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 Vigor, 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 then are the certain Test of a sound Christian. A Man, set off with all the Charms of irresistible Eloquence, may be follow'd and admir'd; the ravish'd 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 [Page 2] Father and Guardian of those who are generally de­spis'd by a careless and uncompassionate World, and to be so fond of suppos'd 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 compleat 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 alide 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.

[Page 3] The Assertion shews, that among the Corinthians there were some in the Apostles times, who had wonderfully high thoughts of Mercy to the Poor, and believ'd, with thatTobit. 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, tho 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 mention'd 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 justifie 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. I He reflects on God's dealing with himself, and with a wicked World; and therefore breaks not out into a [Page 4] 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 us'd him worst. But the Man who gives Alms in abundance may be waspish, malicious, revengeful, barbarous.

2 Charity, or true Christian Love envieth not:—The true Christian sees his Enemy thrive with Joy: He's pleas'd 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 pleas'd 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 excell. 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.

3 This Love or Charity vaunteth not it self—is not puft up—He who is bless'd 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.

[Page 5] 4 This Charity doth not behave it self unseemly, seek­eth not her own, is not easily provok'd, thinketh no Evil. —i. e. The Man of true Goodness or Charity, shews 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 Lyes, be modest among his Superiors, and affront none, much less his Maker. He studies the Publick Good chiefly; and, that as it is Publick, and not meerly 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 suppos'd 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-manner'd; study his own Humour only, be mad for Trifles, and jealous of every Body, without a Contradiction.

5 Charity rejoyces not in iniquity, but rejoyces in the Truth. The sincere Christian takes no pleasure to see Inno­cence condemn'd, or Merit unrewarded. He's not pleas'd when Falshood 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 Publick, though his own Honour should be clouded by it: But it's possible a large Almsgiver may be very defective in these respects.

[Page 6] 6 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 Publick Assairs 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 bequeath'd 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 open'd 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 meer Ecebolius in his Religion when he's in Danger of being call'd 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 [Page 7]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 fill'd with the Memo­rials of his Beneficence, and yet for want of them be damn'd, eternally damn'd at last.

But Bounty to the Poor being an inseparable Atten­dant on true Evangelical Charity; and there being a certain Blessing promis'd 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?

I 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 harm's way; he gets Reputation among the Neighbourhood, and makes his Life easy and de­lightful; for every Man, even a profess'd 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'r ac­complish'd, nothing but Gratitude, a Virtue soon laid [Page 8]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 Mens Works are imperfect, and therefore in themselves unacceptable;If a Heathen Man cloathe 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 purchas'd 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 possest, 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 justify'd; since Salvation could be attain'd only by Faith in that Jesus, whom the Jews deny'd, and the Gentiles, till preach'd to, were ignorant of. Now Abraham believ'd in this Saviour, by Faith he saw his Day and rejoyced, John 8.56. and therefore his Works, without regard to Circumcision or Uncircumcision were accepted. St James's Dispute is against those who talk'd mightily of their Faith, and pretended much to Orthodoxy in that, but in the mean time liv'd in Sin, trespass'd upon Laws, omitted Duties, and brought a Scandal upon their Profession, i. e. They knew what [Page 9]was propounded to the Church to be believ'd, but the substance of that Faith had made no Impression on their hearts; from such therefore, Works were more particu­larly requir'd to justifie 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 believ'd in the Messiah to come, and he believ'd in that God who had promis'd him; but had he not offer'd 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 unpurg'd 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 shew thee my Faith by my Works.—He illustrates thus,—I not boasting of my Faith, [Page 10]but always exercising my self in Modesty, Patience and Love, will easily convince others that I have true Faith, though I am silent; for that Ʋniversal Holiness and Constancy in Sufferings which appear'd 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 askt 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 thy self. The first was the Work of Faith, the second of Love. Our Lord agrees with him immediately, Thou hast answer'd right, this do and thou shalt live. Now here was no Question about the Necessity of Faith, or the Object of it; The Lawyer askt 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 rob'd, wound­ed, and left in the way. A Priest and a Levite, whose Country, whose common Faith, whose Offices obliged them to compassion, pass'd him by; but a Samaritan, no Heretick, 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 takes 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 [Page 11]Object of Mercy, and shew 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 sav'd 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 authoriz'd to teach or make Disciples of all Nations. The Inference from the Parable is clear; If a profest 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 asham'd 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 mist of it; particularly Clinias the Tarentine, who, when he heard that Prorus the Cyrenean had lost his All in a publick Calamity, and was by that means reduc'd to Ex­tremity, went a long Voyage to find him out, tho wholly a [Page 12]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 per­swaded his Wife to make use of them in State-matters after his own Decease, which Counsel when she follow'd, they made good the Cha­racter, for they made it their business to recall the Banish'd, and to set free the Prisoners. What shall we say of Judas? Had his Faith been sound, certainly he would never have betray'd 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 cry'd, 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 shews 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 endea­vour'd 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. [Page 13]Again, Who ever was impove­rish'd by his Bounty to the Poor? [...]. Id. Ibid. I have often reliev'd those in want my self, and I have receiv'd 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 cloth 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 wo'nt relieve them with one Farthing? The same Prince writing to Arsacius a Pagan Priest, owns that Christianity flourish'd, 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 excell the Christians in those and other popular Virtues; [...]. and there­fore he tells Arsacius and his Brethren, that He had order'd 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 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 [Page 14] Clinias, why the Hypocritical Pharisees, the Traytor Judas, or the Apostate Julian should not stand among the Sheep at the great Day; Julian, 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 reproach'd 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 mention'd; 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 al­ledg'd and prov'd) might be the more exactly exprest. Idem in v. 32. And, if the same Grotius's Notion of the Sheep and Goats be right, That they represent only sincere and false Christians, his Judgment is the plainer, That the [Page 15]soundness or unsoundness of their Faith is that which moves the Judges breast; though the outward appear­ance or the Truth and reality of their Works be insisted on for the satisfaction of the Standers by. This is the true Import of that Parable, and none but Ill men will endeavour to Interpret Scripture so as to de­stroy it.

