A FALSE FAITH not Justified by Care for the POOR. PROVED in a SERMON PREACHED at St. PAUL's Church August 28th 1698. By LUKE MILBOURNE a Presbyter of the Church of ENGLAND. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Julianus ad Arsacium. LONDON: Printed by R. R. for W. Kettelby and B. Aylmer: At the Bishop's-Head in St. Paul's Churchyard; and at the Three Pigeons against the Royal-Exchange in Cornhill. MDCXCVIII. Mr. MILBOVRNE's SERMON AT St. Paul's Church, August 28. 1698. EDWIN Mayor. Martis viij. die Septembris 1698, Annoque RRs. Will. tertii Angliae, etc. decimo. THis Court doth desire Mr. Milbourne to Print his Sermon Preached at the Cathedral Church of St. Paul on Sunday the 28th. of August last, before the Lord Mayor and Aldermen of this City. GOODFELLOW. 1 COR. XIII. 3. And though I bestow all my goods to feed the Poor, and have not Charity,— it profiteth me nothing. A Close Union in Faith and Practice between the Members of Christ, that there may be no Schism in the Body; but that they may, by Faith, hold to their One Eternal Head, and, by Love, have the same Care one for another, is the Glory and Security of his Church. Other Spiritual Gifts may Beautify and Adorn it; These (with their Companion Hope) give it Substance and Vigour, make Faithful Christians fix their Thoughts above, break through a thousand difficulties below, and imitate the prodigious Love of their Master to miserable Sinners, by a diffusive tenderness for one another. These than are the certain Test of a sound Christian. A Man, set off with all the Charms of irresistible Eloquence, may be followed and admired; the ravished World may hang Eternally on his Lips, who speaks with Power and Demonstration, and who, with clear Sense and proper Expressions, makes the obscurest things plain and intelligible; and who would not be his Captive, who, by a great number of indisputable and unaccountable Miracles, commands Submission? But for a Man to condescend to the Necessities of the Poor; to look upon himself as sent into the World to relieve the Indigent; to be the Father and Guardian of those who are generally despised by a careless and uncompassionate World, and to be so fond of supposed Truth, as to seal it with his Blood; These are such Demonstrations of a sincere Goodness, as might, one would think, stop the Mouths of captious Inquirers, and make the Eloquent Preacher and the Worker of Miracles pass for a complete Saint. The concurrence of such Qualifications must needs glitter wonderfully before the Common World, and prejudice them very far in favour of their glaring Lustre; yet these may possibly meet, where true justifying Faith and unfailing Hope are wanting, and the most extensive Bounty may be without Charity. Where it's so, however foolish Men may applaud them, their Eloquence makes them no better than sounding Brass, or tinkling Cymbals. Their Knowledge and Miracles make them just nothing, and their Zeal and Liberality can profit them nothing. These three allied indeed, Faith, Hope, and Charity; but the greatest of these is Charity. Love or Charity is the certain Evidence, the natural Consequence, the inseparable Companion, and the Crowning Perfection of the other Two. There's no such Love, as the Text requires, but where there's sound Faith and vigorous Hope; and there's no such Hope, or such Faith, but it will always work by Love. This Charity therefore and Almsgiving, or Care for the Poor, are very different things; they are excellent Companions indeed, but they may be parted, and where they are so, though I beslow all my Goods to feed, or to provide all Necessaries for the Poor, (for Feeding, in the Text, imports that general Care) it profiteth me nothing. The Assertion shows, that among the Corinthians there were some in the Apostles times, who had wonderfully high thoughts of Mercy to the Poor, and believed, with that * Tobit. 4.10. Hujusmodi Axiomata ab Haereticis frequentissimé producuntur. Hinc Apelles, authore Rhodone Tatiani Discipulo apud Eusebium. Apocryphal Writer, That Alms deliver from Death, and suffer not to come into darkness, without any Addition whatsoever. As if Beneficence, or conferring outward good on those in want, and providing for their Bodily necessities only, were enough to procure Eternal Salvation, without either a right Faith, or a just Hope, or true Christian Love or Charity. St. Paul corrects this Error; puts himself in the place of such a bountiful Man (for none can be more Bountiful than he who gives his All to the Poor) and lets them know, that, though he should do this, yet if he had not Divine Charity, (which could not be without Faith and Hope, since they subsist or abide together) it would all stand him in no stead, it would profit him nothing. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist. Eccles. l. 5. c. 13. This Love or Charity mentioned here, as the Perfection of all other Excellencies, is of a vast and undefinable extent; on which reason the Apostle, who recommends it every where, gives no particular Definition of it any where, but endeavours to imprint a right Notion of it in our minds by recounting its several Negative and Positive Qualifications, all which justify that difference between it and Almsgiving, or care for the Poor, which we commonly, but improperly call Charity. For, This Charity suffers long:— The Christian endued with exercises the utmost Patience under the greatest Injuries. He reflects on God's dealing with himself, and with a wicked World; and therefore breaks not out into a Rage against him who wrongs him; much less will he meditate Revenge; he leaves that to God; and as his Heavenly Father is gracious both to the Good and Bad, his Servants and his Enemies, so this Man of Love will be kind to All, particularly to those who have used him worst. But the Man who gives Alms in abundance