to Salvation, So that whatsoever is not read therein, nor may be proved thereby, is not to be required of any Man, that it should be believed as an Article of Faith, or be thought requisite or neccessary to Salvation.’

The pious & learned Dr. Bull late Bishop of St. Davids, in his Harmonia Apostolica, has fully proved that by the Word of the 11th Article, there is not attributed any Efficacy or Dignity to Faith, more [Page] than to other great Gospel Virtues, in the Business of Justification; and has confirmed the same by the Suffrages of all the eminent Fathers of the primitive Church. And yet because the Bishop of London recommends this true, genuine, scriptural & intelligible Notion of Faith; Mr. WH—D, with equal Truth & Decency, calls him a Doctrinal-Papist, * (with this malicious Sneer and slanderous Accusation against every Bishop in England) ‘though One of the most Orthodox Prelates in the Kingdom.’

To make preaching up the necessity of good Works the Character of a Papist, must proceed from very pernicious Designs, or else be owing to gross Ignorance both of the Protestant & Popish Doctrines. Our Church both in her Articles & Homilies asserts the necessity of good Works, but renounces the Merit of them. The Church of Rome claims Merit by them, as appears from their Doctrine concerning Works of Supererogation. And yet by other Superstitious Ceremonies, by Pardons & Indulgences, and by one Device or another has enervated the Christian Religion to that Degree, that it has lost its Virtue & Efficacy upon the Minds & Lives of men.§

The Church of Rome (says Dr. Bull Ser. I, Vol. I.) teacheth & avoweth such Doctrine, as evidently & utterly destroyes the Necessity of a holy [Page] Life, & encourageth Men to hope they shall reap in Mercy, though they sow not to themselves in righteousness. Such is that Doctrine of theirs, That a Man by Attrition, or such a Sorrow for Sin, as ariseth only from Fear, & is void of Charity & the Love of God above all things, with the help of the Sacrament of Penance, i. e. of Confession to, and Absolution from a Priest, may obtain the Pardon of his Sins, Justification and eternal Life. Council of Trent Chap. 14 Session 14. He adds, that it may be truly affirmed, that there is no Society of Christians in the World, where Antinomianism and Libertinism more reign than among the Papists, into whose Faith they are interwoven, &c.

Are not they then rather to be reckoned Doctrinal Papists, who zealously decry Morality and the necessity of good Works, who constantly pronounce Damnation against all that differ from them in Opinions; who maintain the Doctrine of private Auricular Confession; who pretend to infalibility, to be certainly sure of their own Salvation, and to know the Hearts of others; or who are, and who are not regenerated; who decry Learning and the use of Reason, and consequently promote Ignorance and encourage an Implicit Faith; who discredit and run down the best Protestant Authors that have wrote with the greatest Learning and Success, against the Errors of the Church of Rome? I could mention other Tenets and Practices of the like nature. But

I proceed to observe, that Mr. W—d's Charge against; the Clergy, as asserting we are justified by [Page] Works only, is absolutely and scandalously false Even that great and good Man Arch Bishop Tillotson (whom he has most grosly abused in this, as well as in other respects) insists upon it, that Jesus Christ, and no other, has merited the Blessings of Justification and Salvation for us; that we ourselves can do nothing, whereby we can merit these Blessings at Gods Hands; nay farther that all our Obedience is imperfect, and so far from meriting, that it stands in need of Pardon. See his 174th Sermon Vol. 3d.

The Author of the Whole Duty of Man (tho' as pious and useful a Book as ever was wrote, yet condemned and destroyed by Mr. W—d's Orders) speaks fully to Christs meriting in our behalf, by satisfying the Divine Justice for actual as well as original Sin, and purchasing an eternal and glorious Inheritance for all that repent, believe and faithfully obey him, through the Assistance of his holy Spirit.

But Mr. W—d's Scheme of Christianity admits nothing to be required of us. I have heard him in express Words declare, that good Works will not recommend us to God's Favour, nor will evil Works;, even all the Sins that ever were committed in the World, though center'd in one Soul, for one Moment hinder its Justification and Salvation. That we have free Will only to do evil, nay are meer Machines, and therefore cannot do any thing; or should we attempt to do any thing for ourselves, we thereby make ourselves half Saviours, and in [Page] that Case should never be saved through Christs Merits. That Christ by his Obedience hath every Way fulfilled the Law for us, and God will not desire to be paid twice. That God will have no regard to Works past, present or to come.* That no Purity nor Impurity, no Fitness nor Unfitness are considered by him; That no Conditons are required, and that the only Qualification is to be a Sinner; and the greater the Sinner, the better Saint he will make &c.

What wild, distracted Notions are these? Into what dangerous Mazes may they lead well-meaning credulous Souls? I know some are willing to put another Meaning, on these, and the like irrational and unscriptural Positions, than what is plain and obvious. But' tis impossible, by any Shifts and Evasions, to elude the evil tendency of them. Those who first taught these pernicious Doctrines, were called Antinomians; the name is now become odious and therefore disowned; but what signifies desclaiming the Designation, it Men espouse and propagate their distinguishing Persuasions, and darling Tenets? Tenets, by which the Grace of God may be, upon Principle, turned into wantoness and Christian Liberty be made a Cloak for all sorts of Sins, even the most heinous Enormities. God, savs, St Paul Rom. 2. 6. will render to every Man according to his Deeds. Tho' our good Works are not required to make [Page] us capable of meriting Heaven, (that being impossible for frail, sinful Creatures) yet are they absolutely necessary to make us fit Objects, for the infinite Mercy of God in Christ to bestow Heaven, on; or to use St. Pauls elegant Expression. Col. I. 12. To make us meet to be partakers of the Inheritance of the Saints in Light. Know ye not says the same Apost.1 Cor. 6. 9. That the Unrighteous shall not inherit the Kingdom of God? This is so often and so plainly inculcated in the new Testament that he who runs, may read it; and they who know not this, know nothing of Christianity, as they ought to know it.

To caution my Hearers against the Danger of mistaken Notions in this important Doctrine, was the End I chiefly proposed in the following Discourses; which were hastily put togother, and are printed as they were preached; except some few Sentences in the afternoon Sermon purposely passed over in the Delivery, which yet are necessary to preserve the Connexion. Mr. W—d heard them both; and from Church repaired to Society Hill, attended with great Numbers of every Persuasion; where, after naming the same Text, your Preacher to day, said he, from these Words, &c. And so went on contradicting and preverting the Doctrines I had deliver'd, without any regard to Decency, or our blessed Lords Precept Mat. 18. 15. And in direct Contempt of the 53d Cannon of our Church, whereby publick Opposition between Preachers is strictly forbidden; because thereby may grow much Offence and Disquietness to the People. As actually happen'd in [Page] this particular Instance; For some have rashly deserted the Communion of the Church implicitly obeying his Schismatical Advice viz. That they should follow some rigid Itinerant Distenters, whom he named, as the only Preachers of the true Gospel in these Parts. He peremtorily asserted (and, it I am not misinformed, backed the Assertion with his familiar, tho' dreadful Imprecations against himself, if what he said was not strictly true) that I had preached up the sufficiency of an Historical Faith; and had taught Justification by Works only, And then very pathetically exhorted the People not to follow or listen to such Preachers. They teach, said he, the Doctrine of Devils; vile Doctrine that leads to the Gates of Hell and Destruction.

And soon after in his Declamations, on the aforesaid Hill, to a numerous Audience, he confidently affirmed; That the Bishop of London and his Commissaries, and the present set of Clergy neither understand nor believe their Articles; Do not ye therefore believe them; for they are Simon Maguses. They are Sorcerers, Emissaries of the Devil; They are rotten Pillars, and have for these hundred Years past, been pulling down the Church of England with their unhallowed Hands.

