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 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 't was 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 dâ—â—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. â—â—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 vitâ— aeterna sed ita demum Effectum consequitur si adfit Purgatio à vitlis Dilectio Dilectionis opera Idem in v. 1â— Ego Fidem meam non jactitans sed perpetuam dans operam Modestiae Patientiae Dilectioni fâ—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 â—â—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 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 Vniversal 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 Lâ—â— c. 10.33 Non proponitur hoc ut Samaritanos cum Haereticis conferamus L. Socinus de Hâ—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 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 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 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 (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 Traytor 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 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 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 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 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 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 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 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 't was 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 Vnity 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 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