may be waspish, malicious, revengeful, barbarous. Charity, or true Christian Love envieth not:— The true Christian sees his Enemy thrive with Joy: He's pleased with every good Action which proceeds from him, and with every Reward which he receives. He looks on the Learning, Virtue, Piety of all Men with satisfaction; and when they grow Great, Powerful, Rich by such means, or have a mighty Interest among good Men, he's pleased to see his Father's Honour promoted; and can quietly let others get a greater Reputation, even in those things in which himself is most ambitious to excel. The Man of Alms may grudge every thing that slips his own hands, and in the Care for the Poor, foolishly strive to engross the sole Management, and the entire Reputation. This Love or Charity vaunteth not itself— is not puffed up— He who is blessed with this Grace is not loud when he gives his Alms, nor stunns every Company with the noise of his Industry and Beneficence. The deepest waters slide with the greatest silence, and the most merciful Men love to be kind in secret; They would not have their left hands know what their right hands give. It's a Reward which God only bestows which they seek, and there's no need of proclaiming it in the Ears of Men: But he then, who is God's chosen Instrument to be a common Benefactor, will be the Humblest Man in the World. Some who have been Careful for the Poor have been very defective in this Grace, and have loved as well to be taken notice of for it, as to do it. This Charity doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no Evil.— i. e. The Man of true Goodness or Charity, shows no Impudence either in his Language, or his Carriage; He'll vindicate himself, but he'll asperse none, raise no Scandals, spread no false News, or Lies, be modest among his Superiors, and affront none, much less his Maker. He studies the Public Good chief; and, that as it is Public, and not merely as suiting to his own Genius or Inclination. He'll be so far from Spite or Inveteracy, that, to the utmost of his power, he'll conquer the sudden. Eruptions of his Passions; and neither the Mismanagement, or supposed Ingratitude of others, shall force Him beyond the Bounds of Reason. He has no jealous thoughts of others, as if they intended ill, when they did not; He means no such thing himself, and measures the Innocence of others by his own: A Man may be very kind to the Poor, and yet, be rude and ill-mannered; study his own Humour only, be mad for Trifles, and jealous of every Body, without a Contradiction. Charity rejoices not in iniquity, but rejoices in the Truth. The sincere Christian takes no pleasure to see Innocence condemned, or Merit unrewarded. He's not pleased when Falsehood finds Favour, though his own Interests may be advanced by it; nor can he love Confusion, though troubled Waters might be best for himself to Fish in. He laughs not to see good Men disappointed of their just Hopes; but when Truth, and Honesty, and real Worth is advanced, he's glad for the Public, though his own Honour should be clouded by it: But it's possible a large Almsgiver may be very defective in these respects. True Charity beareth all things, believeth all things, hopeth all things, endureth all things.— The Man of Charity is the great Pillar on whom all Public Affairs may safely rest; He adds Strength to a Cause and Efficacy, to a good Design. He'll never divulge his Neighbour's Crimes, much less Calumniate him; but if he can, with the veil of Love and Pity, he'll cover the Multitude of his Errors. He's ready to believe every thing that's good of him; and to suppose his Truth and Integrity, where it's not plainly obnoxious, in his general Conversation. He'll live in hopes to see the Man, who is Vicious and Extravagant at present, mend; and he'll add his Counsel, and his Prayers, to his favourable Expectations. He knows great Sinners have found Mercy by Repentance; and why should he conclude that Man desperate, to whom God still assords the means of Grace? For Himself, he fears no Calumny, he starts at no Danger, but is ready to be a Confessor or Martyr, rather than to renounce that Sweetness of Temper which Christianity introduces; or that Doctrine of Faith which his Master hath bequeathed to him. He's not a Bigot for Errors, nor a Patron of Blasphemies; Heaven's his' aim, and Truth's his way; his Redeemer is the great Master of it, and the Treasure of it is opened to him in his Divine Revelations: A Man very forward to relieve the Poor may be an open Calumniator, credulous of every spiteful Reflection, doubt of his Brother's Reformation, when he's in a safer Course than himself, and prove a mere Ecebolius in his Religion when he's in Danger of being called to Martyrdom. We have seen then the Essentiating Characters of a truly good Christian, if he have not this Grace of Charity, he's nothing; He's no more capable of Heaven or Happiness, than an Adulterer or a Murderer. This Love or Charity cannot subsist where sound Faith and well-grounded Hope are wanting. A Man may give all his Goods to Feed the Poor, and yet be without these; therefore a Man may give all his Goods to feed the Poor, he may have every place filled with the Memorials of his Beneficence, and yet for want of them be damned, eternally damned at last. But Bounty to the Poor being an inseparable Attendant on true Evangelical Charity; and there being a certain Blessing promised to him who provides for the Sick and Needy (if we Translate that passage rightly) for the Lord will deliver him in the time of Trouble; Psal. 41.1. By what Marks shall we know when the liberal Giver wants this sanctifying consummating Charity? Then, A Man gives all his Goods to support the Poor without this Charity, when He does so, without any sound Principles plainly and necessarily moving him to such Liberality. A Man of a naturally