Now was this rude Language, this low Scurrility, this false Accusation the Dictates of the holy and infallible Sprit, or of the Spirit that worketh in the Children of Disobedience? Sure not of the former. Such vile and slanderous Invectives are Crimes doubtless, [Page] to be punish'd by the Judges being inconsistent with the Peace of Society; a notorious Breach of the ninth Commandment, and of his solemn Engagement at his Ordination. The true Religion of Jesus Christ teaches Men to live without Disturbance, in that Society of which they are Members; to be obedient to its Constitutions, and to be subject, for Conscience sake, to those that have the Rule over them. St. Jude severely censures the Gnosticks, (a Sect extraordinarily inspired by their vain Pretences; but very profligate and irregular in their Practices) for their despising Dominions, and speaking evil of Dignities.

It has always been the Method of Deceivers, to inveigh against received and orthodox Principles, and the Pastors that are regularly appointed to teach and maintain them: And 'tis a vast advantage they gain over any People, when they can by art and Elocution restrain them from a rational Enquiry into the Doctrines, they pretend to deliver by Inspiration; and from listning to the Instructions of their lawful Guides; whom they will labour hard to make them undervalue by secret Surmises, injurious Aspersions and undeserved Reflexions.

As to the abusive Misrepresentation of me, or my Doctrine by Mr. W—d; Let his and my Superiors, and every impartial Man judge of it. I freely forgive him, and pray God forgive him, and restore him to a sound Mind and regular Conduct. Nothing could have prevail'd with me, to have taken [Page] this publick Notice of one capable of acting so much out of Character; had it not been absolutely necessary, in the conscientious Discharge of the Duty of my present Station, to caution the serious and well-meaning, against being imposed upon and lead astray by those, who are confident and rash, because they are not rational: and supply with Grimace, Noise and Passion, what they are known to want in Sense and Understanding; not to mention Learning, that is at present, it seems, an attainment despicable, if not dangerous to the owners.

However, Religious Truths are always best conveyed by calmness of Reasoning, and clearness of Argument. And it must be owing to the want of due and serious Attention, if Men do rot receive the most useful and lasting Edification, from Discourses calculated chiefly to inform their Understandings, and convince their Judgments. But such Discourses, to some even well meaning Hearers appear flat and unsavoury, and to have nothing in them of Life and Power. They can relish nothing, but what is delivered with eagerness and vehemence; what raises Tempests and Earthquakes in their Breasts, like the Thunder and Lightning from Mount Sinai. They think themselves better edified, when their Passions are only affected, and their Imagination heated by the moving Voice or Gesture of the Speaker. But the Devotion raised in this manner is only momentary and vanishing; when the Judgment is not better instructed, Men are under the strongest Delusions imaginable, and mistake the wild Freaks [Page] of an over-heated Fancy, for the Suggestions of Gods holy Spirit. By which Means their Intellectual Faculties may be utterly spoiled; and being deceived may assent to the most unaccountable absurdities; or waxing worse and worse, may run into Religious Distraction, or furious rage.

Some, God be praised, are fully convinced of the Danger they were at first runing into; and, 'tis to be hoped, by degrees all considerate Persons will reject with Indignation Errors so destructive, and so fruitful of Mischiefs; Mischiefs which of late here, as well as in England have been done by such Doctrines, and such Teachers.* ‘Some they have made stark mad, they have set the nearest and dearest Relations at variance, disturbed the quiet of Families, nay thrown whole Neighbourhoods and Parishes into Confusion’ by casting like Solomons Madman, Pr. 26. Firebrands, Arrows and Death; nay disgorging themselves in Flames of Fire and Brimstone; threatning Hell and everlasting Damnation against all, that would not implicitly believe their incredible Rhapsodies. Tho' 'tis much to be fear'd that some, upon being convinced that they have been mislead by the most zealous appearances of Sanctity, may at last grow indifferent and careless about Religion in general. This Prospect is the more Melancholly, because both Deists and Jesuites must be delighted with it, and will be ready to countenance and help forward any attempts to divide and confound us.

[Page]I pray God keep and preserve every serious Soul from being drawn into Error, flattered into Presumption, or frightned into Despair, by such Instruments who cither are deceived themselves, or lye in wait to deceive others. And doubtless, if we be steady and sincere in the Profession of our most holy Faith, and in the practice of our reasonable Service; God will be with us, and direct us by the powerful Influences of his Grace and Spirit; and by his over ruling Providence will discover and disappoint all the secret and crafty Adversaries of true Christianity, which gives us the most beautiful Idea of Piety and Virtue, and recommends the Love of God and of Mankind as the Sum of all true Religion: For according to St James's Description of it; That Wisdom which is from above, is first pure, then peaceable, gentle and easy to be intreated, full of Mercy and good Fruits, without partiality and without Hypocrisy. Chap. 3. v 17.

Notes

*

See Wh—d's late Letter to the Religious Societies

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§

See Archbp. Tillotsons Sermon 154. Vol. 3.

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*

See his Letter to the Societies.

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*

See Dr. Trapps late Sermons.

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JAMES ii. 18.‘Yea a Man may say, Thou hast Faith, and I have Works; shew me thy Faith without thy Works, and I will shew thee my Faith by my Works.’

THE Apostle seems here to introduce, as it were, two Christians; the one he supposes to be Weak and Erroneous, the other Orthodox and well Instructed, and to represent them as warmly engaged in serious Discourse concerning some fundamental points of Religion, particularly the Nature of Justification & the Means of obtaining it: The weak Christian looks upon Faith alone as the only Means, and argues for the Sufficiency of it, tho' he should neglect to do Works answerable and suitable to his Faith: But the better instructed Christian doth not think Faith alone Sufficient, if it be not accompanied with a suitable Life and Conversation.

Both of them no doubt disclaim'd all pretence of Merit either in Faith or Works, and attributed (as we must always do) the whole of our Salvation to the precious Death and meritorious Satisfaction of the holy Jesus, the Author and Finisher of our Faith. Both of them were likewise agreed, that Faith was absolutely necessary to Salvation; but then, as I hinted just now, they differed very much in their Sentiments concerning the Nature and Sufficiency of it; for one thought Faith alone absolutely full, compleat and sufficient; and on that account imagin'd [Page] he might safely supersede his concern about maintaining Good Works, and proceeding daily in all holy Conversation and virtuous Actions; whereas the other reasoning more justly, was firmly persuaded that Faith could not be of a true and saving Nature, could not be manifested in a right Manner, but by Good Works the genuine Fruits and Effects thereof.

This may serve to represent to us the very Case of some zealous Professors of Christianity among ourselves; who, though they readily acknowledge and inculcate the necessity of Faith and that they are under strict Obligations to live and die therein, seem notwithstanding, with the erroneous Christian, to lay too great Stress upon their Faith; thinking, nay boasting, that they will be thereby saved; tho' their Tempers be Uncharitable, and their Behaviour, in many respects, Irregular; as if Speculative and bare Persuasion could save Christians, without obeying the Evangelical Precepts.

Faith and Obedience are firmly joined together, and inseperably connected by a moral efficiency, and have the Sanction from a divine Command; and 'tis therefore presumptuously vain, extremely dangerous for any Man to flatter himself or seduce others into a fond Persuasion, that just, or even inspired Notions of Religion, will avail them in the Sight of God, will justify them according to the Terms of the Gospel; whilst they indulge themselves in vice, are [Page] ungodly, and walk disorderly. Would Men but once strive with a true and holy Zeal, who should be the best Christian, who should keep at the greatest distance from Sin and every appearance of evil, and who should square his Life most exactly according to our blessed Saviour's pure Precepts and holy Example: There would then be little room left, and less if any Inclination in the Minds of serious Christians, for these needless Controversies and unreasonable Divisions with relation to Faith and Justification, Free-Will and Free-Grace, which prevail too much at present, as they did in the last Century, to the discredit of true Religion and disturbance of Society: Such Disputes are too dry and intricate for useful Instruction; their natural tendency is to render Men confident and troublesome, proud and uncharitable; but never to make them either wiser or better.

