,.:.■ ^m^ ^\^'^i^ mm . 'j3pw*» ' m Mbbsl OF TIID ( Theological Seminary, I PRINCETON, N. J. Case, ..-Di-V4£,r ...£-fc '*>'^'^'/^ Section . . r353.6.C... J^ook, N«, A DONATION vo. 2. Sermons on feveral Subjeds by Bifhop Hick- man, In 2 Volumes ^vo. 3. Critical Notes on the Old Teftament, where- in the prcfent Hebrew Text is explained, and in many Places amended from the ancient Variation, more particularly, of the LXXII. Drawn up in the Order the feveral Books were written, or may :110ft conveniently be read : To which is prefixed a large Introduction, adjufting the Authority of the Mdforetic Bible, and vindicating it from the Objections of Mr. TVhifton^ and the Author of the Cruunds and Reafons of Chrifiian Religicn. By the late learned Dr. IVillia?n tVall^ Author of the Hiitory of Infant Baptifm. Publifhed from his original Manufcript, in 2 Volumes ^vo. 4. Father Reginaulfs Philofophical Converfa- tlons. Illuftrated with 89 Copper Plates. Tran- flated from the French by Dr. Dale, In 3 Vo- lumes ?,vo. 5. Refie6tions on the Caufes of the Grandeur and Declenfion of the Romans, By the Author of the Perjian Letters. Tranflated from the French. 6. Dean Swifl's Mifcellanies in Prole and Verfe. Fihh and Sixth Volumes 12 wo. 7. The Hiftory of the Revolutions of Poland, from the Foundation of that Monarchy to the Death o^ Augtfftus II. By Mr. V Abbe Fontaines. l^anflated from the French. 2>vo, THE VII THE PR EFACE. H E Work now given the Publick is that of an Author already fa^^ 'mom by fever al excelleitt Books^ which have had extraordinary Slice efs ; fome of which have been printed with- out his Knowledge, This is of that Sort, Cha-^ rity alone prompted thofe who had Copies of rt to communicate them^ that all Chriflians ??iight have the Benefit thereof It was not thought proper to ask the Author s C'onfenf^ becaife they fear, ed his Tiumilityy which is at leajl equal to his profound Learnings would hinder him from co?t' fenting to it. A 4 Jhe viii The PREFACE. 716^ learned and pious Author examines in this Work the Characters of Charity^ as they are enumerated in the thirteenth Chapter of thefirjl Epijile of St, Paul to the Corinchians: And he unfolds them info untried, fo new^ and fo clear a Mariner ; that the Reader is at a lofsy whether more to admire the Abundance of InJiruBions contained in this Book, or the Sub- limity of the Thoughts and the Noblenefs of the Style. The Author^ in all he has writtejj, feemspof fefj'ed with a thorough Senfe of the Mifery of Man, of his IVeahiefs and Corruption, whereof he perfectly knows the Depth, But at the fame time he never ceafes to inculcate on the Miftd the abfolute Necefjity of a Saviour, whofe Grace may be fafpciently powerful to dijfipate the Darlmcfs of his Mind and mend the Deprava^ tion of his Heart ; to repair that broken Vefjel which the Fall of the fir ji Man hadfplit, and to tr an form the Sinner into a iiew Creature in Jefus Chi ill. It would be very difficult to dive andfearch deeper than he has done into the Oeconomy of our Redemption 5 that is, into the Havock which Adam'5 The P R E F A C E. ix Adam'5 Sin has made among Men, and the Re^ medies our Saviour has employed to repair it, I'he Chrijlian Religion^ accordi?ig to St. Au- ftin, is wholly grounded on the Knowledge of two Men -, viz. Ada.m and Jefus Chrift : Of Adam who rui?ied us through his Dijobedience^ which this holy and great Man ftyles a Sin whofe Enormity is incomprehenfible and the Greatnefs unutterable: InefFabiliter grande Peccatum: Cy Jefus Chrift, whofe Power and Goodnefs are fill more incomprehenfble. 'Thefe two fundamental "Truths are never divided in any of our Author s Books, no more than they are in the holy Scriptures, It is true, he carries in this Treatife the Reformation which Jefus Chrif intends to work in us to fo eminent a Degree of PerfeEtion^ that one would be temp^ ted to thinky that no Man living is capable of arriving at it. But what is impojjible to Men is not fo to God. The Chriftian mufi hiowy that it is his Grace that works all in us, by making us do with a free Confent and perfedi good Will thofe Thi?jgs the Law requires we fould do that are fnojl contrary to our cor- rupt Inclinations: So that from the very fir fl Moment of our hives to the lafi, if we per- fever e in Piety ^ all in us belongs to God, a?2d t& him the Glory and Honour of all mufi be given. ^ Tocum The P R E F A C E. Totum ex Deo eft. T^his "Truth does not de- fir oy the Merit of the Chrifiian^ and does not at all interfere with that which informs us that we are to co-operate with the Grace of God, to follow the Impulfes and DiBates of it, and combat againft Cupidity which ince[ja7itly refifts it, and which 'very often becomes a Funijlmient of our Infidelity and Negligence, i7i getting a fatal Vi&ory over the Grace of God. We here exhort all fuch who will read this excellent Book, to do it with the utmojl Atten- tion^ and to make on it all the Reflexions its 'vafi Importance deferves, The Bufinefs is to afiure ourfelves whether we have Charity, which is the very Life of Religion, afid without which all isperfedlly ifelefs to our Salvation: Where-- as fije alone isfuficient^ provided it predomi-. nates and reigns in the Heart, I fiy, that fijc alone is fufficient^ becaufe all the other Virtues always attend and go Hand in Hand with her\ as St, Paul tells us in this Work wherein what he fays is only cxplauied. Cha- rity fuffereth long and is kind. Charity believeth all Things; hopeth all Things .... But let us not anticipate what the Rea- der fi:all find fo beautifully and fignificantly explained in this Work, All we fall add is, that it is Faith that obtains Charity from 2 God', The P R E F A C E. God] and that mifequently we muft pray much^ whenever we dejire to make our Advantage of the Injirudlions God gives us through his Mi* nifters. For though Man takes never fo much Care to plant and to water ^ God alone can give and add to it the Increafe^ in making the Seed of his moji holy Word take root and Jpring up within our Hearts, XI AN BOOKS printed for C. Davis. I. QPedacle de la Nature : or, Nature difplayed, be- »3 ing Difcourfes on fuch Particulars of Natural Hiftory as were thought moft proper to excite the Cu- riofity, and form the Mind of Youth. lUuftrated with Copper Plates, in 3 Volumes %vo. II. The Hiftoryof Charles XII. King of Sweden, by Mr. De Voltaire. Tranflated from the French. i2mo. and %vo. III. An Enquiry into the Natural Right of Mankind, to debate freely concerning Religion; wherein the Maxims advanced by feveral late Writers upon this Sub- jed, are examined. By a Gentleman of Lincoln" s-hin, IV. Di£fionarium Domejiicum^ being a new and com- plete Houfhold Didionary. For the Ufe both of City and Country. Shewing, i. The whole Arts of Brewing, Baking, Cookery, and Pickling. Alfo Confedtionary in its feveral Branches. 2. The Management of the Kitchen, Pantry, Larder, Dairy, Olitory, and Poultry. With the proper Seafons for Fleih, Fowl and Fifh. 3. The Herdfman : Giving an Account of the Difeafes of Cattle, Poultry, i^c. and the moft approved Remedies for their Cure. 4. The Englifli Vineyard; being the beft Method of making Englifli Wines, and of diftilling moft Kind of fimpie and compound Cordial Waters. 5. The Apiary^ or the Manner of breeding, hiving and managing of Bees. 6. The Family Phyfician and Herbal- ift : Containing the choiceft Colledtion of Receipts for moft Diftempcrs, incident to human Bodies, hitherto made publick ; with the Qualities and Ufes ot phyfical Herbs and Plants of Englifli Growth. Colledted from the beft Authors. By N. Bailey^ Author of the Univer- fal Etymological Englifli Dictionary. %vo. V. The Life of the Rev. Dr John Barwicky fuccef- fively Dean oi Durham and St. Paul's. Written in Latin by his Brother Dr. Peter Barivicky Phyfician to K. Charles II. Tranilated into Englijh, with large Notes by the lace Rev. Mr. Bedford. To which is added an Appendix of Letters from K. Charles I. in his Confine- ment, and K. Charles II. and the Earl of Clarendsn in tbeir Exile. 8^'^. A N INDEX O F T H E ARTICLES. Article I. Jr' I R S T Charaaer of Charity. It is patient^ or, fuffereth long. Page i Article II. Second Charafter of Charity. It is mildy kind and beneficent. 9 Article III. Third Charafter of Charity. // envieth not. 16 Arti- xiv An Index of the Articles. Article IV. Fourth Charadler of Chanty, It is not rap and over-hajly. 30 Article V. Fifth Charader of Charity. It is not puffed up. 37 Article VI. Sixth Charader of Charity. It is not difdainful, or, does not behave itfelf unjeemly. 6a Article VII. Seventh Charafter of Charity. Charity feeketh not her own. 77 Article VIIL Eighth Charadler of Charity. It is not eafJy provoked. 96 Art I- An Index of t|ie Articles. xv Article IX. Ninth Charafter of Charity. It has no evil SufpicionSy or, thinketh no Evil, 109 Article X. Tenth Charadler of Charity. // rejoiceth not in Iniquity^ 127 Article XL Eleventh Character of Charity. It rejoiceth in the Truth. 