buisy and active temper, employing it in a good and plausible, rather than in a destructive way to that Society in which he lives, acts prudently; for by that means he keeps himself out of harms way; he gets Reputation among the Neighbourhood, and makes his Life easy and delightful; for every Man, even a professed Atheist, on such Considerations, will be apt to do good to others; because their Blessings are, at least, safer than their Curses. But the Reasons of this Bounty may cease; the natural Constitution may flag; Wealth and Greatness may make a Man scorn his former Fears, slight the Vulgar, and divert his Liberality. Again, A Man may have little particular Designs to carry on, Kindness to the Poor may advance them; but, when they're accomplished, nothing but Gratitude, a Virtue soon laid by, can oblige him to continue it. These then, and such like, are insufficient Principles, and won't make Almsgiving so much as the first Step to future Happiness. Only true Faith, where it has possession of the Soul, is the unfailing Principle of universal Goodness. Faith without Works is dead, Jam 2.17. Rom. c. 3. c. 4. for it's but a pretended Faith. Works without Faith are useless, for all men's Works are imperfect, and therefore in themselves unacceptable; If a Heathen Man clothe he Naked, feed the Hunry, and do such other like Works; yet because he doth them not in Faith, for the Honour and Love of God, they are but dead, vain, and fruitless Works to him. Homil. 1. Of Good Works Faith lays hold on a Saviour, who, having purchased Pardon for us by his own Immense Merits, gives it freely to our impersect Works. St. Paul, and St. James are not at such odds as some imagine in this Doctrine. St. Paul's Controversy was with those who were great Boasters of their own good Works; who, it may be, Pharisee like, gave Tyths of all which they possessed, by which the Poor, as well as God's Ministers, were plentifully provided for; and he lets them know, That it was only Faith which could justisy both them and their Works, and Evidence that they proceeded from a Divine Spirit; and that neither the Jews, by their Ceremonial Rites, nor the Gentiles by their Moral Virtues, could be justified; since Salvation could be attained only by Faith in that Jesus, whom the Jews denied, and the Gentiles, till preached to, were ignorant of. Now Abraham believed in this Saviour, by Faith he saw his Day and rejoiced, John 8.56. and therefore his Works, without regard to Circumcision or Uncircumcision were accepted. St James' Dispute is against those who talked mightily of their Faith, and pretended much to Orthodoxy in that, but in the mean time lived in Sin, trespassed upon Laws, omitted Duties, and brought a Scandal upon their Profession, i. e. They knew what was propounded to the Church to be believed, but the substance of that Faith had made no Impression on their hearts; from such therefore, Works were more particularly required to justify that Faith which they pretended to, it being of the Essence of true Faith to be Operative; if they did not work, 'twas certain that neither did they believe. Abraham believed in the Messiah to come, and he believed in that God who had promised him; but had he not offered to Sacrifice his Son at God's undoubted Command, he had by that Refusal renounced his Faith; For how could he believe in God who would not obey him? i. e. How could Faith be true without Works? Thus Faith and Works, which are acceptable to God indeed, are inseparable one from another. Works coming from an unpurged mind are of no value; But the Apostles always teach us, Apostoli docent Fidem aptam esse ut nos purpet; purgatis d●●i Spiritum sinctum, & sic Pidem sieri efficacem per Dilectionem, Gal. 5.6. ac proinde Dilectionem, quae ex Fide & Spe eam comitante exurgat, plus valere & Fide & Spe. 1 Cor. 13.13. Grot. ●●sac. 2.14. That Faith purges us, That the Spirit of God is given to such as are purged, and so Faith is made effectual by Love, and therefore, says he, Love which rises from Faith and Hope together, is more valuable than Faith or Hope by themselves are. Again, Eternal Life, says Grotius, is the End at which Faith aims, Effectus ad quem tendit Pides est vit● aeterna, sed ita demum Effectum consequitur, si adfit Purgatio à vitlis, Dilectio, & Dilectionis opera. Idem in v. 1●. Ego Fidem meam non jactitans, sed perpetuam dans operam Modestiae, Patientiae, Dilectioni, f●cile cuivis persuadebo, etiam tacens, esse in me veram Fidem; Nam perpetua illa Sanctitas, & in malis Constantia qualis illo saeculo apparebat, causam aliam, quam veram Fidem, ●●bere non poterat. Idem in v. 18. and Faith obtains its end, when it's attended with Purity from Vice and Love, and the Effects of Love. Again, these words,— I will show thee my Faith by my Works.— He illustrates thus,— I not boasting of my Faith, but always exercising myself in Modesty, Patience and Love, will easily convince others that I have true Faith, though I am silent; for that Universal Holiness and Constancy in Sufferings which appeared in the Apostolical Age, could have no other Original but true Faith: True sound Faith then, in his Sense, was the necessary Parent of acceptable good Works. And this is plain too, from the Parable of the Samaritan; A Lawyer asked our Saviour, What he should do to inherit Eternal Life? Luk. 10.25, &c Our Saviour asks him again, What he read in the Law? He answers, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy Neighbour as thyself. The first was the Work of Faith, the second of Love. Our Lord agrees with him immediately, Thou hast answered right, this do and thou shalt live. Now here was no Question about the Necessity of Faith, or the Object of it; The Lawyer asked not who is that God whom I should love so? Nor is the Question about the Necessity of Love to others, that was agreed on