2 A Man gives all his Goods to feed the Poor, and yet has no Love or Charity, when all his Beneficence springs from Vain-glory, or is levell'd 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 acknowledgment of our Debt to him, ought 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 reliev'd, carry me up one small degree toward Heaven; unless they prevail with God to bring me to my self, to give me the Grace of Self-denial and Hu­mility, that I may ascribe all that good I'm an Instru­ment in, not to my self, 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 cloath'd? The Prisoners whom I have discharg'd, out of my own or other Mens 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 [Page 16]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 Distress'd; 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 Talk'd of, to be Prais'd, and to have flattering Memorials and Monuments rais'd 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 Mens Bounty.

Men of this Humour are easily known; They'l 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 Publick Occasions will require Publick Liberality, and, according to a Man's Station, a good Example may be of excellent use; [Page 17]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 cry'd 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 sham 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 enjoyn'd, and he who seeth his Brother have, Joh. 3.1.7. [Page 18] 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 joyn'd together no Man ought to put asunder.

A Man may give all his Goods to feed the Poor with­out Charity; 3 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 observ'd already how Julian, by this means, hop'd to have undermined Christianity, and restor'd 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 Ʋnity of the Church of Christ, should have, or at least put on some very Popular [Page 19]qualities, whereby to render their Heretical designs the less suspected. For if I have once entertaind 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 Hereticks, 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 touch'd too near, have endeavour'd 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 Criticks, reject the common Notion which the World has hitherto had of Heresy and it's Friends. They tell us; it's not the Falshood of any Opinion that makes it to be a He­resy, and the Person that holds it to be a Heretick, 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 Heretick, 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 Hereticks of our Age; for they joyn 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'l take shelter under St. Austin's, I may be in an Error, but I will be no Heretick, who means he would not be Obstinate, for Obstinacy, not an involuntary Mistake, makes the Heretick; But this will not help them. Their own Critick calls Opini­ons [Page 20]too eagerly defended, Heresies; here again, since none ever more scurrilously, impudently, or furiously defended their distinguishing Opinions than these Men, by their own acknowledgment they are notorious He­reticks. Nor will their absurd pretended Syncretism with the Church of England, as a sound part of the Catholick Church, (a sham offer'd 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 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 us'd 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 call'd that way Heresy in which he worshipp'd 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 preach'd, 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 Hereticks are men­tion'd have such Characters or Epithets annext, as render their meaning indisputable. In Scripture then it's us'd always in an ill sense, and, in it, the Heresy and Heretick are both condemn'd. 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 [Page 21]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 Hereticks in the Apostles days, and afterwards; and such are Hereticks, 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 Heresie, 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 falshood and deficiency, and out of Ostentation of a purer and more perfect knowledge; and an Heretick is one, who chuses, 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.

[Page 22] 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 admir'd for Piety or Learning: The inferior Pres­byters, who have labour'd hardest in the Word and Doctrine, are all but Children, meer 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'r all such, can throw upon them. They'r confuted with nauseous Repetitions of bafled 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 design'd to promote such Heresies, and to make such Men better thought of, cannot be accompani'd with that Charity which our Text recommends.

For that Charity always tries to heal, not to tear open the Churches Wounds: It neither invents nor fa­vours New Opinions in Religion, but labours to preserve the Ʋnity 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 [Page 23]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 Condescention 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 wont 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 believ'd 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 [Page 24]all he has to the support of the Poor, does no more, and none ever suffer'd yet by a Bounty so proportion'd. What he gives ought to be his own, i. e. not gotten by Address and Craft, or by Violence; for he who wrongs one to feed or cloath 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 sanctifie 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 it self; but though it will do so, their Industry is not a whit the less requir'd; 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 [Page 25]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 Mens Bodies must certainly yield to a tenderness for their Souls. A Lazarus, full of sores and starving, may be carry'd by Angels into Abraham's Bosom; but without Faith its impossible to please God; and by Grace, both Poor and Rich must be sav'd, 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 remembred 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 guily 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 Doings 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.

[Page 26] 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.