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.
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.
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These (with their Companion Hope ) give it Substance and Vigor, make Faithful Christians fix their Thoughts above, break through a thousand difficulties below,
These (with their Companion Hope) give it Substance and Vigor, make Faithful Christians fix their Thoughts above, break through a thousand difficulties below,
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;
the ravished World may hang Eternally on his Lips, who speaks with Power and Demonstration, and who, with clear Sense and proper Expressions, makes the obscurest things plain and intelligible;
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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;
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;
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 make the Eloquent Preacher and the Worker of Miracles pass for a complete Saint. The concurrence of such Qualifications must needs glitter wonderfully before the Common World,
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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.
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 not better than sounding Brass, or tinkling Cymbals.
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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;
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;
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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,
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,
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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;
but where there's found 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;
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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.
they Are excellent Sodales 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.
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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 that Apocryphal Writer, That Alms deliver from Death, and suffer not to come into darkness, without any Addition whatsoever.
The Assertion shows, that among the Corinthians there were Some in the Apostles times, who had wonderfully high thoughts of Mercy to the Poor, and believed, with that Apocryphal Writer, That Alms deliver from Death, and suffer not to come into darkness, without any Addition whatsoever.
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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;
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. Saint Paul corrects this Error;
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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.
though he should do this, yet if he had not Divine Charity, (which could not be without Faith and Hope, since they subsist or abide together) it would all stand him in no stead, it would profit him nothing.
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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,
but endeavours to imprint a right Notion of it in our minds by recounting its several Negative and Positive Qualifications, all which justify that difference between it and Almsgiving, or care for the Poor, which we commonly, but improperly call Charity. For,
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This Charity suffers long: — The Christian endued with exercises the utmost Patience under the greatest Injuries. He reflects on God's dealing with himself, and with a wicked World;
This Charity suffers long: — The Christian endued with exercises the utmost Patience under the greatest Injuries. He reflects on God's dealing with himself, and with a wicked World;
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.
so this Man of Love will be kind to All, particularly to those who have used him worst. But the Man who gives Alms in abundance may be waspish, malicious, revengeful, barbarous.
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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.
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.
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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;
This Charity does not behave it self unseemly, seeks not her own, is not Easily provoked, Thinketh not Evil. — i. e. The Man of true goodness or Charity, shows no Impudence either in his Language, or his Carriage;
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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;
He means no such thing himself, and measures the Innocence of Others by his own: A Man may be very kind to the Poor, and yet, be rude and ill-mannered;
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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.
But it's possible a large Almsgiver may be very defective in these respects. True Charity bears all things, Believeth all things, Hopes all things, Endureth all things.
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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 to suppose his Truth and Integrity, where it's not plainly obnoxious, in his general Conversation. He'll live in hope's to see the Man, who is Vicious and Extravagant At present, mend;
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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,
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,
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,
his Redeemer is the great Master of it, and the Treasure of it is opened to him in his Divine Revelations: A Man very forward to relieve the Poor may be an open Calumniator, credulous of every spiteful Reflection, doubt of his Brother's Reformation,
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,
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 not more capable of Heaven or Happiness,
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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,
A Man may give all his Goods to Feed the Poor, and yet be without these; Therefore a Man may give all his Goods to feed the Poor, he may have every place filled with the Memorials of his Beneficence,
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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;
But Bounty to the Poor being an inseparable Attendant on true Evangelical Charity; and there being a certain Blessing promised to him who provides for the Sick and Needy (if we Translate that passage rightly) for the Lord will deliver him in the time of Trouble;
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.
Then, A Man gives all his Goods to support the Poor without this Charity, when He does so, without any found Principles plainly and necessarily moving him to such Liberality.
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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;
A Man of a naturally busy 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;
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.
Faith lays hold on a Saviour, who, having purchased Pardon for us by his own Immense Merits, gives it freely to our impersect Works. Saint Paul, and Saint James Are not At such odds as Some imagine in this Doctrine.
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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, and therefore his Works, without regard to Circumcision or Uncircumcision were accepted.
and that neither the jews, by their Ceremonial Rites, nor the Gentiles by their Moral Virtues, could be justified; since Salvation could be attained only by Faith in that jesus, whom the jews denied, and the Gentiles, till preached to, were ignorant of. Now Abraham believed in this Saviour, by Faith he saw his Day and rejoiced, and Therefore his Works, without regard to Circumcision or Uncircumcision were accepted.
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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.
