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SERM.nion, is not a work of the Flesh, but of XIV. the Understanding. Difapproving the opinions of thofe whom a man fincerely thinks to be in the wrong, is not a work of the Flef, but the neceffary Duty of a Chriftian. The Crimes therefore which St Paul fpeaks of, are the prefumptuous affecting of worldly Power, and the caufing of Strifes and uncharitable Divifions among Chriftians, by laying the Stress of Religion upon particular distinguishing Doctrines and Practices, on which our Saviour himself has laid No Stress. Thefe are indeed, Works of the Flesh: Thefe are deftructive of That Love and Charity and Chriftian Temper, which is fo fundamental in Religion, that, whosoever wants it, though he bestows all his goods to feed the poor, and though he gives his Body to be burned, yet, the Text tells us, it shall profit him nothing. The expref

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fion is of the fame kind with That in Gal. v. 2, Behold, I Paul fay unto you, that if ye be circumcifed, Chrift fhall profit you nothing: Circumcifion, was in its own Nature a thing of indifference; Circumcifion, as he elsewhere tells them, is

nothing,

nothing, and Uncircumcifion is nothing. SER M.
But if they forced it upon the Gentile XIV.
Converts as a Neceffary part of Chrifti-
anity, This was a destroying of Charity,
and their Religion (he declares) would be

in vain.

2dly, FROM what has been above said concerning the true Nature and Spirit of Christianity, we may eafily anfwer That Question usually put by those of the Church of Rome; Where

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was the Reformed Religion: before the Times of the Reformers? The Anfwer is: 'Twas Then, juft where it is Now, even in the Gospel of Chrift; ftudied and obeyed by all Sincere Followers of Truth and Charity Which Rule, whofoever in Any Age, or Sin Any Country of the World, has walked by; That perfon was a true Disciple of Chrift: And whofoever follows any Other Rule, is in No Age and in No Country a good Chriftian. Gal. vi. 16, As many as walk according to This Rule, Peace be on them, and Mercy, and upon the Ifrael of God. For wherefoever two or three are gathered together in the Name of Christ, (whether they be two or three tkoufands,

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SER M. thousands, or two or three fingle perfons; XIV. There (fays our Lord) am I in the midft of them.

3dly, FROM what has been above faid, we may eafily understand in what Senfe it is, that Zeal and Moderation are Both of them in Scripture equally recommended as Virtues. When the Question is concerning things indifferent in their own nature, concerning matters of Party and Divifions among Men, concerning any Doctrines or Practices of Human Appointment; then the Rule is, Let your Moderation be known unto all men, Phil. iv. 15: And Ephef. iv. 2, With all lowlinefs and meekness, with long-fuffering, forbearing one another in Love. But when the matter in question is a Moral Virtue, or a plain and exprefs Command of God; Then, 'tis good to be zealously affected always in a good thing, Gal. iv. 18. For Christians, are to be a people zealous of good Works, Tit. ii. 14. And to be carelefs or indifferent in the cause of Virtue and Righteousness, is being in the cafe of the Church of Laodicea; Rev. iii. 13, I know thy Works, that thou art neither cold

nor

nor hot; I would thou wert cold or hot; So SER M. XIV. then, because thou art luke-warm, and neither cold nor hot, I will fpue thee out of my Mouth. In matters of Party and Factions ; in queftions relating to the Powers and to the Doctrines of Men; God knows, men are apt to be Hot enough: But for enquiring impartially after the Knowledge of Truth, and for promoting the Practice of univerfal Righteousness and Charity; 'twere well if the Warmest among Christians in thefe corrupt Ages, were in their Zeal even fo much as luke

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warm.

there be no ye be perfect mind, and in

4thly and Laftly, FROM what has been faid, we may learn the true Meaning of that Exhortation of St Paul, 1 Cor. i. 10, I beseech you, brethren, by the Name of our Lord Jefus Chrift, that divifions among you, but that ly joined together in the fame the fame judgment. His Meaning is not, that they must be all exactly of one opinion in every thing: For fuch an Unity cannot poffibly arife, but either from perfeet and infallible Knowledge, which is not attainable in This World; or from gross

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God

SERM.grofs Ignorance and Darkness, which is an XIV. effect of great Corruption. But the plain meaning of St Paul is, that they ought to be joined together in the fame charitable mind, and in the fame charitable judgment towards each other, notwithstanding any differences in Opinion. Thus he expreffly explains himself, Rom. xv. 5, grant you to be like-minded one towards another: He does not fay, like-minded or of like judgment, concerning Things; For That's in no man's Power: But likeminded, or alike well-affectioned, towards each Other's Perfons. So likewife, Epbiv. 3, Endeavouring to keep the Unity of the Spirit, in the Bond of Peace: And how was That to be done? Was it by compelling men to pretend that they Ail think alike? No: For this, instead of Unity of Spirit in the Bond of Peace, is indeed nothing elfe, but either Unity of Opinion in the Bond of Ignorance, or Unity of Practice in the Bond of Hypocrify. But the Apostle's meaning is, Keep the Unity of the Spirit, With all lowlinefs (fays he) and meekness, with long-fuffering, forbearing one another in Love, Again:

Phil.

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