As Matters therefore stand, we should look directly to the End of Faith, that by it we may be partakers of the Benefits of Christs Death and Imitatours of the Virtues of his Life. The best Service and Credit we can do our holy Religion is to give the World living Proofs of its Truth and Excellency, and to defend and adorn it with a good, peaceable and exemplary Practice; for an inoffensive Demeanour, a Life of true Virtue and unaffected Piety will always have its effects; will in Time stop the Mouths of Gain-sayers and conciliate the Opinions and Affections of Men even disaffected: For as the Apostle St. Peter observes, we may by well-doing [Page] put to silnce the Ignorance of foolish Men, shew our Faith by our Works, and secure to ourselves the Blessing of Almighty God, and a good Title to the ample Promises he hath graciously made the Faithful in and through Jesus Christ.

Having premised this in order to explain my Text, I propose in my following Discourse.

I. To shew that Faith is absolutely necessary to Salvation, in all that have heard the Gospel.

II. That Faith alone is not sufficient to Salvation, unless it be accompanied with Good Works.

III. To offer some Instance of those Good Works, by which chiefly Men ought to shew forth and manifest their Faith.

I, Then I am to shew, that Faith is absolutely; necessary to Salvation, in all that have heard the glad Tidings of the Gospel of our Lord Jesus Christ.

This may appear very plain, if we only consider, That Faith is the very Foundation of a religious and devout frame of Soul, the first Principle of the Christian Life, and the Master-Spring that excites and guides our spiritual Motions; without which no Man can be truly and sincerely Religious; For without Faith, says the Apostle to the Hebrews, 11 Ch. 6 ver. 'tis impossible to please God; he that cometh to God must Believe that he is; and that he is a rewarder [Page] of them that diligently seek him. Now these two Expressions, pleasing God & seeking him, are plainly of the same Importance, and both of them signify Religion or the Worship and Service of God; which doth antecedently suppose our firm Belief and Persuasion of those two fundamental Principles of all Religion, whether natural or revealed, viz. that there is a God, and that he will Protect and Reward those that faithfully Serve and Obey him, because without Mens first Believing these, there would be neither Ground nor Encouragement for any such thing as Religion. Hence the Apostle to the Cor. 13. 5. requires us to examine ourselves if we be in the Faith; we must not be careless and indifferent in a Matter of so great Weight and Moment, and that so nearly concerns our eternal Interest and Welfare: For according to our Saviour's express Declaration, Mark 16. 16. He that believeth and is baptized, shall be saved; but he that believeth not shall be damned. And John 8. 24. If ye believe not that I am He (viz. the promised Mesiah and Saviour of the World) ye shall die in your Sins. It being the principle Act of this Faith, to believe that Jesus Christ is the Son of God, and the Saviour of Mankind; consequently we must esteem his Doctrine to be pure, true and sacred; we must receive it as such, and endeavour by the Assistance of Gods Grace (which he has promised to all them that ask it in Sincerity and Truth) to fulfil his holy Will and obey his Commandments; and he that thus Believeth on the Son of God, hath everlasting Life, and he that [Page]Believeth not the Son, shall not see Life, but the wrath of God abideth on him, John 3. 18 and 36. And St. Paul tells us (2. Thess. 1. 8.) That God will take Vengeance on them that know him not, and that obey not the Gospel of our Lord Jesus Christ. From hence appears both the Necessity and Nature of Christian Faith, which instructs us not only to believe in Christ, but also obliges us to embrace and obey that pure and undefiled Religion taught and instituted by him in the holy Gospel. Any other Sense of believing in Christ must needs be lame and imperfect, for what can it signify or avail to believe in him, if we flight the Religion of which he is the Author, and disregard those inspir'd and faithful Records of his Life and Rules of this Doctrine? The holy Scriptures were given for our Learning and written for our Instruction; and in the due use of Means, the Spirit of Truth will guide us into the saving knowledge of what God has thought fit to reveal, what he commands us to do, what he promises to the Obedient and threatens against the Negligent; that thereby we may be induced seriously to deny all ungodliness and worldly Lusts, and to live righteously, soberly and godly in this present World.

This is a true Description of that Faith, which is required by the perfect Revelation of Gods Will, and approves itself to the Reason of Mankind; tho' there are some who labour to render it obscure and unintelligible. This is the true meaning of coming to Christ, of receiving Christ, of putting on Christ, [Page] which the Scripture requires, and in this Sense we must understand these Phrases, when we apply them to this Matter. This is the Faith which is necessary to Salvation, in all that live under the Sunshine of the Gospel. As to those who have not had it reveal'd unto them, it would be rash and ill become us to pronounce any thing peremptorily concerning them; we must not affect to be wise above what is written: However we may on the charitable, and therefore the safest side, suppose that God, whose Goodness is over all his Works, may apply his uncovenanted Mercy unto them; and that tho' they do not believe in Christ, of whom they have not heard, he may reckon them excusable; the want of Opportunity and external Revelation being a good Apology in their behalf. But as to those who have heard the glad Tidings of Salvation, who live where the Gospel is taught in Purity and Truth, where the Evidences of Christianity, and Motives to believe, ly so open to the general Apprehension of Mankind. If any in such Circumstances be so obstinate as not to believe in Christ, not to make use of the Means of Grace, not to pray earnestly with the Man in the Gospel, Lord I believe, help thou my unbelief: Such Persons must be without Excuse, and reputed unworthy to be saved through our blessed Saviour's Mediation, and are justly liable and consigned over to Condemnation: For thus according to our Lords own Words (John 14. 6.) No Man cometh to the Father but by me, and that coming to the Father is only by Faith in Jesus Christ.

[Page]As among Men he, that will not believe a Matter of Fact, upon the positive Testimony of a credible Witness, will be reckon'd to affront and do him an Injury who attests it; so he, who refuses to believe or give his Assent to those saving Doctrines, which God by the Gospel has graciously deliver'd to the World, sins against God and affronts his Truths. 1. John 5. 9. If we receive the Witness of Men, the Witness of God is greater: He that believeth on the Son of God, hath the Witness in himself, he that believeth not God, hath made him a Liar. In this Place the Apostle speaks of those who believed not, but rejected the Gospel, and says that in so doing they made, i.e. accounted God a Liar: Not that they denied Gods Veracity (an attribute of the Divine Nature, which neither Jews nor Heathens disputed) but because, when the Gospel was in Truth reveal'd by God, and they might (had they not been partial and willfully negligent) been convinced of its being so; they notwithstanding refused to believe it; and therefore as highly affronted Gods Veracity by unbelief, as they could have done his Authority by Disobedience. Unbelief affronts God by rejecting the Doctrines he has amply confirmed by clear and miraculous Testimonies: ' Tis a manifest Contempt or his infinite Goodness in sending our Saviour into the World; and does what it can to defeat his gracious Designs to save Mankind.