Saint James is Dispute is against those who talked mightily of their Faith, and pretended much to Orthodoxy in that, but in the mean time lived in since, trespassed upon Laws, omitted Duties, and brought a Scandal upon their Profession, i. e.
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;
from such Therefore, Works were more particularly required to justify that Faith which they pretended to, it being of the Essence of true Faith to be Operative;
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 had he not offered to Sacrifice his Son At God's undoubted Command, he had by that Refusal renounced his Faith; For how could he believe in God who would not obey him? i. e. How could Faith be true without Works? Thus Faith and Works, which Are acceptable to God indeed, Are inseparable one from Another. Works coming from an unpurged mind Are of no valve;
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.
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.
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— 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;
— 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;
And this is plain too, from the Parable of the Samaritan; A Lawyer askt our Saviour, What he should do to inherit Eternal Life? 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 this is plain too, from the Parable of the Samaritan; A Lawyer asked our Saviour, What he should do to inherit Eternal Life? Our Saviour asks him again, What he read in the Law? He answers, Thou shalt love the Lord thy God with all thy heart,
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, sees him, pities him, relieves him at present,
A Priest and a Levite, whose Country, whose Common Faith, whose Offices obliged them to compassion, passed him by; but a Samaritan, no Heretic, but an Apostate, Says Grotius, one of a nation perpetually At feud with the jews, sees him, pities him, relieves him At present,
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,
But this setting the Samaritan before the Lawyer for an Exampl, in a Parable, no more Proves that a Man of a false or no Faith may be saved by his Works of Mercy, than that the Ox or Ass, in the Prophet, or the Ant, in the Wiseman, might be saved,
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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, to be of a more common and general Influence,
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, to be of a more Common and general Influence,
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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.
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 authorized to teach or make Disciples of all nations.
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If a profest Enemy could be so kind to his Enemy, what should a Child of God do, who is no Man's Enemy? how should he not be asham'd to be outdone in any work of Kindness or Benignity?
If a professed Enemy could be so kind to his Enemy, what should a Child of God do, who is no Man's Enemy? how should he not be ashamed to be outdone in any work of Kindness or Benignity?
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But if this Bounty to the Poor be enough to save a Man whether his Faith be right or wrong, Empedocles, who threw himself into Aetna, that he might be reputed a God, had a better right to that Honour,
But if this Bounty to the Poor be enough to save a Man whither his Faith be right or wrong, Empedoc, 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.
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.
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yet Josephus tells us, They were a very merciful Sect, 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,
yet Josephus tells us, They were a very merciful Sect, on which reason King Alexander persuaded his Wife to make use of them in State-matters After his own Decease, which Counsel when she followed, they made good the Character,
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 never did any Man speak higher or do greater things in this Way of Bounty to the Poor than Julian the Apostate: A general care and tenderness for all Mankind is to be endeavoured After, Says he, The Consequences of it Are many and happy,
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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, 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.
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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 wo'nt relieve them with one Farthing? The same Prince writing to Arsacius a Pagan Priest, owns that Christianity flourished, Because Christians were so good to Strangers, took such care to bury the Dead, and made so fair a show of Holiness;
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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 declares, He knew no Way of conquering Christianity, but by the Endeavours of his own Party to excel the Christians in those and other popular Virtues;
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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.
and Therefore he tells Arsacius and his Brothers, that He had ordered them a vast Quantity of Corn and Wine At his own charge to enable them the better to relieve the Poor and Strangers.
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Now if the 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;
Now if the 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 Empedoc or Clinias, why the Hypocritical Pharisees, the Traitor Judas, or the Apostate Julian should not stand among the Sheep At the great Day;
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Julian, 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.
Julian, especially, having been zealous in every good Work beyond the Exampl of any in our Age, cannot reasonably be reproached for that Faith which brought forth such plenty of good Fruits.
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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,
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,
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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;
and if they be truly good, their Goodness Justifies that Faith to the Witnesses, not as indifferent, but as found and good, from which such good Works could proceed;
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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.
and deciphers it by its Fairest Marks, and he names Works rather than Faith, or the Affections of the Mind, that the from of Human Tribunals (where all things pass as matters Are alleged and proved) might be the more exactly expressed.
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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;
And, if the same Grotius is Notion of the Sheep and Goats be right, That they represent only sincere and false Christians, his Judgement is the plainer, That the soundness or unsoundness of their Faith is that which moves the Judges breast;
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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.