135 Article XII. Twelfth Charafter of Charity. It beareth all I'hings. 144 Article XIII. Thirteenth CharaSer of Charity. It believeth all Things. 169 Article xvi An Index of the Articles. Article XIV. Fourteenth Charader of Charity. // hopeth allT'hings. ig^ Article XV. Fifteenth Charafter of Charity. It endureth all Things, z 1 1 Article XVI. Sixteenth CharaSer of Charity. Without Charity, all is unavairmg to- wards Salvation, Charity is the chief Benefit of the Sufferings aj^d Death of JeftisChriJi. 232 \ THE THE CHARACTERS AND PROPERTIES O F True CHARITY D I S P L A Y'D. The Firft Article: Or, the Firft Character of CHARITY. It is patient: Or fuffereth long. SECT. I, P L "TP^ATIENCE in general has many I. Subjeds and many Relations. It may Charadcr. be confidered either as being fubdued and perfedly refigned to God, whofe Forbearances and Delays fhe fuffers, gladly fub- mitting to his Chaftifements and Trials : Or fe- condly, as being lubmitted to our Neighbours, whofe Defeds, Treacheries, Injuftices and Con- traditions (he bears with. It is under this laft Re- lation chiefly, that St. Faul confiders it in this firft CharaAer of Charity. He will afterwards examine it, both with regard to the Delays and B For- ( 2 ) I. Forbearances of God and our perfonal Affli<^ions : Charaaer. g^^,- ^j- prefent he only confiders it, as it relates to the Trials occafioned by our Neighbour. * fjuxKfcBv- IL The Term * he makes Ufe of in this Place, f**'- fignifies not only Patience in general, but perfe- vering Patience ♦, Patience free from " all Grudg- ing and Refentment. It muft laft to the End of the Trial , otherwife it would be Patience over- come. It muft always be accompanied with Gentlenefs and Humility : Or elfe it would be no longer Patience. A meer fhew of Patience would be no more than the Mafk of a dangerous Hy- pocrify, concealing the inward Difcompofures of Ephef. iv.an imbittered Heart. Ihefeecb you (faith the fame 1,2. Apoftle,^ that ye walk worthy of the Vocation wherewith ye are callecU with all Lowlinefs and Meeknefs^ with Long-fufering \forheariyig one ano- ther in Love. Patience without Humility and Gendenefs is little better than a haughty Stedfaft- nefs, which amounts in line to a downright Con- tempt of our Neighbour, and is a meer Self-love, which finds its Comfort and Gratification, in cen- furing and inwardly difipproving the Defe6ls and Failings of our Brethren v Which takes a very effe6lual, but, at the fame Time, a very un- juil Revenge : By judging them in one's own Thoughts, and by condemning them unmerci- fully •, and which, in fhort, by this forry and fhameful Satisfadlion entirely renounces the Digni- ty and PericdionofourChriftian Calling, where- of Charity is both the Eflence and the Glory. SECT. II. I. 'TpHE moft juft in this prefent Life are not X altogether without fome Defe6ls, which God permits them to have, to keep them hum- 3 ble (3 ) ble, and to difpofe them to bear with the Fail- I, ings of others ; from the Neceflity they are un- Chara^er; der of bearing with their own, and of begging for themfelves Indulgence and Support. All Men are fick and weak, and thofe that think they are otherwife are fomoftofall. Allftand in great Need of being tenderly handled and ma- naged with great Caution, as being fo many frail Veflels, which jhe leaft ftroke in the World will eafily fplit.^ All are made attentive to the Wants of their Brethren, by a thorough Senfe of their own. AH are forced to become indulgent and patient for their own Intereft ; and all are conduc- ed through this mutual Charity, of which Com- paflion is the Bond, to another Charity far more fublime and pure than this, whereof Jefus Chrift himfelf is the Pattern and the ukimate Endli Bear q^i, vK f , ye one another* s Burthens^ andfo fulfil the Law of Chrifti faith St. Paul. Nor does he hereby com- mand the healthy and ftrong to bear the Burthens of the weak; for he addreffes to all widiout Di- ftindion, and fuppofes that thofe who bear, do likewife reciprocally want to be born with. And on this mutual Indulgence he makes the fulfilling of the Law of Chrift to depend. Et/ic adimple- bit is legem Chrifti.- II. It is then in vain that we imagine we love Jefus Chrift, and are faithful to him, fo long as we want a gentle and perfevering Patience towards our Brethren : If we bring all their Faults to Light : If through a needlefs Nicety we are eafi- ly ftiocked at their Failings : If oar Hearts are imbittered againft them wkh the Gall of Hatred and Jealoufy : If we never confider them but on the weak and moft difadvantageous Side: If we are continually comparing their Want of fuch or fuch Virtues or good Qualities, with the imagina- B 2 ry (4; I. ry Perfedlions wherein we think ourfelves above Charaaer. fj^e^i : If we have no other View of reforming them, but meerly that we may no longer be ex- pofed to their ridiculous Ways : If we think, that every one is a Load to us, and that we are none to others : If, in fhort, we are always full of the Conceit of our own Patience -, without ever confi- dering, on how many Occafions we exercife that of our Fellov/- creatures ; our Labour is furely in vain. But fuppofe we were perfedlly irreprehenfi- ble •, yet our want of Indulgence and CompafTion towards our Brethren would be a continual Breach of one of the moft material Points of the Law of Jefus Chrift. It will never be in any Man's Pow- er, to blot out of the Scripture this important Ex- prefTion, And fo fulfil the Law ofCbrift. This can never be fulfilled but by Charity : And there is no true Charity v/ithout Patience , nor any real Pa- tience, but what is accompanied with a conftant Readinefs and Difpofition, to bear one another's Burthens. III. There are People whole outward Condud feems to be perfedlly irreproachable, and whofe Exadlnefs in the Obfervance of all Rights and Ceremonies prefcribed is fo ftridl, that they may be propofed as Models to others worthy of their Imitation : But thefe fo exadt and pundual Peo- ple are not always fufficiendy fortified and guard- ed againft a very dangerous Temptation, which makes them look on all the Slips of others as con- fiderable Faults, and on all their Defeds as un- pardonable Crimes. They obferve every Thing, and take particular Notice of every Thing. The lead Flaw raifes their quickeft Attention j and the fmalleft Omiffion or Over-fight is immediately followed by their Cenlure either public or private. But it is to fuch St. Jujlin addrcffes his Difcourfc on ( 5 ) on the 130^*" Pfalm^ wherein he informs them, that I. they are themfelves intolerable, whenever they Charadler, ceafe to bear with others. Non toleras I faith he to them : How ! Do you take Offence at every Thing ! Does every thing provoke you ! ^ids te tolerabit ? With whom then will it be poffible for you to live ? And who will be able to bear a Tem- per fo averfe to all Mankind ? A Man fo full of himfelf ? So nicely difficult in dealing with others, fo Iharp-fighted in difcovering the Failings of his Brethren, and fo ready to pafs Sentence upon them ? §luts te tolerabit ? A Difpofition thus op- pofite to Patience and Gentlenefs, is rather the Refult of Pride, than of true Zeal. Real Virtue is never attended with this Severity and Rigour. Such Virtue muft needs be fwelled with Pride, fince it is fo unpliant, and fo uncapableof bend- ing towards the weak. Butthen, lobferve, that after thefe Words, Bear ye one another's Burthens, St. Paul immediately adds the following ; For if any Man thinks hi?nfelfto hefomething^ he deceiveth himfelf, hecaufe,, he is nothing. To give us an evi- dent Proof, that the great Difficulty we find in bearing with one another, has its Source in an in- ward and fecrct Pride, which both hides from us our own Faults, and exaggerates in our Eyes thofe of others ; and which perfuades us, that we are fomething, though we are in reality nothing ; by raifing our Attention to what we have receiv- ed, and which proceeds from the Bounty of Pro- vidence ; and by diverting our Eyes from what we (land in need of, though it be our Fault alone that we are without it. B ? SECX (6) SECT. III. I. T? ROM the very fame Source, viz. Pride, X arife the Complaints fo frequently let fall by an imperfedl Patience, which is not able of it- felf to bear any Thing : Which muft always have fome Friend or other, to make a Witnefs or a Confident of its Griefs ; and which endeavours in his Compaflion to find not fo much a Remedy for her Pains, or Courage to fupport them, as the meer Satisfaction of juftifyingherfelf tohim, and of engaging him to blame fuch as vex her. From the fame Principle proceed fo many fecret Mur- murings, fo many Apologies wherewith the Heart is full, and which it varies in a thoufand and a thoufand different ways ; and hence are produced fo many fad Refledtions on our difmal Situation, and the Injuflice of others. Again, from the fame Caufe fpring fo many Refolutions of altering our Station, fo many Projedlings how to find one