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 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 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 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 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 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 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 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
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 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 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 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 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 Publickly 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. Fellow of Merton College in Oxford and Chaplain to the Right Honourable Ralph Earl of Montague All Three Printed for Walter Kettilby at the Bishop ' s. Head in St. Paul 's Chuch-Yard BOOKS Printed for Brab Aylmer at the Three Pigeons in Cornhil SERMONS concerning the Divinity and Incarnation of our Blessed Saviour Preached in the Church of Sr. Lawrence Jewry By John late Lord Archbishop of Canterbury 8 vo Certain Propositions by which the Doctrine of the Holy Trinity is so explain'd according to the ancient Fathers as to speak it not Contradictory to Natural Reason together with a Defence of them in answer to the Objections of a Socinian Writer in his newly Printed Consideration on the Explications of the Doctrine of the Trinity Occasioned by these Propositions among other Discourses 4to Price 6 d. A Second Defence of the Propositions by which the Doctrine of the Holy Trinity is so explained according to the Ancient Fathers as to speak it not Contradictory to Natural Reason In Answer to a Socinian Manuscript in a Letter to a Friend Together with a third Defence of those Propositions in Answer to the newly Published Reflections contained in a Pamphlet Entituled A Letter to the Reverend Clergy of Both Vniversities in 4to Price 1 s. Both by the Right Reverend Father in God Edward Lord Bishop of Gloucester A Defence of the Blessed Trinity By Isaac Barrow D. D. late Master of Trinity College in Cambridge Never before Printed in 8vo Price 12 d. A Seasonable Vindication of the Blessed Trinity Being an Answer to this Question Why do you believe the Doctrine of the Trinity Collected from the Works of the most Reverend Dr. John Tillotson late Lord Archbishop of Canterbury and the Right Reverend Dr. Edward Stillingfleet now Lord Bishop of Worcester In 8vo Price 12 d.