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,
are not these the Hospitals which I have built? The Poor whom I have fed? The Naked whom I have clothed? The Prisoners whom I have discharged, out of my own or other Men's Estates,
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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,
not out of real tenderness for the Distressed; or Because he can't bear their Wants while himself lives in Plenty; but he does it, to impose upon the unobserving World, to be Talked of, to be Praised,
and to have flattering Memorials and Monuments 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,
and to have flattering Memorials and Monuments raised to him After Death, which may serve to encourage Atheism and Hypocrisy, and make the Friends of Libertinism believe, That it's not Matter what their Faith is,
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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,
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,
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and with respect to that Way our Saviour gives that admirable Caution, 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.
and with respect to that Way our Saviour gives that admirable Caution, Take heed that you do not your Alms before Men to be seen of them, otherwise you have no Reward of your Father which is in Heaven.
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Here, says Grotius, Christ instancing in Almsgiving, declares, That God cannot approve those things which are done to curry Favour or to purchase Praise.
Here, Says Grotius, christ instancing in Almsgiving, declares, That God cannot approve those things which Are done to curry Favour or to purchase Praise.
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 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;
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;
while the modest Christian, found in Faith, and acting upon that Principle, obtains the End of his Hope, the Salvation of his Immortal Soul. Above all then;
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.
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, and to embrace it with all humility and readiness.
The Reward of Mercy is great, if it rise from a found and sincere Faith, or At least from a ductile Mind willing to be instructed, and to embrace it with all humility and readiness.
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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; 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,
As if only such a Faith as the Giver owns could be the Parent of such Works. We have observed already how Julian, by this means, hoped to have undermined Christianity, and restored Paganism; 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,
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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;
And for the last, Others, who cry up one Another for mighty Critics, reject the Common Notion which the World has hitherto had of Heresy and 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, but it's the Clamour and Bustle made about it, which makes both the first and the last.
it's not the Falsehood of any Opinion that makes it to be a Heresy, and the Person that holds it to be a Heretic, but it's the Clamour and Bustle made about it, which makes both the First and the last.
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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.
and a zealous good Christian Stands up vigorously in Defence of Truth, the Christian's a Heretic, and Christianity Heresy, and the Priscillianist, for all his hellish Opinions, a very Innocent Person, and by no means to be rejected.
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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.
but I will be no Heretic, who means he would not be Obstinate, for Obstinacy, not an involuntary Mistake, makes the Heretic; But this will not help them.
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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.
Here again, since none ever more scurrilously, impudently, or furiously defended their distinguishing Opinions than these Men, by their own acknowledgment they Are notorious Heretics. Nor will their absurd pretended Syncretism with the Church of England, as a found part of the Catholic Church, (a sham offered only to impose on Children) clear them of the Title.
but, though both Grotius and Ravanellus think otherwise, it's no where so in the New Testament. The Heresy or Sect of the Sadducees, in St. Luke, is a Brand on them,
but, though both Grotius and Ravanellus think otherwise, it's no where so in the New Testament. The Heresy or Sect of the Sadducees, in Saint Lycia, is a Brand on them,
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should spread Hellish Opinions, but as far as possible conceal the Names of their Authors, he instances in One contrary to that Faith which himself and the rest of the Apostles taught.
should spread Hellish Opinions, but as Far as possible conceal the Names of their Authors, he instances in One contrary to that Faith which himself and the rest of the Apostles taught.
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,
From all this we Learn that Heresy, in a Scripture and Ecclesiastical sense, is not Factiousness Civil, but an opposition made to the Church and her Doctrines drawn from the Word of God,
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and generally received from the Beginning, under pretence of their falshood and deficiency, and out of Ostentation of a purer and more perfect knowledge;
and generally received from the Beginning, under pretence of their falsehood and deficiency, and out of Ostentation of a Purer and more perfect knowledge;
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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:
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 Father's of our Church, who Are most admired 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:
The inferior Presbyters, who have laboured Hardest in the Word and Doctrine, Are all but Children, mere Pigmies in the hands of these Defyers of the Armies of the living God:
They'r confuted with nauseous Repetitions of bafled Arguments, and abundance of scurrilous Humour, and Papanish Buffoonery. Yet God will accept of them, they say.
They are confuted with nauseous Repetitions of baffled Arguments, and abundance of scurrilous Humour, and Papanish Buffoonery. Yet God will accept of them, they say.
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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.
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.
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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.
Beneficence designed to promote such Heresies, and to make such Men better Thought of, cannot be accompanied with that Charity which our Text recommends.
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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.
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 Bound of Peace, and in Righteousness of Life.
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.