that's better, fo many difcouraging Thoughts, and fo many Fits of the deepeft Melancholy, when we find no Way left to extricate ourfelves. II. We might foon obtain that Liberty, and even enjoy the moft folid Tranquillity, could we but find, how to bear with Patience what we en- deavour to avoid j and were we in the Difpofition Ctlof. iii. fo much recommended to allChriftians by St. Pai^L i^y 13. Put on^ fays he to them, [as the EleEl of God holy and beloved^) Bowels of Mercies^ Kindnefs^ Hum- hlenefs of Mind ^ Meeknefs^ Long-fiiffering: For- heariitg one another^ and forgiving one another^ if any Man have a ^larrel againft any •, even as Chrifi forgave you ^fo alfo do ye. Patience would be an ealy Tiifk, were we always mindful of that of Jefus Chrift towards us : If we did but refle<^ on (7 ) on the Charity with which he bore our Iniquities I. on the Crofs : If we were full of Gratitude, for Charader, the infinite Mercies of God, who forgave us all our Sins for his Son's Sake : If we were thoroughly affedted by the Hopes of being one Day of the Number of his Eleft, and diftinguifhed by him from the Wretched, who are to be deprived of Charity to all Eternity : If we would but refledt, that the fureft Token of our being beloved by God, is, when we love our Neighbours : If, in fhort, we knew how to value the Glory that is to be found, in imitating the Goodnefs, the Cle- mency, and even the Generofity of Jefus Chrift and of his Father, in forgiving others, as they themfelves have forgiven us? SECT. IV. I. \ N D indeed is it not the greateft and moft JTjL Ihameful Degradation of ourfelves, when we continue in our Weaknefs, Refentments, Grudgings, and Murmurs •, when we remain in the difmal and narrow Prifon of an ulcerated and malignant Heart ; inftead of entering into the Difpofition of Chrift, whofe Heart is full of Mercy and Kindnefs, and that whereby we re- ceived both our Juftification and Life? Let allEphef. iv. Bitternefsy and Wrath ^ and Anger ^ and Clamour ^ "h^ ^ 32. and Evil -freaking he put away from you ^ with all^^^"y Malice : And he ye kind one to another -, tender- ^/^J °l^ hearted^ forgiving one another ; even as God for indi7r'a^io^ Chrift' s fake has forgiven you. It is always of this ^ clamor, great Pattern, that the Apoftle reminds us. The ^ ^^""fp^^- Crofs of Jefus Chrift is the Objedt on which he '^'^' ^'''* endeavours chiefly to fix our Attention. The Reconciliation wrought by the EfFufion of his Blood, and the Juftification his Sufferings have B 4 procured (8) procured for us, are the Things to which he re- quires we fhould offer the Sacrifice of Patience. It is in vain we honour his Crofs by our Proftra- tions : In vain we drive to dive into the Myfte- ries hidden in his Humiliations and Pains, if we remain Enemies to his Patience and Humi- lity, and deny our Brethren that Love, which we fancy ourfelves full of towards him. II. This his unfpeakable Charity had nothing like our Weakneffes : He bore with us, though we were unworthy of his Clemency. He loved us, when we deferved nothing but his Hatred. He concealed in his own Heart his Patience and his Love, without dropping the lead Complaint ; without looking for any other WitneiTes of this his gracious Difpofition, except his Heavenly Father. He has offered in his View the Sacri- fice of Patience in the deepeft Secrecy, with infinite Mildnefs, and with fuch an ineffable Love towards us as never was outdone by our Ingrati- tudes, Outrages and Blafphemies. Vade Cs? tufac fimiliter, Luke x. '^j. Let us go then, and do likewife ♦, at leaft as far as our Frailty will allow us to approach to fo great a Pattern. Let us keep in the Recedes of our Hearts the precious Treafure of Patience : Let us never depend on fuch Patience as requires other Witnefies than God : Let us always remember, that it is with Patience as with Humility, which never drives to be known, and is feldom brought to Light without Danger. At lead, whenever we look for Comfort from Men, let us make a right Dif- tindlion, between thofe who would fliare our Troubles in rendering us more courageous, and fuch as would increafe them, by leaving us weaker and more defencelefs : Let us carefiilly ;ivoid fuch as will force the Sting into our Hearty, (9) Hearts, rather than pull it out : But rather let II- us love thofe, who, making the beft Ufe of our Charader, Confidence in them, will endeavour to reftore our Peace in reftoring our Health ; and who will be (till more concerned for our Salvation than our Difpleafure. The more real are our Pains, the lefs we ought to negled the Benefit of them. And as Patience alone has both the Advantage of making them ufeful for the future, and fupportable in this prefent Life, we ought always to think thofe our Enemies, or at lead our Tempters, who rob us of our Patience, in leaving us to fink under the Burthen of our Pains and Afflictions, The Second Article: Or, the Second Character of CHARITY. // is mildy kind and beneficent, SECT. I. L 'T^ H E ExprefTion * of St. Paul which is X rendered in thefe Words : Charitas henigna efty Charity is kind, fignifies fomething more than bare Kindnefs. Befides that lovely Quality, it implies an Inclination to do good to others, a con- ftant Biafs towards obliging them, a real and effec- tual Defire to demonftrate our Love to them by Favours and good Offices. The Apoftle there- fore does not here mean plain and fimple Kind- * i dyxTTn xP*i?-tutretf, The entire and full Meaning of Xp>)f 0? is determined by St. Luh vi. 3 5. Eniis filii altiffimi, quia ipfe benignus eji Xo^fo? fuper ingratos & ma/os. Ye fhall be the Children of the Higheft ; for he is kind unto the unthankful, and to the evil. Mildnefs is annexed to Bounty, as appears by what precedes and follows ; and plainer Hill from Matt. v. 45. where both are faid to be beftowed on |he ungrateful themfelv^s. nefsj f lo ) II. nefs, in oppofition to Wrath : Of this in another Cnarader. place. Nor does he mean downright Liberahty, in oppofition to Covetoufnefs, or fuch a Difpo- fition of Mind as makes us willing to diftribute all we have to the Poor. St. Paul fuppofes that, and he intends to examine the Sincerity, Truth and Motives of it, by comparing it with the fecond Charader of Charity, which unites a fincere Dif- pofition to Goodnefs and kind Deahng, with a perpetual Attention to the obliging and pleafing others. II. This fecond Characfler adds fomcthing to the foregoing. Charity is not only patient, but likewife generous and good. It refufes not to fufFer, but it never confents to be of no Ufe to others. It is to her of little Confequence, not to be herfelf hurt •, but (he ftrives alfo to be of Service to others : She never miffes but rather watches every Opportunity of doing good -, (he makes it her Stu- dy, to find out all pofllble Means of pleafing others ; and dill feafons what fhe does with fo pure and fo fincere an Intention, that fhe never looks for any Return : Though fhe always endeavours to deferve one, not for her own but for the Good and Advantage of others, who can never be ungrate- ful, without being at the fame time guilty of In- + I John juflice. She knows what St. JoIm fays: f That iii. 1 8. Love does not confift in Words and Difcourfes ; but in fubftantial good Offices ', that to be with- II Jam. ii. out Compaflion is to have no Bowels ; and || that J^- the Compaflion which goes no further than bare Wifhes is a downright Inflexibility, Hardnefs of Heart, and even an Infuk on the Mifery of our Brother, lurking under the Mafk of Hypocrify. SECT. ( II ) SECT. II. I. T> U T befides all this Care and outward good II. J3 Offices, which every Body may eafily re- Charader. mark, and which are the Employment of common and ordinary Charity, that here meant has many- other more fpiritual and fecret Employments, which therefore require a much ftridler Attention, and a far more faithful Exadlnefs.It never looks for any thing to promote its own Intereft, but rather thinks it owes every thing to others. It inures itfelf to their Unconcernednefs, Abfence of Mind, and Unevennefs of Temper, fo as not to regard them at all : Whereas on the other Hand it is very cau- tious, nice, and tender with regard to them ; care- fully avoiding whatever may give them the leaft Uneafinefs. Charity does not meafure her Condudl by that of others, whenever it happens to be incon- ftant or unruly ; but always confiders them as her Mailers, in whatever Rank they are placed, and conftandy retains for them the fame Mildnefs and Meeknefs of Temper ; never flackening her At- tention towards preventing them in every thing, towards doing them Service, and avoiding what- ever might hurt or offend them. Her own Difm- tereftednefs always keeps her in this happy Difpo- fition •, and as llie regards nothing but her Duty, never minding whatever might divert her from it, file keeps her Eyes unalterably fixed and ftedfaft on this Point, while every Thing round her is expofed to infinite Fludluations, VicifTitudes and