Whoever rejects, perverts or corrupts this Faith, may be construed to sap the sure Foundation of [Page] moral Duties; and to do the greatest Mischief to human Societies, by rooting out of the Minds of Men those powerful Restraints from Injustice, Violence, Sedition, and all kinds of Vice which Christianity has laid them under: The influence of which is a great Security to mutual Benevolence, Peace and Order; and produce Effects publickly and privately beneficial, in many Cases that are without the reach of human Laws. 'Tis Faith that makes us strictly diligent in the coniscientious Practice of social Virtues, and careful to direct them to their true Ends: Nothing can inspire a Man with the true Spirit of Charity, but the Contemplation of the infinite goodness of God apprehended by Faith, nothing can make us truly humble, but the knowledge of Gods transcendent Power and Perfection manifested by the same efficacious Principle. Nor can any Thing but the Hope or the Divine Favour excite Men to be unseignedly zealous for religious Virtue in general. Without this Grace, the highest Perfection Men either will or can raise themselves to, is to mortify and avoid one Vice that they may pursue another; for instance to deny their Avarice, in order to gratify their Ambition, to shun the folly of Lukewarmness, that they may indulge themselves in the mad Freaks of Enthusiasm; and in one Word to do good for their own selfish Ends and private Interest; and to be vicious and corrupt, is not by Principle, at least with less Disgrace and greater Security. Tho' thus now it appears that Faith is absolutely necessary to Salvation; yet it will appear, as I proposed to shew in the [Page] Ild Place, That Faith alone is not suffcient, unless it be accompanied with good Works. This might be easily inferred son what has been said on the former Head, and is abundantly plain and evident from the whole Tenour of the New-Testament, which instructs us in every Branch of our Duty, and furnishes us with the strongest. Motives and Arguments to a good and exemplary Life, to let our Light so shine before the World, that men may see our good Works—St. Paul 'tis true, faith that a Man is justified by Faith without the Deeds of the Law, Rom. 3 28. Some insist on it, that the Apostle here means no other than the Deeds enjoned by the ancient Law, the Law of Moses the ritual Part thereof, such as Circumcision and the Like; but granting that he affirms a Man is justified by Faith without the Deeds of the Moral Law; yet he means only perfect Works, or exact, unsinning Obedience required by the tenour of the first Covenant as appears from the preceeding Verses, where he declares, that all Men are concluded under Sin, and therefore unable to do Works that can challange a Reward, that need no Mercy, no repentance; by such Works since the Fall no Man living can be justified: But the Gospel, in tender pity to the weakness of our depraved Nature, abates the rigour and severity of the Law by requiring only sincere, instead of perfect unsinning Obedience, and that too render'd easy and practicable by the Succours of Heaven, by the Grace and Strength of our Lord & Saviour Jesus Christ, who is our Advocate with the Father, and apropitiation for our Sins The Gospel [Page] by requiring & accepting Repentance affords Men all the Encouragement in the World to repeat and live well, and Faith in St. Pauls Epistles generally comprehends Repentance and sincere Obedience: The Faith by which a Man is justified is not, cannot be a son; but must bring forth Fruit, must be attended with good Works: For as the same Apostle tells us, (Gal. 5. 6.) In Christ Jesus neither Circumcision availeth any thing nor Uncircumcision, but Faith that worketh by Love i.e. such a Faith as moves Men to shew forth their Love to God and their Saviour be doing such good Works, as the Precepts of the Gospel enjoin and strictly require.

And here 'tis proper to observe, that there is not so great difficulty in reconciling the two Apostles St. James and St. Paul upon this Head, us some Persons have fondly imagined. For Ist, when St. Paul asserts that we are justified by Faith, I have already proved he means an active and lively Faith, which approves itself by a ready sincere tho' imperfect Obedience; and consequently he thereby affirms the same Thing with St James viz that Faith and Works both, a virtuous and upright Life, as well as a sound and right Belief are necessary to our Salvation. Or again when St Paul a firms that Minds juftified by Faith without the Works of the Law; if we consider that he is arguing against some Judaisers, who were still for imposing on Christians the Yoke of the mosaick Ordinances, in particular that of Circumcision; as thinking them necessary to their acceptance [Page] with God and their Justification. In Opposition to this, the Apostle shews that such a Faith as is accompanied with Evangelical Obedience, adorned with such Virtues and Graces as are the proper and genuine Effects of it, is sufficient to Salvation in and through the Merits and Mediation of Christ Jesus; without any farther Obligation of Observing the many legal Rites and burdensome Ceremonies instituted by the Ministry of Moses. But St James being engaged in a controversy of a different Nature, tho' he spake by the same Spirit and designed the same Thing yet he argues after another Manner. Among the Christians he wrote to, were many Libertines who denied the necessity of a Godly Life; and maintained that a bare Speculative Faith was enough to save them; and very probably had perverted some difficult Passages in St Pauls Epistles, to countenance & support that their erroneous Doctrine; a Doctrine which St Paul himself decries in many Places, particularly telling the Corinthians (I Ep. 7. 19.) That nothing would avail then, but keeping the Commandments of God; and saving of himself (1 Cor 13. 2.) Tho' I have all Faith—and have not Clarity I am nothing; and a Doctrine that flatly contradicts what our blessed Saviour affirms concerning the design of his appearance in the World, (Mat. 5. 17.) viz. That he came not to destroy the Law, (the Moral Law) but to fulfil it; and accordingly when One asked him, What he should do to obtain eternal Life? his Answer was, if thou wilt enter into Life, keep the Commandments. So that if we [Page] will take the true Scheme and principle Design of Christianity from him who first instituted and best understood it; 'tis a practical not a bare Speculative Science, 'tis a strict Institution which, tho' it offers Pardon for what is past, yet requires us to endeavour after all purity of Heart and holiness of Life for the future. It does not make void but establishes the Law; and is so far from dispensing with Morality, that it has advanced it to the highest improvement, So groundless and absurd was the Opinion of those Licentious Men who esteemed themselves exempted and discharged through Faith, from the Practice of moral Duties. In Opposition to this dangerous and wild Conceit, St James goes on to prove, that Faith when it doth not produce good Works is dead, lifeless and unactive; and by necessary Consequence is insufficient to Justification and Salvation. For this purpose he offers three or four plain and undeniable Arguments, in the Chapter of which my Text is a Part; viz. He shews that Faith without Works is a dead Faith; because Ist, such a Faith is useless and and unprofitable: from the 14, to v. 18. Where he compares this kind of Faith to a Man, that fees his Neighbour necessitous and destitute of daily Food; but tho' he is able, yet doth not afford him Things needful for his present relief, putting him off with a few formal good Wishes: In this Case the poor Suppliant would receive no real Relief from his rich Neighbour. Even so the Man that has Faith, and is not careful to maintain good Works, his Faith in the issue can be no more profitable to him, than a few [Page] good Words from a rich uncharitable Man can be helpful to his poor, famishing Neighbour. For what can it benefit a Man to believe in Christ, unless he lives and behaves himself as every sincere Christian ought to do. The Act of Faith is, no doubt, good in itself; but if the Man possessed of it, does no more good through its Influence than if he had it not; he may be said to have a good Gift, but is never the better for it: 'Tis like a Treasure which a Man hides in the Earth and there lets it remain, without ever useing it; and so the Man reaps no more real good from it, than if he actually had it not. Such a Faith therefore as is not accompanied with good Works is no better than a dead Faith, because it is useless and unprofitable.