too; but it was about the Object of that Love, And who is my Neighbour? To which Christ answers in the Parable, A Man went from Jerusalem to Jericho; he's robbed, wounded, and left in the way. A Priest and a Levite, whose Country, whose common Faith, whose Offices obliged them to compassion, passed him by; but a Samaritan, no Heretic, but an Apostate, says Grotius, one of a Nation perpetually at feud with the Jews, Samaritas Judaei ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capitaliori quam ullovalios odio, prosequebantur, Grot. in L●● c. 10.33. Non proponitur hoc ut Samaritanos cum Haereticis conferamus. L. Socinus, de H●ret puniendis. P. 24. S. 6. sees him, pities him, relieves him at present, and taketh care of him for the future; and this man, the Lawyer confesses, was the wounded Man's Neighbour, because he acted like one indeed: The Inference is, Go and do thou likewise; i e. Lay aside all Animosities whatsoever when thou seest a proper Object of Mercy, and show Mercy wheresoever it's needful. But this setting the Samaritan before the Lawyer for an Example, in a Parable, no more proves that a Man of a false or no Faith may be saved by his Works of Mercy, than that the Ox or Ass, in the Prophet, or the Ant, in the Wiseman, might be saved, because the Sluggard and Rebel against God, are sent to learn Industry and Obedience from them. Nor does it prove doing Good to those in want, Sermon on Mr. Firmin, p. 104. Act. c. 6. to be of a more common and general Influence, and therefore more pleasing to God, than a right Faith, or true knowledge, any more than, That the Seven appointed to serve Tables, in the beginnings of the Church, were on That Account, preferable to the Apostles, who were authorised to teach or make Disciples of all Nations. The Inference from the Parable is clear; If a professed Enemy could be so kind to his Enemy, what should a Child of God do, who is no Man's Enemy? Christianus nullius est Hostis. Tertul. ad Scap. how should he not be ashamed to be outdone in any work of Kindness or Benignity? But if this Bounty to the Poor be enough to save a Man whether his Faith be right or wrong, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Laertius lib. 8. S. 73. Empedocles, who threw himself into Aetna, that he might be reputed a God, had a better right to that Honour, when out of his own Estate, not from the Contributions of others, he gave Portions to promote the Marriages of many poor Maids at Agrigentum, as Laertius tells us, which was a very noble kind of Bounty. V Menagii Observationes in Laertium, p. 363. And the Pythagoreans, who had all things common, could not have missed of it; particularly Clinias the Tarentine, who, when he heard that Prorus the Cyrenean had lost his All in a public Calamity, and was by that means reduced to Extremity, went a long Voyage to find him out, though wholly a stranger, and made his Condition as good as ever, out of his own Moneys. But these were the better sort of Heathens, and for such some, it may be for their own sakes, have a great deal of Charity. The Pharisees, however, if our Saviour mistook them not, were very ill Men; yet Josephus tells us, They were a very merciful Sect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. Ant. l. 13 c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem. c. 24. on which reason King Alexander persuaded his Wife to make use of them in State-matters after his own Decease, which Counsel when she followed, they made good the Character, for they made it their business to recall the Banished, and to set free the Prisoners. What shall we say of Judas? Had his Faith been sound, certainly he would never have betrayed his Master; yet his Care for the Poor was very great; when the odorous Spikenard was spent on his Lord's Feet, Joh. 12.5. he zealously cried, Why was not this Ointment sold for three hundred Pence, and given to the Poor? But the Reflection of St. John on his action is severe, and shows how wicked a wretch a pretence of caring for the Poor may cover. This he said, not that he cared for the Poor, but because he was a Thief and had the Bag, Joh. 12.6. and bare what was put therein. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Julian. fragm. Epist. p. 530. Edit. Petavianae. But never did any Man speak higher or do greater things in this way of Bounty to the Poor than Julian the Apostate: A general care and tenderness for all Mankind is to be endeavoured after, says he, The Consequences of it are many and happy, but none happier than this, That it makes us acceptable to the Gods; For the Divine Nature loving Mankind so much, must needs love them who endeavour to imitate their Goodness. Again, Who ever was impoverished by his Bounty to the Poor? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. Ibid. I have often relieved those in want myself, and I have received my own again from the Gods with mighty Interest; of which he subjoins a remarkable Instance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Nay, Julian persuades Men, not only to relieve the Good or Poor in general, but he adds further, That it argues real Piety to feed and clothe our very Enemies, those who are at Wars with us. Nay, Who, says he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— can think he worships Hospitable Jove according to duty, who sees the Needy, and won't relieve them with one Farthing? The same Prince writing to Arsacius a Pagan Priest, owns that Christianity flourished, because Christians were so good to strangers, took such care to bury the Dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and made so fair a show of Holiness; and declares, He knew no way of conquering Christianity, but by the Endeavours of his own Party to excel the Christians in those and other popular Virtues; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and therefore he tells Arsacius and his Brethren, that He had ordered them a vast Quantity of Corn and Wine at his own charge to enable them the better to relieve the Poor and Strangers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. p. 533. 