Variations. II, Charity above all makes it her Study to be well informed, who are the immediate Qbjedts of her Attention : Not in order to judge them, but to give whatever they do the moft favourableTurn, and to put on it the befl Conftruction imaginable. Charity ( 12) ir. Charity knows jthat the fame Man is not always in Charader. the fame Temper and Difpofition, and that the greateft Virtue is now and then fubjedl to fome Un- evennefs. She ftudies the Humour and Cha- radter of others : And as their Variety is almoft in- finite, fhe varies likewife her Ways of addreffing them, of treating them,of giving them Inftrudions, of comforting them, and of diving into their Hearts ; in order to convey Peace and Light into them. Charity makes the beft of all thofe Ways, which have once been fuccefsful,and becomes wifer from fuch Experiments as did not fucceed accord- ing to her Defires : She treafures up all forts of Re- medies againft the Evils fhe happens to difcover : She prevents future Wants by her Forefight and Refledion. But when fhe feems to be moft taken ,,./<, up with the Defire of pleafmg and doing Service, h h dyi' She IS ftill very attentive not to do it at the Expence r» of Juflice and Truth. Ephef. iv. Ill, i^ei us [peak the Truth in Love^ fays St. ' ^ * Paul : 'That we may grow up into him in all things who is the Head even Chrift, One of the Interpreta- tions of thefe Words, is, that Charity ought to be fincere and true ; an Enemy to dififembling and to all thofe deceitful ways fo often made ufe of by Self-love to conceal itfelf among Men. But the Interpretation v/hich feems to me moft agreea- ble to the Text and the Apoftle's Defign, is, that Charity muft conflandy go Hand in Hand with Truth : That inftead of deviating in the leafl from it, it always ftrives to promote the Love of it •, and fo contributes to the Increafe of Juflice and Holinefs in others, that they may be the fafcer bound to Jefus Chrift, who is their Head, and of whom they are the Members. SECT. SECT. III. I. T T is an cafy Matter to pleafe by Fawning ii. • JL and Flattery -, by an obliging Meeknefs, Charafter* that never oppofes any thing •, and by an obfe- quious Complaifance, which approves of every thing : But on the contrary it is very difficult to entertain a fincere Defire of pleafmg and obliging others, together with an exad:, a conftant, and a ftrid Attention to Juftice and Truth ; in never praifmg whatever is oppofite to them, and never palliating what is not agreeable to them ; in never indulging or favouring the PafTions of Men ; in never giving them foft and indulging Counfels ; in always fpeaking to them as from God and be- fore God, ex Beo^ coram Deo : In never deviating ^ qq^ h^ from the Rules of the Gofpel : In never being in 17. the leaft Sufpence, betwixt the Didlates of Con- fcience and the Fear of difpleafing others •, in not holding the Truth in Unrighteoufnefs, viz. by a criminal Silence, whenever there is an evident NecelTity to fpeak. II. On fuch Occafions it is, that People of the greateft Capacity are fenfible of the Infufficiency of human Underilanding •, and how little Help it affords us, to make Duties, in appearance fo oppofite, agree together -, becaufe it perceives not the Medium by which they are united. But yet our Underftanding, of which we are fo vain, is indeed of no Sort of Service except on fuch Oc- cafions. It is given us to afTift, not to adorn us ; and its right Ufe is to inform us of all the Ways pofTible of maintaining Charity, without offending Truth •, and of having all the Regards and reli- gious Refpedb which Charity infpires us with for others j without ever making Ufe of any of thofe 2 which ( 14) II. which do not exa6lly tally with the ftrideft Truth. Charafter. Human Underftanding is fruitful enough in De- vices and Expedients, when turned towards Ma- lice and Mifchief : Whereas it is cold, lifelefsand barrcii, when Goodnefs wants its Succour, The Ridicule of others, whether real, or only appa- rent, quickens and excites it ; but the Defire of excufing or ferving our Neighbours, benumbs and blunts it. It knows none but thefe two Ex- tremes, either to blame, or to fufFer, or per- mit every Thing. It muft either cenfure or ex- cufe all. A Medium that both reftrains its Ma- lignity, and fets Bounds to its Condefcenfion and Indulgence, appears to it perfedlly impradlicable and impoffible. And fo far it is in the Right ; for an Underftanding fuperior to the natural, is neccflary to make Charity and Truth unite -, and we by all Means want a celeftial Wifdom, and a divine Guide, to conciliate and make them agree. Rom. XV. III. Let every one ofus^ fays the Apoftle, pleafe 2- his Neighbour for bis good to Ediji cation. Here you have the Duty and the End of the Duty pro- pofed. We are all of us ferioufly to endeavour to pleafe our Brethren -, in this they are all our Su- periors, and it is Jefus Chrift who placed them in this Relation to us : But we are to pleafe them only for their Good and Edification -, and it is this fublime End which ennobles this our Depen- dence. Our good Offices and Complaifance to- wards them muft be fuch as will render them daily better : Our Cares and conftant Applicati- on muft make them improve. in Virtue. If we look only for their Gratitude, we thereby lofe ajl the Benefit of our Work : If we think of obliging and binding them to us, inftead of edifying them, we do but ufurp the Place of Jefus Chrift, who is the only Foundation of the Building. IV.-Peo- ( 15 ) IV". People that are in their Nature officious 11- and kind, mud examine themfelves ftriftly on Charaaer. thefe Points, and conftantly endeavour to render their Motives perfedtly pure. Too much Hafte and Eagernefs therein ought to be fufpeded by them -, for Charity waits for Occafions without going to meet them : She loves good Order, and that every Thing fhould be done in its proper Place. Charity never ads againft her own Cha- radler and prefent Station, and gladly conlents that another fhould do what fhe would be glad to do herfelf, was it confiftent with Decency. True Charity never makes any Diftindlion between Perfons, when their Wants happen to be alike : It never fuffers itfelf to be feduced by our natural Biafs and Inclinations: It ftrongly refifts and overcomes all Averfions grounded on the meer Impreflion of our Senfes. Charity never thinks the Benefit of her Favours loft, becaufe they are but little taken Nodce of, or received with Cold- nefsand Indifference, as a Debt, or even as im- perfedl: or difagreeable. Nothing is more able to- . remove all her Diftrufts and Jealoufies of herfelf, and the Fear fhe is in the Right to entertain of ever doing any Thing out of felfifh Views, than the Heedlefnefs and Ingratitude of thofe very Perfons fhe ferves, when fhe happens not to be at all affedled by it, and joyfully does for Jefus Chrift's Sake all that Good," for which fhe finds no Recompence among Men. For then fhe re- members the Words of our Saviour to his Difci- ples : hove ye your Enemies^ and do good to all — Luke vi. And ye Jhall he the Children of the Highejl : For he zs- iskind unto the unthankful^ and to the'eviL The ( i6 ) nr^ The Third Article: Or, the Third Charaaer. CHARACTER of C H A R I T ¥• Charity envieth not. S E C T. I. I. VT T E might tranflate this, Charity is not W jealous^ would we rigorouQy infift on * >j* «V=7« the Signification of the original Term *. But it ey ^nAor. jg felf-evident, that, if Charity be not jealous, faZr'^Tr ^^^^ ^^^s is it envious -, and that the Aim of the non i/ivi- ' Apoftle was, to point out to us, how far Cha- ife/. rity is from being any Way envious of the Hap- pinefs of others, in informing us, that fhe is ne- ver jealous concerning it. II. Envy properly fo called, covets all the Good that belongs to another, and wifhes he were not poflefTed of it •, but Jealoufy inclines us to be chagrined, at feeing others have the fame Things asourfelves ; becaufewe would be glad to poflefs them alone. In Things which pertain to this pre- fent World, fome of which are ours according to human Laws and Cuftoms, the Difference be- tween Jealoufy and Envy may find a Place ; but in Religion, and with regard to God, this Diffe- rence amounts to nothing -, and in that Cafe, Jea- loufy and Envy are made the fame Thing, by the Defire of pofTefTing alone the Gifts of God, whether they be of Nature or of Grace, outward, fuch as Riches, Dignities and Glory •, or inward, fuch as Wit, Knowledge and Virme. III. There are very few, but will freely own, that they are tempted by Pride, and that very of- ten they flruggle with it to little Purpofe. But it is not fo common for us to confefs our felves fub- jed ( 17 ) jed to Envy, and that we are frequently tempted IIL by it. Pride, tho' it is in the Eyes of God down- Charaaer, right Meannefs, affedls however to afTume an Air of Noblenefs and Grandeur, >vhich enchants the Eyes of the World, and impofes on it. It hugs it felf for what it has, or imagines it has. It