The Doctrine of our final Justification by Faith only, and by imputed Righteousness, so grossly explain'd, as to supersede all our own Endeavours to obey Gods Laws, through Christ who strengthens us; however comfortable it may be to such as are resolved to live wickedly, and yet intend to get to Heaven at last, in a shorter and easier Way than the true Gospel-Scheme of Salvation has laid down; yet sure I am, the Hopes of such Hypocrites will perish; for our blessed Saviour, who taught all necessary Truth, speaks no such comfort in his Sermons to impenitent Sinners; no, on the contrary he severely threatens those who continue in any known Sin, and break the least of his Commandments; that they shall not enter into the Kingdom of Heaven, Should the Solifidian [Page] Scheme be embraced with all the absurd Consequences, as 'tis inculcated by Some; it could not fail (according to its natural tendency) to have a bad Effect upon Men's Manners: It would make them disparage virtuous Actions, and disregard Morality, even Christian Morality, as a mean and low attainment. This must in some Degree obstruct the Propagation of the Gospel: and be an Obstacle to the Conversion of sensible and understanding Men either Jews or Heathens. How could we demonstrate to them the excellency of Christianity, or shew them the advantage of it, or prevail with them to embrace it, if they must renounce their Reason and part with their Morality in the Exchange? This would deservedly render it to the Jews a Stumbling Block, and to the Greeks Foolishness. This is moreover a rejecting the Commands of God (for which our Lord severely reprov'd the Pharisees, Mark 7. 9.) that Men may keep their own Traditions, i.e. may strictly adhere to the Prejudices and distinguishing however unscriptural or unreasonable Tenets of a Party. This is certainly in the most obvious Sense to make void the Law of Faith, which is the Rule and Measure whereby our Lives are to be reform'd and governed; because if good Works are not necessary to our Pardon and justification, for what are they necessary? And if they are not for our acceptance with God, or at all necessary; what reason has any Man to concern or trouble himself about them? St Paul himself rejects this wild Hypothesis with great and just abhorrence; Rom. 3. 31. Do we then make void [Page] the Law thro' Faith? God forbid. God forbid indeed that the Statutes of the Lord, which are right, pure and rejoice the Heart, should be abrogated and made void, and that too by Faith; by the Faith of the glorious Gospel, that noble and excellent Institution for the Promotion of holiness and happiness among Men; that last and most perfect Application of the Divine Physician for the recovery and Restoration of a sinful and degenerate World.

Again Ildly St James argues that Faith without Works is but a dead Faith, because it cannot be showen. It has no Proofs, no Evidences, is like a Cause without Effects; and for any thing that appears, is as it were not existent. This much the Apostle intimates in the Words of my Text, Saving shew me thy Faith without thy Works; and I will show thee my Faith by my Works. By which manner or Expression 'tis manifestly implied, that true Faith may be known by good Works, as a good Tree is known by good Fruits, but cannot without them. For in the Name of Goodness, how can he, that doth not practice according to his Profession, make it appear that he believes what he pretends to be perswaded of? Is it not commonly observed that Men act, even in their worldly Affairs, according to their real Persuasions? Thus if any prudent Person firmly believes, that some particular acquaintance of his own will prove a good Friend, an useful Benefactor to him; he will by all proper Means seek to ingratiate himself more & more, & to court and secure [Page] his Countenance and Favour. Or if one should be really perswaded, that at such a Time and such a Place, he shall reap some considerable Benefit and Advantage, he will be sure to give his punctual attendance, for fear of losing so fair an Opportunity; and so it is in many other Cases.

If therefore Men pretend to be Christians, and yet do not live as becomes the Disciples of the meek and holy Jesus. It they profess to believe the holy Scriptures, and yet do not observe what they plainly teach and enjoin; if they are ashamed of found religious Principles, because they are run down by Numbers & will not turn to present Account. Why, these are shrew'd, nay certain Signs that they do not truely and really believe what they pretend, so that Faith in this respect also is but a dead Faith; it brings forth no Fruit, has no proper Evidences to prove it; nay the want of good Works rather proves it to be only a false, pretended and hypocritical Faith: For that Faith is only Fancy which thinks to be crown'd without Obedience. If our Principles and Practices be not of a Piece, if they do not mutually support and adorn each other, we are not raised to newness of Life, but are still dead in our Sins.

I shall only add at present, that without all doubt, our Justification in this Life must, proceed by the very same Measures, that it will do at the last Day, when we shall publickly receive it from the Mouth of our Supreme Judge; who hath before hand told [Page] us, that the gr [...] Question will then be, How we have lived? What good, beneficent and charitable Actions we have done? And as we shaall be able in the Affirmative or Negative to answer these Questions, so shall we be finally justified or condemned. Our Lord and Saviours great Design was to make us happy by making us holy; so St Paul expresly declares, Tit. 2. 14. Christ gave himself for us, that he might redeem as from all Iniquity, and purify to himself a peculiar People zealous of good Works. And exceeding Strange it is, any Person should think or teach otherwise, who has with any attention read the holy Scriptures, in which we are commanded to give Diligence to make our Calling and Election sure; and to work out our Salvation with fear and trembling.

What remains to be said on this Subject, I shall refer to the Afternoon.

Consider what you have heard at this Time, and God grant you Understanding in all Things necessary to Salvation, through Jesus Christ our Lord-; to whom &c.

SERMON II.

[Page]

JAMES II. 18.‘Yea a Man may say, thou hast Faith and I have Works, shew me thy Faith without thy Works, and I will shew the my Faith by my Works.’

AFter I had this Morning explain'd these Words, I shew'd in the Ist Place, that Faith was absolutely necessary to Salvation; because it is the very Foundation of a religious and devout frame of Soul; the first Principle of the Christian Life, and the Master Spring that excites and guides our spiritual Motions, towards the attainment of everlasting Salvation: For according to our blessed Saviours express Declaration, He that believeth and is baptized shall be saved; and if ye believe not that I am he, (viz. the promised Messiah) ye shall die in your Sins. Unbelief affronts God, and is a manifest Contempt of our Saviours Goodness, and does what it can to defeat his gracious Designs to save Mankind.

In the IId Place I proposed to shew, that Faith alone is not sufficient unto Salvation unless it be accompanied with good Works; such Works as the precepts of the Gospel enjoin and require, when St. Paul affirms we are justified by Faith, he means an [Page] active and lively Faith, which approves itself by a sincere Obedience, and that too rendered easy and practicable by the Succours of Heaven, by the Grace and Strength of our Lord Jesus Christ. The Apostle St. James proves in this Chapter, that Faith when it does not produce good Works, is dead, lifeless and unactive, and by a necessary Consequence is insufficient to Justification and Salvation.

The first Argument which he makes use of to this purpose is ver. 14. The Faith that Justifies must not only be a bare Assent of the Understanding to the Gospel, but must include Obedience to the Commands thereof; and if it does not, it no more deserves the Name of Faith, than good Words to a Man in want deserves the Name of Charity.

The IId Argument is contain'd in my Text, which proves that Faith may he shew'd by good Works, but cannot without them. A Man may pretend that he believes; but if his Practice be disgreble to his Profession, 'tis the shrewdest Sign in the World, that he does not believe what he pretends. If our Principles and Practices do not mutually support and adorn each other, we are not raised to newness of Life, but are still dead in our Sins. But to proceed,

A IIId Argument is advanced in the Context, to prove that Faith without Works is but a dead Faith; because it is no more, nor nothing better, than what even Devils themselves have. This St. James [Page] plainly intimates in the 19, and 20 ver.—Thou believest, says he, that there is one God, thou do'st well; the Devils also believe and tremble. Are these wicked and unclean Spirits not destitute of Faith; what a woeful and desperate Condition then must such amonq Christians be in, who continue in a State of gross or affected Infidelity; not only void of Faith, but Opposers of it too? Seeing in this Case, they not only fall short of the Attainments of Devils; but also go as great, if not greater, lengths in their Enmity to Faith the Faith of the Gospel; for the Devils both believe and tremble. We read in the Oracles of sacred Truth, that these evil Spirits have several Times made open Confession of some of the prime Articles of the Christian Faith; Thus Mark 1. 24. the unclean Spirits its fell down before Christ, and confessed him to be Jesus of Nazareth, the holy One of God. And Ch. 5. 7. The Legion of Devils which entred into the Herd of Swine, acknowledged that Jesus was the Son of the most high God. Thus likewise the Damsel, possessed with a Spirit of Divination, told the People of St. Paul and his Companions; that these Men were the Servants of the most high God, which shew unto us the way of Salvation, Acts 16. 17.