4. V Epist. 49. ad Arsacium. p. 202. Now if the (a) Sermon on Mr. Firmin, p. 114. Men of all Faiths shall receive sentence on the foot of their Deeds of Charity or Beneficence, without any respect to their Opinions, as some would persuade us, I know no reason why Empedocles or Clinias, why the Hypocritical Pharisees, the Traitor Judas, or the Apostate Julian should not stand among the Sheep at the great Day; Julian, (b) Mr. Firmin's Epitaph, p. 89. especially, having been zealous in every good Work beyond the Example of any in our Age, cannot reasonably be reproached for that Faith which brought forth such plenty of good Fruits. But the Sheep, at that great Day, shall be Sentenced only by their Works of Mercy, and the Goats by their neglect of them; True! for Men and Angels, the whole rational World at least, shall be Witnesses of the Sentence, and understand the Reason of it. The Judge, who knows all things, knows their Hearts, and consequently the Sincerity and Rectitude of their Faith, but these things are invisible to the Multitude. But for their Works, they have seen, and known, and can judge of them, therefore their Works only are mentioned; and if they be truly good, their goodness justifies that Faith to the Witnesses, not as indifferent, but as sound and good, from which such good Works could proceed; therefore Grotius observes well, Inter varias virtutes eminet Misericordia, ideò hane pro omnibus ponens Christus, exemplis depingit maximè notis & conspicuis; Opera autem ipsa potius nominat quam Animi affectum, ut Humani Judicii Figura magis exprimeretur. Grot. in Mat. 25. v. 35. That Mercy is of all Virtues the most visible, therefore Christ instances in that instead of all the rest, and deciphers it by its fairest Marks, and he names Works rather than Faith, or the Affections of the Mind, that the form of Human Tribunals (where all things pass as matters are alleged and proved) might be the more exactly expressed. Idem in v. 32. And, if the same Grotius' Notion of the Sheep and Goats be right, That they represent only sincere and false Christians, his Judgement is the plainer, That the soundness or unsoundness of their Faith is that which moves the Judge's breast; though the outward appearance or the Truth and reality of their Works be insisted on for the satisfaction of the Standards by. This is the true Import of that Parable, and none but Ill men will endeavour to Interpret Scripture so as to destroy it. A Man gives all his Goods to feed the Poor, and yet has no Love or Charity, when all his Beneficence springs from Vainglory, or is levelled at any mean or mistaken end. That man had need to stand very well on his Guard against temptation, who can avoid this insinuating Mischief. Honour and Reputation are gaudy things, and Men are apt to have an Eye to them, even in those matters wherein God's honour, and the acknowledgement of our Debt to him, aught to be the great Inducement to, and the ultimate End of all our Actions. But, in such a Case, all my Liberality can profit me nothing; Nor can Millions of hearty Prayers sent up by those poor perishing Creatures, whom I have relieved, carry me up one small degree toward Heaven; unless they prevail with God to bring me to myself, to give me the Grace of Self-denial and Humility, that I may ascribe all that good I'm an Instrument in, not to myself, but to the Grace of God in me. Are not these the Hospitals which I have built? The Poor whom I have fed? The Naked whom I have clothed? The Prisoners whom I have discharged, out of my own or other men's Estates, and to satisfy my own Compassionate Temper? are as dangerous Questions; as, Is not this great Babylon which I have built, Dan 4 30. for the House of my Kingdom, by the Might of my Power, and for the Honour of my Majesty? In such Cases a Man does what he does, not out of Gratitude to God, or as a Faithful Steward of his Treasures; not out of real tenderness for the Distressed; or because he can't bear their Wants while himself lives in Plenty; but he does it, to impose upon the unobserving World, to be Talked of, to be Praised, and to have flattering Memorials and Monuments raised to him after Death, which may serve to encourage Atheism and Hypocrisy, and make the Friends of Libertinism believe, That it's no Matter what their Faith is, if they be but free Disposers of their own, or Industrious Distributers of other men's Bounty. Men of this Humour are easily known; They'll not wait modestly for the Commendations of others, but every where, and on every occasion proclaim their own Good Deeds. None need to take care to spread their Glories, and few of their commendable Actions shall be done in a Corner. This was the Pharisaic way, they did all their Good Works to be seen of Men, and with respect to that Way our Saviour gives that admirable Caution, Mat. 6.1, 2. Take heed that ye do not your Alms before Men to be seen of them, otherwise ye have no Reward of your Father which is in Heaven. Therefore, when thou dost thine Alms, do not sound a Trumpet before thee, as the Hypocrites do, in the Synagogues, and in the Streets, that they may have Glory of Men: Docet hic Christus exemplo Beneficentiae, non posse Deo probari, quae ideò fiant, ut aut Laus captetur aut Gratia. Grot. in loc. Here, says Grotius, Christ instancing in Almsgiving, declares, That God cannot approve those things which are done to curry Favour or to purchase Praise. Not but that Public Occasions will require Public Liberality, and, according to a Man's Station, a good Example may be of excellent use; but even in such cases a wise or humble man, will