is either full, or loves to appear fo : And this ima- ginary Abundance with which it flatters it felf,con- ceals from it its real Want and Mifery : But it is no Way poffible to colour Envy, and to give it an handfome Outfide. Envy is but a forry ConfefTion of one's own Indigence and Poverty. She is forced to admire and reverence in others the Ad- vantages fhe has not ♦, nor can fhe hide from herfelf the criminal Malignity that induces her to be forry for the Advantages of others. This mon- ftrous Skeleton is too horrid, for us to own any re^ femblance with it. Nor do we ever examine, whether we have any one of its grim Features. The fafer Way is to turn our Eyes from fo fright- ful an Objed:, and to mifconftrue the Horror it gives us for a fure Token of our being really againft it. IV. But this Horror may eafily proceed from a Pride that wants to conceal itfelf, and which would prefendy be difconcerted and thrown into Defpair, on viewing its Conformity to fo difmal and hide- ous a Phantom : For an evident Pride is perfedly infupportableto Pride it felf. It no fooner is oblig- ed to bear itsown Image, but it hates itfelf whether it will or not. Pride muft impofe on itfelf no lefs than on others, to become tolerable to itfelf ; and nothing fooner overthrows all its Artifices, or fooner makes the Jugglings wherewith it endea- vours to remain invifible both to itfelf and others to vanifh, than the Convidlion of its being full of Envy, and confequently guilty of a bafe and un- worthy Meannefe. C V. Ic ( i8 ) III. V . It is for this Reafon we fo little examine our Charaaer. own Hearts on that Point -, tho' it be of the great- eft Moment, and very carefully avoid fifting our inward and fecret Difpofitions with regard thereto. We are contented with a fuperficial Examination, in which we take notice of the di- Itindt Thoughts of our Minds, rather than of the Sentiments of our Hearts : And it feldom hap- pens, that we confefs ourfelves to be guilty of confenting to any bad Thoughts, when they are fo mortifying as thofe that arife from fhameful Envy. We are not informed that the Heart has not the Faculty of Thinking, and is only capable of being affeded with either loving or hating, without ever giving Hints of either by any Di- ftindion of Thoughts : We are ignorant, that the Mind, which is very fruitful in Thoughts and Re- flexions on the Objeds that pleafe it, yet carefully avoids reflecting on what confounds and mortifies it : And tho' it is very cunning in excufing fuch Faults as arejufl:ified by the World, it ufesno lefs Ardflce in diflTembling with itfelf thofe which the World has even made fhameful and odious. VI. Neverthelefs, beyond all Doubt it is, that whoever is proud is alfo envious, and that Envy and Pride are in an equal Proportion, or at leaft that thefe two Vices are infeparable : For we no fooner defire to excel others in any Thing, fand this is the true Charader of Pride) but we ne- cefllirily tear whatever may either furpafs or equal us. When we have a Mind alone to poflTefs any particular Advantage or good Quality, we im- mediately wifli that no Body may have it in the fame Degree of Perfedion as ourfelves. We are offended at all the Comparifons that fmother and fupprefs the Diftindtion we affedl j and the Heart feels an inward Grief, at its having any Compe- titors ( 19 ) fcitots and Rivals in thofe Things, by the Luftre Ut^ and Splendor of which we would fain draw the Chara6ler< Eyes of all theWorld,and fix them upon ourfelves. It is in vain that Pride blufhes at the unworthy Meannefs of Envy : It is indeed the Father of it : Nay, Pride cannot remain in the Heart onelnftant, without breeding there that very Monfter which it fruitlefsly endeavours to know no more, and dif- owns for its Offspring. St, Auftin has liUd more than once, (and Experience too demonftrates it,) HumiHty alone is not envious, becaufe fhe de- fires nothing but Obfcurity ; and Charity alone is truly humble -, becaufe fhe alone thanks God for all the good fhe fees in others, and aKvays infpires thofe whofe Heart fhe has purified with an earneft and fincere Defire of feeing their Brethren prefer - ed to themfclves in every Things SECT. II. L 'npHOSE who profefs great Virtue, and X nevertheicfs Icok upon Envy as a Vice, not very common among fuch as have retired from this prefent WorlJ^ are dangeroufiy miilaken in fuch their Prejudice, which expoles them to all Manner of Dangen^, for Want of Caution or Vi- gilance; by perfu.ding them, that Envy is far remote from their Way of Life and Station. There is no Afylum or Place of Refuge againfl Pride or £nvy •, and it is the very Virtue we think our- felves Mailers or, or that we remark in others which contributes to excite and nouridi that Vice^ We know no Time in which the Church was more pure and holy than that of the ApoRies : We know no Employment more lablime than that of preaching che Golpel, nor anymore zealous Preachers, than thofe who in the Time of Nero C 2 expofed ( 20 ) III. expofed their Lives to preach Jefus Chrifl in the Chafaaer. niidft of Rome. Yet it is among thofe very Per- . fons, whofe Fun6lion was fo holy, and whofe Zeal appeared fo perfedly pure, that Scripture fays Envy found Means to creep in : Nay, fuch an Envy as appears hardly credible, on account of its very great Bafenefs and Malignity. St. Paul was imprifoned, bound in Chains, and upon the Brink of being facrificed. His Courage and Pa- tience were imitated by fome of thofe who preach- ed the Gofpel with greater Fervour ; that they might be Partakers of the Bonds, Merits and Cap- tivity of the holy Apoftle : But others did at the fame Time preach Jefus Chrift with more Shew and lefs Caution thcin ufual, in order to fix the Attention of the Perfecutors on St. Paul : To add, if poflible, to the Severity and Weight of his Imprifonment -, and that, by making him become more odious, and in a Manner anfwer- able for all the Troubles occafioned by this ill- timed Publication of the Gofpel, they might caufe him to lofe his Life or his Liberty for ever. Many of the Brethren in the Lord., waxing confident hy my Bonds^ are much more hold to fpeak the Word without Fear. Sojne indeed preach Chrift * hoi (p^ovov even of Envy and Strife ^ ^ propter invidiam & ««♦*?»';. contentionem : And fome alfo of good Will. The ^F^'p' ^^^ P^^^^^ Chrift out of Contention^ not fine erely ; manta' fi^PP^fi^S ^^ ^^^ AffliMon to my Bonds f •* But the frefuram Other of Love., knowing that I am fet for the Be- fe fufcit are fence of the Gofpel. "^'"-^"^d ^^' ^^^ would ever have believed, that Men ver^* 16. who expofed themfelves to Martyrdom, and even diditwithanExcefsof Zeal and Courage, could be capable of introducing into their Miniftry, a Motive fo criminal as that of Envy, and fuch an Envy againft St. Paul .^ Who would ever have; thought. ( 21 ) thought, that they were willing to add to the III. Trouble and Afflidlion of an Apoftle detained in Charader. Prifon for Jefus Chrifi's fake ? Who would have imagined, that the Meeknefs, Patience and Low- linefs of the humbleft of Men thus reduced to a difmal Prifon, would not have been able to aflwage the Envy of his Fellow-Chriftians, and even to turn it into Veneration and Refped ? But, far- ther ; Do you think , that thofe very Men, whofe Zeal was fo public, would ever have own- ed the fecret Motive that adtuated them, if they had been accufed, or but in the lead fufpedled of any Tindure of Envy ? Nay, would they not have exclaimed againfl the Injuftice, and palpable Impoflibility of fuch a Sufpicion ? Would they not have repelled it v/ith the utmoft Force, not on- ly by the outward Proof of their Difmtereftednefs, and conftant Readinefs to fuffer Martyrdom, but alfo by the fecret and intimate Teftimony they themfelves imagined they experienced in their own Confciences ? They were firft deceived by their own Zeal, which hid from their Eyes the bitter Root whence it fprung ; but the Spirit of God who fearches the Hearts, did then difcover that Spirit of Contention, Strife and Jealoufy in thofe Perfons, to whom St. Paul's Glory was in- fupportable ; in whom his Bonds, and the Ho- nour they were of to him, raifed a fecret Indigna- tion, and which could never be made ealy, with any Thing lefs than his Death, and his being for ever forgot, SECT. IlL I. 'npHE Jealoufies that had been raifed in the X Church at Corinth^ and had ruined its Peace and Unity, were not indeed carried to ' C 3 the ( 22 ) III- the above-mentioned Excefs : But they gave St, Charaaer. p^^i neverthelels very great Concern and Appre- henfion ; fince he reproaches the Corinthians with their being ftill no more than meer Men, and even carnal Men ; becaufs diere were Jealoufies among them, and they were all animated by a Spirit of Contention and Strife, affeding to iii- have Advantages one over the other. Whereas^ fays he, there is among you Envying and Strife and Divifions -, are ye not carnal and walk as Men ? 