From all which it undeniably appears, that the Devils are not destitute of Faith, since they have confessed that Christ is the Son of God; and that his Gospel and the Doctrine of the Apostles instruct us how to walk in the Paths of Righteousness, that lead directly to the Gates of Heaven. These are [Page] prime Articles of the Christian Faith: But can any Man be so absurd, as to think he can be justified and saved, whilst he has nothing more to qualify him for, or to intitle him to Salvation, than those impure Spirits have? Can any Man be so unreasonable, as to imagine, that Faith wil be sufficient to justify him before God, which carries him no greater length than what these accursed Spirits have attain'd to? They have Faith, but want obedience; they can believe, it seems, but cannot do well; whereas Men, by Gods preventing and assisting Grace, can both believe and do well, if they be not wanting to themselves in the use of the necessary and appointed Means. And therefore if, when God enables them, they resist his Spirit, and will not endeavour to do more than Devils; what are they better, I had almost said how much worse are they than these?

The IVth Argument urged by St. James, to prove; that Faith alone is not sufficient to Salvation; is, because 'tis different from, and unlike to that Faith, which God approved in his Saints and faithful Servants of old. Thus he instances in Abraham and Rahab, (ver. 21 and 25.) who were approved of, and rewarded by God, for shewing their Faith by their Works. As to Abraham, was not he, says the Apostle, justified by works (proceeding from his Faith) he believed God, shew'd his Faith, very great Faith in Gods Power and Promises, by leaving his Country and Friends, by offering his Son, his only Son Isaac, and paying an entire Obedience to God's Commands, however seemingly severe they [Page] were. The Faith which produced these good Works was imputed to him for Righteousness; and upon that account he was called the Friend of God.

And as to Rahab, was not she, says St. James, justified by Works (proceeding from her Faith) when she had received the Messengers and sent them out another way. That she had a strong Faith in God, the Apostle to the Hebr. 11. 31. testifies, and she herself declared it saying, Josh. 2. 11. The Lord your God, he is God in Heaven above and in Earth beneath; and because she believed that God would give the Land of Canaan to his peculiar People the Isralites, she therefore acted according to her belief, and receiv'd into her House the Men that were sent to spy out the Land; where she concealed them from their Enemies, and saved them from falling into their Hands; and by so doing preserved herself and Family from the Destruction that fell upon the City of Jericho, where she dwelt.

Now if our Faith were like theirs as lively, strong and vigorous; the Effects of it too would be as great, visible and conspicuous, had we the like Occasion to shew it. Were we thoroughly and habitually pessuaded that all the precepts of our Religion are the express Laws of the ever-living Sin-revenging God; and that all the Promises and Threatnings of the Gospel will one Day be verified and made good; what manner of Persons would we strive to be in all holy Conservation and Godliness? How would the lively Hopes of another World raise us above the [Page] Vanities of this present Life; and set us out of the reach of the most powerful Temptations, that this World can assault us withal: Such a Faith would certainly induce us to do all things with a view to Eternity, with a due Regard to that solemn and awful Account we must all one Day make to the Sovereign Judge of the whole Universe. Such a Faith would never suffer us to be biased by worldly Interest or selfish Views, in Opposition to sacred Truth, to Christian Unity, and to the Dictates of a well-inform'd Conscience, that faithful Monitor and Gods Vicegerent within us. Abrahams's outward Actions declared his inward Principles; his Obedience was proportioned to his Faith; because the one was strong and lively, the other was constant and uniform; because his Faith was not staggered, he was called the Father of the Faithful; and became an illustrious Example to others of sincere persevering Obedience in the most difficult Instance. Now, faith the Lord, I know that thou lovest me: because thou hast not witheld thy Son, thine only Son from me.

Besides this Example, in the 11th Ch. to the Hebr. there is recorded a large Catalogue of Saints, who shew'd their Faith by their Works. Abel the first that suffered for Righteousness and Piety towards God, by Faith offered a more excellent and acceptable sacrifice. Enoch's Faith had so good an influence on his Life, that by a virtuous Conversation he pleased God, and was translated into Heaven. By Faith Noah was preserved from two general Deluges, the one of Sin, the other of Water overflowing the [Page] Earth; because he obey'd Gods Command by preparing an Ark to the saving of his Family, by the which he condemn'd the old World that believed not his Prediction, and became Heir of Righteousness. Moses by Faith became an illustrious Example of self-denial; renouncing the Honours, the Riches and Pleasures of a Court; and chusing rather to suffer Affliction with the People of God. The same power [...] Principle afterwards enabled him to encounter and outbrave the obstinacy of an hardned Pharoah; and to preside over a most stubborn, ungrateful and mutinous Generation of People. These holy Men of old with many others by their good Works shewed their Faith, and their Conduct was approved of God: But we do not find in all the holy Scriptures one single Instance of any Person, whose Faith without Works procured him acceptance with God.* As a true and lively Faith is the pure Fountain of excellent Actions, he sure Foundation of holy hope and the foretaste of eternal Glory; so good Works are the genuine Fruits of saving Faith, and living concientiously in Obedience to Gods Commands, is the ultimate End of every Article of our Belief, and of every Religious Institution. Vicious and corrupts Minds therefore, [Page] who hate to be reformed, and are Enemies to moral Virtues, which are the eternal and unalterable Laws of God, must of Course be averse to the true Doctrine of the Gospel; or if they profess Christianity, they always place Religion in the frequent use of bare outward Means, Forms and Cerimonies; or in certain Systems of Opinions consistent with unrighteous, uncharitable, disorderly Practice and Behaviour. But such Persons are miserably deceived: For in this (faith St. John 1 Ep. 3. 10.) the Children of God are manifest, and the Children of the Devil; whosoever doth not righteousness is not of God, neither he that loveth not his Brother.

From what has been said, I think, it may appear plain and evident to every candid, unprejudiced Person, that their Notion of Faith is not just and true, who assert that a firm Belief, a strong Persuasion, or as they are wont to express it in unscriptural Phrases, a Recumbence, Resting or Relying on Jesus Christ Justifies Sinners, without any manner of regard to the other Terms of the New and better Covenant. This Notion of Faith as it is without any good Foundation from Divine Revelation, so it very much tends to overthrow all the Arguments and Motives to a holy Life, contained in the Bible; and can never be fairly reconciled with those Texts which make Repentance, good Works and new Obedience absolutely necessary to Salvation: For is it not as plain in many Passages of holy Scripture, as words can express it, that to repent, to turn to God, and to do works meet for repentance are required of us, in order to obtain the [Page] pardon of our Sins, and the Salvation of our Souls.

So that Faith alone does not justify; and indeed, strictly speaking, neither Faith nor Works justify; i.e. neither of them is, or can be the meritorious Cause of our Justification: 'Tis God that justifies through the Merits of Jesus Christ. Faith, 'tis true, is an instituted means, upon which God has promised us an Interest in Christs merits; but so likewise are Repentance, Prayer and Obedience; and that Faith only is to be accounted justifying, which is operative and discovereth itself by holiness of Life; without which no Man shall see the Lord. The good Works we should perform, the evil Actions we should avoid in this Life, and the Rewards and Punishments we are to expect in the next, ought frequently to employ our Thoughts, and to be the subjects of our Religious Discourses.