rather give others leisure to applaud his Bounty, than begin the Work himself. Philo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo de Cherub. p. 128. E. of old, had a just Notion of this way. If, says he, you examine all things strictly, you'll see that Men cried up for their Liberality, rather sell than bestow their Bounties; and those, whom we think Alms-Men, are really Purchasers of what they get; for when those who pretend to give, hunt on the other hand for Honour and Fame, expecting a Reward for their Bounty, they shame us with a gaudy name, and really strike a Bargain; for none but Sellers take a Price for what they part with; Aben. Ezra apud Grotium in Matt. 6. ●. and R. Aben Ezra gives this for a Rule, If any Man gives Alms to the Poor, let him not do it to get Honour, or that he may boast of it to others; for he who does so shows, That he values the Praise of Men more than the favour of God. Indeed our Saviour assures us, that even such Men have their reward; but it's only what they aim at, empty Breath and fleeting Air; while the modest Christian, sound in Faith, and acting upon that Principle, obtains the End of his Hope, the Salvation of his Immortal Soul. Above all then; he mistakes who thinks Almsgiving is that Charity which shall cover a multitude of Sins. He, who has that Charity, will, according as God has blest him, give Alms; but the Cause and the Effects of that Cause are very different things. Alms are frequently enjoined, and he who seethe his Brother have, Joh. 3.1.7. need, You shall find many who have not the Fruit of true Faith; who are not of the Flock of Christ; and yet, as it appears, they flourish in good Works of Mercy; you shall find them full of Pity, Compassion, and given to Justice, and yet for all that they have no Fruit of their Works, because the chief Work lacketh. Hom. 1. Of Good Works. and shutteth up his bowels of compassion from Him, how dwells the love of God in him? is a severe Question, but infers what we have been asserting all this while, That Bounty to the Poor unless it proceeds from Faith and Love (for they are inseparable) can do the Giver no service, whatever advantage the Receiver may have by it. The Reward of Mercy is great, if it rise from a sound and sincere Faith, or at least from a ductile Mind willing to be instructed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit. l. 8. c. 13. and to embrace it with all humility and readiness. Thus in Clement's Constitutions, we have that advice, If you have wherewith, give Alms with your own hands for the Expiation of your sins, for by Alms and Faith sins are taken away; Thus they go hand in hand, and these things which God has joined together no Man ought to put asunder. A Man may give all his Goods to feed the Poor without Charity; if he does so, to support and bring Reputation to Heresy, and so to propagate Disorders and Confusions in the Church of Christ; As if only such a Faith as the Giver owns could be the Parent of such Works. We have observed already how Julian, by this means, hoped to have undermined Christianity, and restored Paganism; Marianae Rerum Hisp. l. 4. c. 14. and 'twas thus Lucilla made use of her great Wealth and Interests to encourage the Donatists. And indeed it's but reasonable, that those who call themselves Christians, and are none, but have a design to break the Unity of the Church of Christ, should have, or at least put on some very Popular qualities, whereby to render their Heretical designs the less suspected. For if I have once entertained a great Opinion of a Man and his Conversation, I shall be very unwilling to believe he intends ill, or that his Opinions can be damning, whose Person is so acceptable. But when we talk of Heresy and Heretics, we are at a loss. The Apostles, sure by some mistake, forewarn Christians often of Sacrilege, Schism, and Heresy, as very great Sins; The two former, some, who are touched too near, have endeavoured to lose in a Mist, and would make us believe there are none guilty of such sins now a-days; And for the last, others, who cry up one another for mighty Critics, reject the common Notion which the World has hitherto had of Heresy and its Friends. They tell us; it's not the Falsehood of any Opinion that makes it to be a Heresy, and the Person that holds it to be a Heretic, Sermon on Mr. Firmin, p. 110. but it's the Clamour and Bustle made about it, which makes both the first and the last. If then, according to their sense, a Priscillianist sit still, or only slily and silently endeavours to seduce Souls, and a zealous good Christian stands up vigorously in Defence of Truth, the Christian's a Heretic, and Christianity Heresy, and the Priscillianist, for all his hellish Opinions, a very Innocent Person, and by no means to be rejected. But if their Assertion be true, according to common Sense, those who advance it are the greatest Heretics of our Age; for they join both false Doctrines, and an extraordinary Bustle and dangerous Warmth together. Errare possum, Haereticus esse nolo. Haereses sunt Placit● veh●mentius defensa. It may be they'll take shelter under St. Austin's, I may be in an Error, but I will be no Heretic, who means he would not be Obstinate, for Obstinacy, not an involuntary Mistake, makes the Heretic; But this will not help them. Their own Critic calls Opinions too eagerly defended, Heresies; here again, since none ever more scurrilously, impudently, or furiously defended their distinguishing Opinions than these Men, by their own acknowledgement they are notorious Heretics. Nor will their absurd pretended Syncretism with the Church of England, as a sound part of the Catholic Church, (a shame offered only to impose on Children) clear them of the Title. Heresy indeed is a Word of an indifferent Signification in many Ancient Authors; but, though both Grotius and