'Are ye not carnal ? Thefe Jealoufies had for their Objcd: divine and holy Things, and they might have appeared innocent to any of lefs Penetration, than St. Paul. Every one thought himfelf more than ordinary fortunate, for ha- ving been either inftrucled or baptized by fome great Men : They looked upon it as a peculiar Grace of God, that they had St. Paul for their Teacher and fpiritual Father in the Gofpel : O- thers again boafted, of having received a more pro- found Knowledge of the Scripture, and of the My- fteries tjierein contained, from the very Preachers who had inll:ru6led the Church of Corinth imme- diately after St. Paul-, and Men of very narrow Capacities and Underftanding, did light up thefe Jealoufies and imaginary Preferences. On the other Hand, thole that infilled on them were rich, and fruitful in good Works : They fhone with great and notable Miracles, and fpoke of the Truths of Religion widi Grandeur and Dignity i I Co^. i- as we learn from St. Paul himfelf, who writes to 4.7. them thus, I thank my God always on your Be- half j for the Grace of God which is given you by Jefus Chrifl ; that in every Thing ye are enriched hy him in all Utterance and in all Knowledge • So that ye come behind in no Gift^ waiting for the (oming of our I^ord Jefus Chrifl, JL Sure ( 23 ) II. Sure there is no one Family, no one Socle- UL ty or Retreat from the World, tlio' ever Co holy, Chara^er, that can in the leaft be compared to the Church of Corinth. And what Saints are there on Earth, that do not want to have this falutary Advice of the fame Apoftle often repeated to them ? * Bo no- * fA^ fft^ thing out of Strife or Envy : And be as carefully ^?^^^- aware of this inward Corruption, as you would be of that which difhonours Chaftity . Not in Cham- Rom. xiiL hering and JVantonnefs. But put ye on the Lord 13. Jefus Chrift, whofe Juftice is equally an Enemy to fuch carnal Defires as may deltrcy either Cha- ftity or Charity. Put ye on the Lord Jefus Chrift ; Ver. 14, and make not Provifion for the FlefJj^ to fulfil the Lujls thereof III. The Apoftle gives the Philippians the fame Advice, in ranking Envy and Pride, the Father thereof, together, and in pointing out the true Remedy for both thefe Vices. Lei nothings fays he, he done -f through Strife or vain Glory ; ^/// f ^AJ^Jijjta'i! in LowUnefs of Mind let each efleem other better k'^seiay, than themfelves. The fureft Way never to be^^'^-"-5' tempted by Envy or Jealoufy, is, never to defire or affe(5l any Preference above others. But no- thing but a fincere and univerfil renouncing all Manner of Hope, and all Defire of vain Glory, can effedlually reftrain in us all Wifhes of being preferred to others : And it is impoifible to re- nounce vain Glory any otherv/ife, than in efteem- ing one's felf inferior to every one elfe, in pre- ferring him to ourfelves out of fincere Humility, and by confenting, if not with Joy, at leaft with Content, to his being really preferred to us, and that on all Accounts : For, if we do make an Exception of any Thing, wherein we think we excel all others ; if we keep to ourfelves fon^.e particular Advantages and Diftindions y if '-^'e C 4 imaginG ( 24 ; imagine ourfelves fuperior to another in any one Point, we always fliall be offended if People happen not to do us the Juftice we think we de- ferve ; and we fhall be ftill more fo, and in a more quick and poignant Manner, if that Glory, which according to our own Prejudices was ours of Right, is neverthelefs transferred to any Body elk. SECT. IV. I. T) EOPLE need not be told, that fo per- 1 fed and fo general a renouncing of all manner of vain Glory, grounded on a full Per- fuafion of our being inferior to all others, is a moft fublime and rare Difpofition : But , if fo, it mud necefiarily be owned, that the Temp- tations of Envy and Jealoufy are infinitely more common than they are thought to be ; and that it is for Want of Underftanding, Refledion and Sincerity, that fo many Perfons think themfelves entirely free from them. Did they fearch as they ought into their own Heart, they would not per- haps be fo fecure j and it is in order to make this Examination eafy, that I now beg of them to un- dertake it, not with Regard to the good Qualifi- cations v/hich they have not,' or which they con- fefs they pofTefs in a Manner evidently imper- fe6t -, but with Regard to fuch Perfedlions as they think themfelves pofTefTed of in a>Degree fuperior or equal to thofe of many others. ■ ' Do they con- tentedly bear, that any Body is preferred to them on account of thofe Advantages by which they are diftinguifhed from all theWorld ? Do they confent without Chagrin, that others be thought as wife, as learned and perfed in the very Way and Charafter which is peculiar to them ? Are they ne- ver ( 25 ) ver fhocked at the Praifes bellowed in their Pre- III. fence on a Merit that refembles theirs ? Do they Charafter. take Delight in thofe Praifes with a true and fin- cere Heart, when they are juftly given ? Do not they commonly think them excefTive, though at the fame time they affedt not to give the leaft Intimation that they have any fuch Thought? And do they find this Excefs quite fo excufable, as they do that of the Praifes which they fome- times themfelves receive ? Have they not very often experienced, that they are more juft or at leaft more indulgent on hearing their Friends commended ; and have on the contrary a natural Biafs towards cenfuring, when they hear the Prai- fes of People that are either indifferent or but little favourable to them ? And can they give any other Reafon for a Proceeding fo very unequal, than Self-love, which is always elated on hearing the Merit of thofe who are our Friends? Do they never difcover in themfelves any Difpofition towards undervaluing the Qualifications which they have not, the Kind of Life that they have not attained to, and the Employments and OfHces which throw a Luftre on others ? Do not they endeavour to fupply their Want of Wit and Ta- lents by officious, kind and infinuaring Ways ; in order thereby to gain the Favour of fuch Perfons as fuffer themfelves to be allured by thefe Baits ? And do they propofe to themfelves any better or purer Motive in all this, than meer human Com- fort, mixt with a fecretjealoufy of the Merit of thofe who gain the Efteem and Confideration of the World by much better Means ? II. We overlook thefe our fecret and confufed Sentiments, and fcarcely take any Notice of them ; becaufe we are little acquainted with them, and jt»e for that Reafon not very apprehenfive of the fatal f 26) IH- fatal Confequcnces refulting from them. But it Chara^er. jg j-q ^-^jg ]^^^ ^^^ Corrupted Leaven, that we arc to attribute the little Truth and Solidity of gene- ral Friendfhip, the little Agreement found in Societies, even in fuch as are perfedly well regu- lated outwardly, the little Progrefs of Virtue, among fuch Perfons as have devoted themfelves to the Exercife of it, and the little Benefit de- rived from the Sacraments, the EfFecl of which is greatly hindered by Envy and Jealoufy. Thofe Evils, though already fo very great, may never- thelefs increafe continually, and break out at laft into open Enmities, into Calumnies, Injuftices and a profefled Hatred of Virtue and of that Sort of Merit which alarms our Jealoufy, Thefe Excefles are lefs dangerous and important, when temporal Advantages, which may eafily be facri- ced to Envy and Jealoufy, are the only things in queftion : But they are greatly to be dreaded, when Religion and Piety are at ftake. For on the one Hand, it is not in our Power to renounce Virtue, or to ceafe to make a Progrefs in it i nor can we abfolutely conceal the Tokens and Proofs of it, purely to calm Envy which is provoked therewith : And on the other Hand, whatever de- ferves the Efteem of others, even in the Opinion of Envy itfelf, never h'lh to inflame and blow it up, till it rifes at laft to fuch an Excefs of Malice and Bafenefs as to make it wifh, that God would withdraw his Favours and Gifts from fuch as give it Difpleafure and Difguft •, that they may ceafe Serrr.. 