The Son of this Love, value's one spark of such Charity more than a thousand senseless Criticisms, which serve only to derogate from the Truth and Wisdom of his Maker.
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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.
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.
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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;
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;
This is a faithful saying, and these things we of the Church of England affirm constantly, That those who have believed in God might be careful to maintain good Works;
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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,
for he who wrongs one to feed or cloth Another, gives Nothing, and by such Sacrifices, never Pleases but offends his Maker. But if the Rich in this world be found in the Faith,
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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!
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!
But since the Rich and Willing cannot perhaps tell readily where to bestow their Bounty without the Hands and Eyes of others, 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.
But since the Rich and Willing cannot perhaps tell readily where to bestow their Bounty without the Hands and Eyes of Others, 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.
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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;
They instil the Principles of found Religion into them, as well as relieve their outward Necessities; and a Love to Men's Bodies must Certainly yield to a tenderness for their Souls. A Lazarus, full of sores and starving, may be carried by Angels into Abraham is Bosom; but without Faith its impossible to please God;
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.
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 towards God, I'm sure will be trusty to his Neighbour. He'll be kind to both the Bodies and Souls of the Poorest.
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.
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.
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.
send thy Holy Ghost, and pour into our Hearts that most excellent Gift of Charity, the very bound of Peace and of all Virtues, without which whosoever lives is counted dead before Thee.
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.
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.
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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
If a Heathen Man cloth he Naked, feed the Hunry, and do such other like Works; yet Because he does them not in Faith, for the Honour and Love of God, they Are but dead, vain, and fruitless Works to him. Homily 1. Of Good Works
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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.
Apostles docent Fidem aptam esse ut nos purpet; purgatis d••i Spiritum sinctum, & sic Pidem sieri efficacem per Dilectionem, Gal. 5.6. ac Therefore Dilectionem, Quae ex Fide & See eam comitante exurgat, plus Valere & Fide & See 1 Cor. 13.13. Grot. ••sac. 2.14.
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.
Effectus ad Whom tendit Pides est vit• aeterna, sed ita demum Effectum consequitur, si adfit Purgatio à vitlis, Love, & Dilectionis opera. Idem in v. 1•. Ego Fidem meam non jactitans, sed perpetuam dans Operam Modestiae, Patientiae, Dilection, 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.
Samaritas Judaei ut NONLATINALPHABET 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.
Samaritas Judaei ut capitaliori quam ullovalios odio, prosequebantur, Grot. in L•• c. 10.33. Non proponitur hoc ut Samaritanos cum Heretics Conferamus. L. Socinus, de H•ret puniendis. P. 24. S. 6.
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.
Inter Various Virtues eminet Misericordia, ideò have Pro omnibus ponens Christus, exemplis depingit maximè Notes & conspicuis; Opera autem ipsa potius nominate quam Animi affectum, ut Humani Judicii Figura magis exprimeretur. Grot. in Mathew 25. v. 35.
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.
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.
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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 NONLATINALPHABET. 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.
See a Sermon of the Necessity of Heresies Printed 1688. Heresy est Quiddam Spiritual L. Socinus de Heretic puniendis. p. 106. Vide Lucii Lexicon Novi Testament. in verbo. Haereticos statuimus omnes quicunque Communis Nostrae Fidei decretum aliquod secus accipiunt, quam sacrâ Scripturâ determinatum est, & in Error sic habitant ut Omnino se non sinant ab illo removeri. Nec illud in hoc genere spectandum est, utrum aliquis ipse sibi Error fuerit Author, an Ilum aliunde acceptum ipse sequatur & defendat. Reformation Legume Ecclesiatest. Sect. 2. c. 1.
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.
Heretic est qui Ambition ductus, vel alicujus temporalis Convenient gratiâ, sub Religion praetextu falsas ac novas Opiniones, vel gignit vel sequitur, & sectantium turmas parat. Ex Augustine, citata haec a L. Socinian. Hic vero, asserente Eodem Socinian, est Factiosus Heretic.
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.
Haeretici simpliciter, Seditiones volentes non excitant, sed pacatè ac placide, dissentientes, Nobody vim inferunt, sententiam suam defendunt ac docent, rectúmque esse autumantes, etiam mordicus retinent, adeo ut, à Diabolo decepti Ignite quoque cremari constantissimè perferant. L. Socinus, de Heretic, puniend. p. 87.6. Ergo simplex Heresy, consentiente ipso Socinian Haereticissimo, in falsitate Opinionum earumque •criori defension consistit.