Ravanellus think otherwise, it's no no where so in the New Testament. The Heresy or Sect of the Sadducees, Acts 5.17. Acts 15.5. Acts 4. in St. Luke, is a Brand on them, and so it was on the Pharisees, when St. Paul and Barnabas used it. Tertullus calls Christians, the Sect or Heresy of the Nazarenes, by way of Reproach; and St. Paul understood the Jews meaning well enough, when they called that way Heresy in which he worshipped the God of his Fathers; v. 14. Nor was their sense questionable who tell him, Acts 28.16. Acts 26.5. that as for that Heresy, which he preached, they knew that it was every where spoken against: and even where the same Apostle calls Pharisaism, the strictest Heresy of the Jewish Nation, he declares against it. All other Texts, where Heresy or Heretics are mentioned have such Characters or Epithets annexed, as render their meaning indisputable. In Scripture then it's used always in an ill sense, and, in it, the Heresy and Heretic are both condemned. But when St. Peter forewarns us, 2 Pet. 2.1. That there should be false Teachers among Christians, who should privily bring in damnable Heresies. i e. should spread Hellish Opinions, but as far as possible conceal the Names of their Authors, he instances in One contrary to that Faith which himself and the rest of the Apostles taught. They taught that God had redeemed his Flock with his own Blood; These would deny the Lord who bought them; and make him not God but a Creature, and consequently uncapable of Redeeming them. Such as these were Heretics in the Apostles days, and afterwards; and such are Heretics, and their Opinions damnable Heresies in ours; and God knows, there are too many who follow their pernicious ways, by reason of whom the way of Truth is evil spoken of. From all this we learn that Heresy, in a Scripture and Ecclesiastical sense, is not Factiousness Civil, but an opposition made to the Church and her Doctrines drawn from the Word of God, and generally received from the Beginning, See a Sermon of the Necessity of Heresies Printed 1688. Haeresis est quiddam Spirituale L. Socinus de Haeret. puniendis. p. 106. Vide Lucii Lexicon Novi Testam. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Haereticos statuimus omnes quicunque communis nostrae Fidei decretum aliquod secus accipiunt, quam sacrâ Scripturâ determinatum est, & in errore sic habitant ut omnino se non sinant ab illo removeri. Nec illud in hoc genere spectandum est, utrum aliquis ipse sibi Erroris fuerit Author, an illum aliunde acceptum ipse sequatur & defendat. Reformatio legum Ecclesiast. Sect. 2. c. 1. under pretence of their falsehood and deficiency, and out of Ostentation of a purer and more perfect knowledge; and an Heretic is one, who chooses, embraces, cherishes and obstinately defends Opinions contrary to true and sound Doctrine. If this Account be right, we cannot be far to seek, to whom both the Title and the Opinions belong; and such, even they themselves confess, are to be rejected. Haereticus est qui Ambitione ductus, vel alicujus temporalis commodi gratiâ, sub Religionis praetextu falsas ac novas Opiniones, vel gignit vel sequitur, & sectantium turmas parat. Ex Augustino, citata haec a L. Socino. Hic vero, asserente eodem Socino, est Factiosus Haereticus. Haeretici simpliciter, seditiones volentes non excitant, sed pacatè ac placide, dissentientes, nemini vim inferunt, sententiam suam defendunt ac docent, rectúmque esse autumantes, etiam mordicus retinent, adeo ut, à Diabolo decepti igne quoque cremari constantissimè perferant. L. Socinus, de Haeret, puniend. p. 87.6. Ergo simplex Haeresis, consentiente ipso Socino Haereticissimo, in falsitate opinionum earumque ●criori defensione consistit. Well, but him who is weak in the Faith we are to receive, therefore certainly not to reject. But if those whom we have to do with are weak, and will own it, whom shall we call strong? The Fathers of our Church, who are most admired for Piety or Learning: The inferior Presbyters, who have laboured hardest in the Word and Doctrine, are all but Children, mere Pigmies in the hands of these Defyers of the Armies of the living God: They are treated with all that scorn and contempt, which Opinionative Critics, for they're all such, can throw upon them. They're confuted with nauseous Repetitions of baffled Arguments, and abundance of scurrilous Humour, and Papanish Buffoonery. Yet God will accept of them, they say. But we think, that if they keep now no better than themselves and their own Writers, we need not wish, that an angry Judge, after Death, would condemn them to worse Company. Beneficence designed to promote such Heresies, and to make such Men better thought of, cannot be accompanied with that Charity which our Text recommends. For that Charity always tries to heal, not to tear open the Church's Wounds: It neither invents nor favours New Opinions in Religion, but labours to preserve the Unity of the Spirit in the Bond of Peace, and in Righteousness of Life. That Heavenly Charity looks above the Flatteries of vain and foolish Men; owns the insufficiency of the best humane Works; and knows it can never discharge that vast Debt it owes to Divine Goodness, by the most profuse Bounty to the Necessities of Men. The Son of this Love, values one spark of such Charity more than a thousand senseless Criticisms, which serve only to derogate from the Truth and Wisdom of his Maker. He believes in God the Father, God the Son, and God the Holy Ghost, according to those Revelations they have made of themselves in Scripture; and would rather believe the Prophets and Apostles honest Men than quibbling Sophisters. His pure unspotted Love, with respect to God, must always believe in him, depend on, admire and adore him; and when he remembers his own distance from God by Sin, and God's Condescension to purchase Pardon and Grace