47. to be virtuous and fall into great Crimes : Mtdtiy note 2. quod dolendum eft^ faith St. Lcon^ p'ofe5fihus urun- tur alienis . . , Armantur in eorum odimn^ quorum non fequuntur exemphim. The Devil to whom Envy has opened a PafTage into the Heart pours all his Venom thereinto: And 4 as ( 27 ) ^s he is himfelf tortured by the Virtues and Re- HI- pentance of Men, and as often wounded as they Charafter<, apply themfelves to the healing of the Wounds they have received, he infpires thofe that have the Misfortune to liften to him, with the fame kind of Afflidion and Grief: He renders the Merit of others infupportable to them ; he excites them to eclipfe and drown it, and to make it look dubious, by unjuft Sufpicions and manifeft Calumnies ^ and the greater Pretenders thofe wretched ones are to the Honour of being pious, the more he reprefents as their Enemies fuch as have a fincere Piety ^ by then totally perverting them, and by transforming them into Devils, whofe proper Character he fails not to commu- nicate to them *, viz. to hate Virtue and to be the Perfecutor of it. Hoftes nojlri^ fays again St. Serm. 38. Leon fpeaking of the Devils, contra fe geri omnia note 4. fentiunt^ qucscmnque nos pro noftra falute agere tentamus . . . Remedia noftra plages ipforum funt ; quia curatione noftrorum vulnerum vulnerantur. SECT. V. I, \T 7 HAT can they expert from the Mer- \V cy of God, who are the Enemies and Perfecutors of it in the Perfon of their Brethren ? Juft like the Devils, who behold with jealous *, * Matt evil and malignant Eyes the Gifts of God ; who^^- ^5- are provoked at his Grace and Favours *, who find Torture in his Charity and Clemency ; who accufe his Ele6l in his Pre fence, in order to render their Faithfiilnefs and Gratitude towards him fufpeded, like Satan who llandered Job \ who cannot with Patience endure, that God Ihould publicly teftify the Innocence and true Pie- ty of 4^^ vdio would a fecond time fell 7^/'«:,• ^^ SECT. I. I I. T N the Original Greek 2ind in the Latin Yer- fion you have only. Charity is not fwelled or puffed up •, and the Words zvith Pride^ which feem to be neceffary in the Englifh Tranflation to compleat the Senfe, are fuppreffed. I look not on this Addition cis fuperfluous, fince it ferves to explain, in what Senfe Charity is not puffed up •, but methinks on the other Hand, that, by fuppreffing it, this Expreffion in Scripture ac- quires greater Strength and Energy, giving us the trueft Idea of Pride, which is a meer vain Swelling, grounded on Lies and Fallhood, and jufl the Reverfe of true Grandeur, as great an Enemy to Health as a Dropfy, and changing all the regular Features of a natural Beauty into D 3 the (38 ; V. the mod deformed and monftrous Tumour. By Charaaer. fjiying that Charity is not fwellcd, without men- tioning Pride, we arc given to underftand, that Pride is nothing but Air and Emptinefs ; that it leaves nothing in the Heart and Soul but down- right Emptinefs ; that it extends a large Surface filled with nothing to Purpofe, and makes a Man like a Foot-ball, the Bulk whereof appears to be confiderable -, but which under this Qucfide conceals nothing folid or real. II. This Tingle ExprefTion, Chanty is not fuffea up^ teaches us, how much Humility is grounded on Truth, Juflicc, Gratitude, and all the mod eflential Virtues •, how fit and efHca- cious it is to cure Mankind ; how proper to reftore that Health and Beauty which a monflrous Swelling had intirely changed •, and how unjuft we are to prefer that Swelling to it, which, were it only corporeal, or did it only affed the Body, we fhould look on as a dangerous and mortal Dileafe in others, and which we would endeavour to get them cured of, by the moft powerful Re- inedies. III. It Is really a thing very ftrange, that a Diftemper, which, were it but outward and fen- fible, would give us the utmoft Apprehenfion, Grief and Shame, gives us fo little Concern, on- ly becaufe it is fpiritual and invifible. It is ftrange to fee, that we have not only loft all inward Health and Juftice, all Difcernment of what may be either favourable or contrary to them, and all manner of Senfe of our own Mi- fery -, but alfo that we fhould prefer even to our Health and Life, that very poifon which has been mortal to us : For Pride is the moft violent of our Pafiions ; and the difmal and dreadful Mifery it has plunged us into, and whereof we I every ( 39) every Minute feel the fatal Confequences, is not V. fufficient to undeceive us. We are fond of our Charader. Swelling and Indigence : We endeavour to hide our deplorable Condition under a deceitful Outfide. Falfhood is to us inftead of Truth ; it makes us Amends for what we have loft. A vain Splen- dor, a light and tranfitory Applaufe, an unde- ferved Reputation will make us forget what we are in the Eyes of God : And if his Grace is not perpetually on the Watch to rcftrain our Vanity, whatever we may receive from his Bounty is im- mediately feized and perverted by Pride ; the firft and chief Effedl whereof is to perfuade us, that we of ourfelves are fcmething •, or at leaft, to make us fond of perfuading others it is fo. SECT. II. I. TT 7 E read neverthelefs that * if any Man* q^i vi, VV thinks bi7nfelfto he fomething he deceiveth 3. himjelf^ hecaufe he is nothing : And it is impoffi- ble to find out any Exception to fo general a Rule : For it takes in all Mankind : If any Man, fiys theApoftle: It comprehends likewife all Advantages and good Qualities : If any Man thinks hi?nfelf to he fomething ; and it afHrms equally of them all and of all poflible Diftindlions that they are nothings and that they deceive them- , g- felves, in thinking themfelves to be fomething. feek a ^* Befides, it would be a Piece of Impiety, to fufpecl Proof of the Apoflle, through whom Chrift f was fpeak- ^^"^. ing, of having done it with any Exao;p;eration. fpeakmg TT T • 1 • 1 11 iv>r ^^ 1 • in nie, or 11. It IS then certain, that all Men are nothing ; feek ye a and even that thofe who have received more from Proof of God than others muft freely confefs the fame \ be- Chrlit caufe they have nothing at bottom of their own (^P^^^'J^g but their own Nothingnefs , that all the Gifts of ^"c^^ xiii D 4 God 3. ( 40 ) V. God are Strangers to them, and that none of them Charader. are derived from any Mortal •, that Men can never retain nor preferve them by any A6livity of their own or that is perfectly independent y and that they are of themfelves capable of nothing but diflipating and lofmg them. Therefore they are nothing, even in the profufion of their Abun- dance, Plenty and Riches •, becaufe every thing is given them from one Moment to another, and becaufe all the Favours which they receive from the Bounty and Mercy of God ferve indeed to im- bellifh and improve them *, however ftill without altering their Nature, which is befides very weak and unfruitful : Since its very Being is bor- rowed and fprings from another Source. If any Man think him/elf to he fomethlng^ he deceiveth himfelfy becaufe he is nothing, SECT. III. I. T F we were but well convinced of this im- JL portant Truth, it would be fufficient to hin- der us from ever preferring ourfelves to others : For where can be the Preference where all is a- like ? And where can be the equality when all is perfedly nothing ? But we miftake the Gifts of God for ourlelves •, and we, as it were, incorpo- rate them with ourfelves, as though they were our Property. We forget and would fain have others forget alfo, that they are perfe6lly Strangers to us. Viz, That they are not of our own Growth, and that we are neither the Source or Original of them. We love to deceive and impofe on our- ielves : He deceiveth himfelf : For it is not by any involuntary Error that we fall into thofe II- lufions : It is indeed by the Depravation of our Hearts, and by a real Fondnefs tor Faifhood and Untruths. IV. ( 41 ) Untruths. We are not in the leaft ignorant that V. whatever we have we received it : But we are Chaxaaer pleafed at leaft to fancy, that fome particular and perfonal Reafon moved Providence to give us what we have, and even to beftow it on us with an Advantage above others. It is true, we dare neither fay nor think thusdiftindtly : But the Heart wifhes it were fo, and at length comes to believe it is fo : And when others indulge and flatter its Vanity and Sedudion as to that Point, it gladly depends upon their Error, and is confirmed thus in its own. II. But^ fays the Apoftle, who maketh thee to , q^^^ differ from another ? And what haft thou that 7. thou didft not receive? Now if thou didft receive it, why doft thou glory, as if thou had/i not re- ceived it ? Point out if pofTible any thing that was not given you. Pray, trace back to its firft Original the thing that diftinguiflics you from others, and endeavour to find any Merit of your own prior to the Favours and Bounty of God. Now, what do you find in your Rctrofped: that is truly and properly yours ? Does that Nothing- nefs from which you firft fprung appear to you well v/orthy that you fhould have a Complacency in it ? Have that Darknefs and Injuftice from which the Grace of God has delivered you, have they, I fay, duly prepared you to and made you fit for it ? What then have you that you did not receive gratis ? How then dare you glory in it as if you had deferved it ? Do you not then con- ceive, that that very Merit is given you, fince it is that which diflinguifhes you from others, and whatever diftinguifhes you is the free Gift of God ? IVho maketh thee to differ from another ? And what haft thou., which thou didft not receive F Do not you in vain look for an Exception to a ge- 3 neral (42 ) V. neral Rule which admits of none ? Of two things Charaaer. either you differ not from the unjuft, or, if you do, it is by the meer Grace of God. There is nothing in you that makes you differ from ano- ther, or, if there is, fure you received it. In Ihort, you are