Let ignorant or ill-designing Men call insisting on such Topicks moral Preaching; yet sure I am 'tis preaching after the Pattern of our Saviours Divine Sermons: And St. Paul often made Justice and Temperance, Humility, Contentment, and a Judgement to come, the chief Subjects of his Discourses; and so doing preached Jesus Christ, and convinced and converted many to the Faith of the Gospel. The Gospel of Christ doth abundantly strengthen and confirm the moral Law, by repeating and renewing its Precepts, by giving them a fresh Promulgation, and stamping them with the Impress of greater Authority; [Page] by clearing and improving the Sense and Obligation of them; and by adding thereto new express precepts of its own; such as the Love of Enemies, poverty of Spirit and Self-denial; and finally by enforcing the old and new Precepts, by more powerful and awakening Sanctions, by more precious Promises and severer Threatnings, by better Evidence and a greater Assurance of both, as bringing Life and Immortality to light; which before the Son of Righteousness appear'd was clouded with much Darkness and Obscurity; and which Men either did not heartily and fully believe, or upon very uncertain and unsatisfying Principles.

In all these respects the Gospel of Jesus Christ is the greatest establishment of the Law; and the Christian Faith rightly understood layes an indispensible Obligation on all its Votaries, to a suitable Improvement in all the Virtues and moral Duties, [...] of a private and social Life. When we affirm that Faith ingrasts us into Christ; let us withal consider what Christ himself faith, Jo. 15. 2. Every plant in me that beareth not Fruit, he (the Father) taketh away. Tho' by Faith we are inserted into the Vine, yet if the Branch ingrafted be not parturient and fruitful, it will be quite cut off from the Root, and thrown into everlasting burning. 'Tis often said in Scripture, the Just shall live by Faith, the plain meaning is, no Man shall live by Faith, but he who hungers and thirsts, and endeavours after Righteousness; the unjust and the unrighteous Man has no portion of that happiness. Thus again when 'tis [Page] said, we are justified by the Death of Christ; 'tis the [...] as to [...], that Christ died for us; he died for the Sin and [...] again or our Justification; i.e. by [...] he hath obtained this Power [...] this Mercy, that if we believe and obey [...] shall be justified and made capable of all [...] Priviledges of his Kingdom. But.

III. I proposed to shew by what Instances of good Works. Man ought chiefly to manifest their Faith. And in these are sumed up by St. Paul, Phil. 4. 8. Finally Brethren, says he, whatsoever things are true, whatsover things are honest, just, pure, lovely and of good report; if there be any Virtue, and if there be any Praise, think on these Things. I shall reduce what have to say on this Head to the following particulars, I we ought to shew our Faith by our sincere [...] and Devotion; having a deep sense of Gods [...] and continual Presence with us impressed upon on Minds, and of our own absolute Dependance upon him; that so we may walk humbly with our God, as his Son our Saviour has taught us; frequenting his publick Worship, and living in the due and serious use of his holy Ordinances, at proper Times and appointed Seasons. God, the Object of all our religious Addresses, is a Spirit; and must therefore (as our Saviour argues) be worshiped in Spirit and in Truth, with all sincerity, with all the faculties and powers of our Minds, with the utmost intention, strength and vigour of our Thoughts: We must always heartily endeavour to be that in our Lives, which we beg in our Prayers to be made by [Page] the Divine Grace and Spine; and which we promise solemnly at our Baptism, and in the other holy .Sacrament.

If we would shew our Faith, we must have our Conversation much in Heaven, and look beyond Things present and sensible, to things which arc not seen, but are eternal; labouring principally to secure the great Interests of another World; and referring all the Actions of this short and dying Life, to that State which will shortly begin, but never have an End. If we are not thus serious and servent in our Devotions, and hearty and constant in our Endeavours to glorify God, to lead holy & Christian Lives; all other pretences to Salvation will most certainly fail us: It will signify nothing to rely upon any other Election, than that which is made sure, and may be shewn by a lively Faith and virtuous Corversation. We are all to be esteemed the Elect of God, if we live as becomes the Disciples of Christ Jesus; but shall be found Reprobates if we do not. We should therefore

2dly. Shew our Faith by the habitual Practice of those Virtues, which the Gospel warmly recommends; such as Meekness and Humility, Patience and Contentedness, Sobriety and Temperance, Purity and Chastity, Justice and Honesty, Forbearance and Forgivness Brotherly Love and Charity. These are the genuine Effects of Faith, the blessed Fruits of the Spirit; and must be studied and carefully practised by all the sincere Followers, and true Disciples of the Lord Jesus; who was made Flesh and dwelt among us, [Page] that in his own Person and Life he might give us an Example of all that Purity and Holiness, of all that Virtue and Godliness of Living, which his Laws require us to perform. Religion, true and reasonable Religion did always chiefly consist in Immitation of God, in as near a resemblance, as is consistent with with finite frail human Nature, of those Excellencies which shine forth in the best and most perfect Being. But we may now strive to imitate him with much greater ease and advantage, since God was pleased to become Man, on purpose to purchase Peace and Pardon for us; to turn us from Darkness to Light, and to shew us how Men may become like to God.

We cannot shew our Faith in him, unless on the other Hand we abstain from every appearance of evil, and renounce having fellowship with the unfruitful Works of Darkness, we must put away from us all Pride, especially spiritual Pride, and Ambition, all uncharitableness and evil-speaking, Hatred and Malice, spiteful Resentment, Cruelty and Injustice. Our blessed Saviour came into the World to root out and destroy these Vices, and others of a like Nature; and therefore so long as we continue in any of them, we may well be construed to deny the Lord that bought us, and to put him to an open Shame; so far would we be from demeaning ourselves, as highly becomes his Discipies; or shewing forth our Faith in him.

To teach otherwise is to transform and disfigure the Gospel of Christ and to undermine the fundamental [Page] Design thereof; for if we believe in God, and trust to be saved by the Merits and Intercession of our gracious Redeemer, we must be careful to shun every thing displeasing in his sight, and to live as becomes rational Creatures, tho' sold under Sin, yet ransomed by his precious Blood. This very Faith would naturally engage us to be vigilant and circumspect, to watch and guard against Temptations, to be wise as Serpents and harmless as Doves; For Christ manifested in the Flesh, and the other Mysteries of our Faith are Mysteries of Godliness, and designed to enlighten our Understandings, to warm and purify our Hearts, to raise and sublimate our Affections, to enliven and extend our Hopes, and to command a suitable Life, a correspondent Practice.

Once more, we should shew our Faith by being steadfast, fixed and unshaken in the Profession of it, notwithstanding all Temptations or specious Preten [...] all Discouragements or Allurements to the contrary. We were made to discern and embrace Truth, and have Faculties whereby we may fix upon sure principles of Action; when we do this deliberately, and firmly adhere to Truth and Right, we answer the End for which (as Job expresses it, 32. 8) the Inspiration of the Almighty has given us Understading: But when we are unstable and draw back precipitantly, or float under uncertainties, we discover great Weakness of Reason, and want of Consideration: St. Paul does not give such the Name of Men, but calls them Children tossed to and fro, and carried about with every Wind of Doctrine, by the slight of Men [Page] and cunning Craftiness, whereby they lie in wait to deceive, Eph. 4. 14. In holy Scripture there is nothing more earnestly and frequently recommended to us, than a steadfastness of Faith in Christ; a being rooted and built up and stablish'd in the Faith, as we have been Taught; in that Faith which has been received and believed in the Christian Church from the beginning, tho' not: without Opposition from Satan and his indefatigable Emissaries. But the Foundation of God standeth sure; let us adhere to the Form of sound Words: We must not affect Christianity, which is a truely divine and heavenly Institution, with Indifference and Lukewarmness; nor fluctuate, as it were, between two Opinions; for if we have no settled Principles, we will be in danger, like a Ship without Ballast, of being overset by every sudden. blast of Delusion and Imposture.