for him by his own most precious Blood, though in that state of Enmity, That Faith which he has in him, that Love which he has to him, must make him always tender, compassionate and merciful with respect to Men. We need to run to no false Opinions to excite us to Beneficence, Wise Men want pretend to gather Grapes of Thorns, or Figs of Thistles; This is a faithful saying, and these things we of the Church of England affirm constantly, That those who have believed in God might be careful to maintain good Works; these things are good and profitable to Men. We would then have the Poor provided for, we would encourage a just care for them; we pretend in vain to be Christians if we forget our poor Brethren; for we were poorer by far, when our merciful Saviour made himself poor on our Accounts, and extended his Compassion toward us. If any one will give all his Goods to feed the Poor, provided he wrongs none else by that Liberality, and the Love of God constrains him, may his Heavenly Father, who sees in secret, reward him openly! He who gives to the Poor should give without Constraint, without Grudging, and with Pleasure, for God loves a cheerful Giver. He ought to give proportionably to what God has blest him with; He who voluntarily devotes the Tenths of all he has to the support of the Poor, does no more, and none ever suffered yet by a Bounty so proportioned. What he gives aught to be his own, i. e. not gotten by Address and Craft, or by Violence; for he who wrongs one to feed or another, gives Nothing, and by such Sacrifices, never pleases but offends his Maker. But if the Rich in this world be sound in the Faith, if they do good, if they be Rich in Good Works, ready to distribute, willing to Communicate, they lay up in store for themselves a good foundation, that they may lay hold on eternal Life. Here's Love! here's Charity indeed! enough to sanctify their Alms, and to make the Prayers of the Poor a Treasure of Eternal Blessings to them. But since the Rich and Willing cannot perhaps tell readily where to bestow their Bounty without the Hands and Eyes of others, V Vitringam de Nominibus Ministrorum Ecclesiae & Synagogae. c. 5. surely we cannot in our own Church, among Christians, want some Man or Men of Honest report, full of the Holy Ghost and Wisdom, (who therefore will neither deny his Being, nor reduce him to the meanness of a Creature, nor divert the treasures of the Poor, to encourage such as by their Writings and Discourses do both) who may be appointed over this Business. Ill Men are commonly of the most active and stirring Tempers, they know the least neglect ruins their Affairs; Good Men suppose their Cause will manage and secure itself; but though it will do so, their Industry is not a whit the less required; and while the activity of Ill Men destroys them, we have an infallible Assurance, That it's good to be zealously affected always in a good Cause. Men sound in the Faith, would not only be Faithful Stewards with regard to the Bodies of those in Want, but they'd be Pious Guardians of their Souls too; They'd instil the Principles of sound Religion into them, as well as relieve their outward Necessities; and a Love to men's Bodies must certainly yield to a tenderness for their Souls. A Lazarus, full of sores and starving, may be carried by Angels into Abraham 's Bosom; but without Faith its impossible to please God; and by Grace, both Poor and Rich must be saved, and that not of themselves, it is the gift of God. Eph. 2.8. 1 Thes. 1.3. The Work of Faith, the Labour of Love, and the Patience of Hope, will always be favourably remembered both by God and Men. I'll never confide in that Man, who will not believe his God, and must suspect Him to be full of Trick and Design, who represents his Maker as guilty of Artifice and Chicanery in his Revelations of himself to the Children of Men. But he who is right and sincere in his Faith toward God, I'm sure will be trusty to his Neighbour. He'll be kind to both the Bodies and Souls of the Poorest. He'll visit the Fatherless and Widows in their Afflictions, and keep himself unspotted from the World. By such a Hand I'll give what I can to feed the Poor, I'll live by Faith, I'll wait in Hope, and act with Charity, and never fear losing my Everlasting Reward. Collect on Quinquages. O God who hast taught us that all our Do without Charity are nothing worth; send thy Holy Ghost, and pour into our Hearts that most excellent Gift of Charity, the very bond of Peace and of all Virtues, without which whosoever liveth is counted dead before Thee. Grant this for thine only Son Jesus Christ's sake. Amen. Now to God the Father, God the Son, and God the Holy Ghost, Three Persons, but One Infinite and Eternal God, be given, as is most due, all Honour, Glory, Praise, Power, Might, Majesty and Dominion, now, henceforth and for evermore. Amen and Amen. FINIS. MYsteries in Religion Vindicated: Or the Filiation, Deity, and Satisfaction of our Saviour Asserted, against Socinians and others. With Occasional Reflections on several late Pamphlets. By Luke Milbourne, a Presbyter of the Church of England. The Doctrine of the Glorious Trinity not Explained but Asserted by several Texts as they are Expounded by the Ancient Fathers and Later Divines, for the Satisfaction of such as doubt, the Conviction of such as deny, the Confirmation of such as believe this Mysterious Article of the Christian Faith. By Francis Gregory D. D. and Rector of Hambleden in the County of Bucks. An Answer to an Heretical Book called, The Naked Gospel, which was Condemned and ordered to be Publicly Burnt by the Convocation of the University of Oxford, Aug. 19 1690. With some Reflections on Dr. Bury's New Edition of that Book. To which is added, A Short History of Socinianism. By William Nichols, M. A. 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