No Man therefore should take up his Religion, the Profession of his Faith upon trust; and yeild in that point, wherein his eternal Welfare is concerned, to the plausible pretences of Infallibility, to the Authority or Recommendation of others perhaps more inconsiderate, rash, and ignorant than himself: But it should be a rational Service, the result of our own mature, impartial, well-weigh'd Consideration; and what we find consonant and agreeable to the Dictates of sound Reason and divine Revelation. By these doubtless every Man should judge for himself, since in the Day of Judgment he must stand or fall by his own Conscience.

[Page]The Church, to which we belong, encourages all Men to search and enquire into her Doctrines; to bring them fairly to the Light of Scripture and unbyased Reason; and desires to be concluded by their Verdict The Scriptures, says St. Paul, are able to make us wise unto Salvation; they are the safe and standing Rule both of Faith and Manners, so perfect and compleat, that the Apostle to the Gal. 1. 8. denounces a Curse against any that teach another Gospel, or Rule of Life different from this. Let every one therefore examine his Faith, by reading and meditating seriously on the holy Scriptures. This is required and enjoined by our great Lord and Master, Jo. 5. 39. Search the Scriptures, for in them ye have eternal Life, and they are they which testify of me. It was by Arguments drawn from them, that our blessed Saviour repelled and confuted the impudent Assaults and crafty Insinuations of the Devil; that his Apostles both planted and waterd his Church; and that the primitive, pious Fathers and Councils opposed and baffled the Heresies that sprung up among them; and vindicated and established the purity of the Christian Faith, and the necessity of sincere Obedience.

And indeed the best way to understand the Mysteries of Faith, is to practice according to the plain and intelligible precepts of the Gospel; the further we, by Grace assisting us, proceed in Goodness, the more Light will gradually break in upon us; for the Path of the Just (says Solomon Prov. 4. 28.) is as the the shinning Light, that shineth more and more unto the [Page]perfect Day, The sober regular Conduct of Mens lives, has a natural tendency to clear and enlarge the intellectual Faculties, and when our ways please the Lord, we may expect all necessary Communications of his Spirit: When we delight in the habitual Practice of Virtue, we may with confidence pray in the Words of the Royal Psalmist (Pl. 119. 18.) Open thou mine Eyes, that I may see the wonderful Things of thy Law.

But how can it be expected that the wicked and prophane should be admitted into the Holy of Holies; or that those who wallow in the gross Pollutions of Sin, should enjoy the secret Communications of Gods holy Spirit; or that the greater Sinners Men are, they should for that Reason, it seems, and instantly become the more glorious Saints. St. Paul, 'tis true, says, It is a faithful Saying and worthy of all acceptance, that Jesus Christ came into the World to save Sinners; but most certainly Christ came not to save obstinate, impenitent, persevering Sinners: No, against such the full Vials of Divine wrath and vengeance are Threatned: But they are only the returning, penitent and reforming Sinners, that have any just Claim to the Merits of our Saviours precious Death and gracious Intercession; and to them alone is that faithful Saying to be applied.

We must not think it is possible for us to mount above the Clouds, through the Vapours of repeated Debaucheries; or to jump directly out of a Dalilahs [Page] Lap into Abrahams Bosom; what Communion hath Light with Darkness? what Concord hath Christ with Belief? None surelv. They only that have done good shall go into Life everlasting; but they that have done evil into everlasting Punishment. The Time will come (says Bishop Taylor) when it: will more avail thee, O Man, to have subdued one Lust, than to have known all Mysteries. And tho' I have all Faith, says St. Paul, and have not Charity, (that quiet and peacable, that kind, benevolent and social Virtue Charity) I am nothing, i. e. he ingeniously concluded, he had no title to the savour of God, if he should disgrace the Christian Profession by harshly cesuring others, by treating his fellow Creatures with insulting rudeness. It is highly inexcusable, and altogether inconsistent with Christian Charity to virify and defame, to accuse and condemn our Brethren both the Living and the Dead; but I only mention this, and am sorry there should be Occasion for it.

To. conclude, Let all of us, My Brethren, as we tender our present or future Happiness; let all of us, at all Time?, endeavour to frame our Lives according to our Christian Faith. Let our Belief have its due Influence upon our daily Actions and Dealings with others; that we may not only be just and charitable, but candid and inoffensive; as far as possible living peaceably with all Men. Our Zeal even for our Faith, far less for uncertain, controverted Opinions, should never out-run the Bounds of Christian Prudence, of Obedience to Superiors, and Condescension [Page] to Inferiors. By doing these Things in the fear of God, we shew forth our Faith; If not, all the Precepts, the Promises and Threatnings of the Gospel will rise up in Judgment against us; the Articles of our Faith will be so many Articles of our Accusation; and it will be a weighty Aggravation of the Charge laid against us; that we Professed the Christian Faith, but lived like unbelieving Pagans.

The Christian Religion is so well confirmed by clear and undeniable Evidence, that not to believe it is very absurd, unreasonable and impious: But to be fully persuaded that it is true, and yet to live wickedly as if it were false, is the greatest Contradiction to Truth that can be, and manifestly exposes to the greatest Danger: For the whole World cannot produce a more wretched and miserable Person, than a deluded and degenerate Christian; who falls into unavoidable Perdition, after he has grosly abused the greatest Advantages, and willfully neglected the best Opportunities of being forever and infinitely blessed and happy.

That we may avoid falling into so deplorable Circumstances, let us in earnest and servent Prayer beg of God, who hath promised to give to them that ask him, the necessary Assistance of his Grace and Spirit, to enable us to grow in every Grace and Virtue, and to abound in all the Fruits of Faith and Righteousness, which are by Jesus Christ to the Glory of God.

[Page]Which that we may all do, God of his infinite Mercy grant through the Merits of Jesus Christ our Mediator and Redeemer.

To whom with the Father and the Holy Ghost be ascribed, &c.

FINIS.

Notes

*

If any think that the Faith of the penitent Thief upon the Cross is an Exception to this; they should consider that this was an extraordinary Case: Besides was not his confussing Christ at his very lowest Ebb; his sharp Rebuke to the other Thief, and his earnest Prayer, &c. the proper Fraim and Works of Faith.

↵

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Title statement

Faith absolutely necessary, but not sufficient to salvation without good works. In two sermons, preached at Christ-Church in Philadelphia, April 20, 1740. / By Archibald Cummings, M.A. commisary [sic] to the Bishop of London, &c. ; Published in their own vindication, from the false and rash reflections of the famous Mr. Whitefield. ; [Four lines in Latin from St. Cyprian]

Cummings, Archibald, d. 1741.

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Text Creation Partnership,

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Ann Arbor, MI :

Date

2009-04.

ID [DLPS]

N03679

ID [TCP]

N03679

ID [STC]

Evans 4499

ID [NOTIS]

APW6041

ID [IMAGE-SET]

4499

ID [EVANS-CITATION]

99012174

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Early American Imprints, 1639-1800 ; no. 4499.

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(Evans-TCP ; no. N03679)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 4499)

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Source

— Faith absolutely necessary, but not sufficient to salvation without good works. In two sermons, preached at Christ-Church in Philadelphia, April 20, 1740. / By Archibald Cummings, M.A. commisary [sic] to the Bishop of London, &c. ; Published in their own vindication, from the false and rash reflections of the famous Mr. Whitefield. ; [Four lines in Latin from St. Cyprian], Cummings, Archibald, d. 1741..

Extent

xvi, 38 p. ; 18 cm. (8vo)

Printed by Andrew and William Bradford at the sign of the Bible in Front Street,. Philadelphia: :: [1740].

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