much poorer than others, or elfe you are more indebted than others to that divine Mercy which has diftinguiffied you. Why does the Goodnefs and Bounty of God make you for- get your own Mifery and Unworthinefs ? Why do you difhonour his Gifts through your Un- gratefulnefs towards him and your Pride towards your Fellow-creatures ? Why do you endeavour to impofe on them, by making them believe, that tfhere is a real Difference between them and you, and of which you are the firft Principle or Origin *, If thou didft receive it, why dojl thou glory ^ as if thou hadft not received it ? SECT. IV. I. T T is on account of the Jealoufies and Con- X tentions of the Corinthians about thofe who had been their Teachers in the Gofpel, that St, Paid afferts and eftablifhes thefe important Truths : viz. That whatever diftinguiflies us from others proceeds from the meer Bounty of * 1 Cor. God : That * we owe every thing to him, and iv. 6. that we cannot glory, without forgetting that we received it. This Obfervation is very remark- able : For it informs us, that it is to divine Pro- vidence that we are beholden for all the outward Events that ferve to fit us for Faith : That the Choice of our Teachers depends intirely on her : That their Talents and Works are Gifts bellowed on us as well as our own Docility ^ and that we are confequently miftaken, when we attribute to Education, (43) Education, to the Merit of our Fathers and V. Matters, tofome unforefeen Event, to our Read-^^^*"^^^* ing and Converfation, and to an happy Temper and our natural Difpofitions, the Beginnings or Progrefs of our Virtue : Becaufe whatever makes us differ from others is a mere Effed: of God's free Will, an unmerited Favour, an intirely free Gift which might have been granted to any other, to w hich we had not the leaft Right, and which gives us no Privilege at all to raife ourfelves above others. II. This is the Reafon why Charity is not puffed up and elates not herfelf on account of the Gifts fhe has received. She remains united to her Brethren out of Humility, and fubmiffive to God out of Gratitude. She feparates herfelf from Nobody through Vanity ♦, becaufe fhe refers and attributes to the eternal Truth whatever fhe received from it : And fhe not only does never affedl to have any Preeminence above others, from any Thought that fhe received more than they, and that God has beftowed on her more excellent Gifts than he did on others: But fhe readily believes, that others have been preferred to her ; and out of a mofl fincere and downright Humility, fhe really looks upon them as indeed fuperior to herfelf. In this, fhe follows not only Advice, but the Law of Jefus Chrift himfelf, who fpeaks thus to us by the Miniftry of his Apoftle. Let nothing be done through Strife or Phil. ii. 3. vain Glory : But in Lowlinefs of Mind let each (fleem others better than the?nfelves. SECT, (44) V. Charader. SECT. V I. 'Tp HE S E Words have been already quoted * 3 Char. A in * another Place, wherein we fhewed §• 3- n- 3-the full and utmoft Senfe of them : But as they P' are here in their proper and natural Place and of the utmoft Confequence, it is of Moment to fift and examine them to the Bottom. Firft, they are, as I remarked juft now, not a fimple Advice, but an exprefs Law: Or elfe, Envy and vain Glory would not be real Vices necelTary to be fhunned : Nor would St. Paul have pointed out to us the right Way to avoid them, by ordering us to efteem others better than ourfelves. Se- condly, the Belief he requires us to have is a real and inward Sentiment, grounded on the Per- fuafion and moft intimate Teftimony of Con- fcience. It would otherwife be a mere Ceremony, or an Opinion quite foreign to our Heart, forced, and even belied by a contrary Convid:ion, or a dangerous Hypocrify which would overfpread Truth with Falfhood, and make Charity and Humility, that is, the moft effential Point of Chriftianity degenerate into Difguife and Un- truth. II. Thirdly, that Humility which St. Paul requires, and which is the Spring of our efteeming others better than ourfelves, cannot but be very earneft and fincere; becaufe Humility is elTen- tially the Love and Knowledge of Truth, and nothing is more oppofite to it than Fallhood and Hypocrify •, becaufe it would be a downright Wcaknefs, a bafs Flattery, or a Piece of Ingra- titude towards God, if, in debafing herfelf with Refpedl to others, fhe did not ad knowingly and out of Principle -, becaufe fhe would be Pride in Effea, ( 45 ) Effecl, by imitating the Modefty and Lowlinefs V. of true Humility, and by putting on the Outfide ^^^raaer. of it fo juftly reverenced by all truly virtuous Minds, without having either its Difpofitions or Sentiments: In fhort, becaufe, if the Humility were falfe, the Charity would certainly be fo, and becaufe falfe and counterfeit Virtues cannot withftand the oppofite Vices with any Succefs ; at leaft Vices fo very ftrongly rooted in Men's Hearts as Pride and Jealoufy generally are : Si- cut pars Charitatis eft humiiitas, fays St. Leon^ ita Ep. to pars hu?nilitatis eft Charitas. " Humility makes Daem. " a Part of Charity, as in like Manner ^^^^^^7 ^tributed " makes a Part of Humility." One of thefe ^^ j^^^^ ^^jy Virtues can never be falfe, if the other betruefome. and genuine : The one cannot be meer Compli- Ch. xxi. ment. Ceremony, or an Outfide without Reality, if the other be rooted in the Heart. There is then nothing but what is very earneft and per- fectly exad in this Precept of the Apoftle: Let nothing he done through Strife or vain Glory : But in Lowlinefs of Mind let each efteem others better than tbemfelves. SECT. VL L T> U T is it poflible, they will fay, to blind J3 one's own Eyes fo h: as not to perceive the vaft Difference which is very often between the Perfons about us? If we are allowed to fee it with Regard to others, why will it be a Crime to own and acknowledge it on our own Account ? Can a Man of Wit and great Learning very fincerely place himfelf below an illiterate and fenfelefs Man ? Would not a Perfon, whofe Life was al- ways innocent and full of good Works, very much injure Reafon, by wrefting her own Senfe to ( 46 ) V. to perfuade herfelf, that another void of all Virtue Charafter. and Piety is neverthelefs above her ? Can the Mind be thus commanded to refifl all Manner of Evi- dence ? Nay, would it not have been confound- ing all, and putting Vice on the fame Level with Virtue, to endeavour at finding any Equality or Comparifon between a good Man and a Profli- gate? And, what is {till more, to oblige the good Chriftian to confefs, that the wicked and profligate perfon is better than he ? Does not fuch an Injuftice refled with Diladvantage on the Gifts of God ? And does it not deftroy the Diffe- rence which his Grace has put between thofe it has jufl:iiied and fuch as do perfifl; in their Im- penitence and Hardnefs of Heart ? II. Before we anfwer thofe Difficulties, which indeed are very great, and are fl:ill more fo in the Eyes of human Wifdom •, I defire we may for a while forbear drawing any Parallels between Qualities evidently oppofite, as Virtue and Vice, Learning and Ignorance, CompafTion and Cruel- ty : And I fhall fuppofe, that the Perfons to be compared are fuch in whom a great deal of Good, blended however with fome Defers, may be re- marked. V^ill it then be fo very difficult for each of thole Perfons to think himfelf inferior to the reft, and from the bottom of his Heart to give them the Preference to himfelf ? Can they not, without blinding their own Eyes, find out in themfelves a great many Failings and Imper- fedlions, and perceive in the others much Zeal and Virtue? Muft they needs then renounce their Reafon, to become attentive to their own Failings, and unattentive to thofe of others ? That Charity which difcovers to us our own Sins, and excites us to do Penance for them, does (he not likewife cover thofe of our Brethren ? And Humility, which ( 47 ) which is always fenfible of her own Wants, is ^^ fhe not conftantly ready to admire in others ^^^'^^^^'"' thofe Advantages, which fhe either had not or thinks fhe has not ? The Preference we give them to ourfelves is a neceffary Confequence of thefe Difpofitions ; and that which we look upon as very difficult, (and indeed it is very rarely met with among Perfons that live together) would become eafy and common ; were Charity but more vigorous, and Humility more fincere. III. But Pride excites our Attention on what we have, and our Jealoufy on what others are. We never look on their good Qualities but with very unattentive and unfavourable Eyes : Whereas our Self-love takes fevere Notice of whatever is ofFenfive to it in others. It only feels their Wrongs towards itfelf ; nay, it almoft fees nothing elfe : It is taken up with no other Objed ; and hence it comes, that our own Virtues are al- v/ays more prefent to our Sight, and our Defedls lefs known and more abfeni from our Minds than are thofe of others ; and that a very fecret Com- parifon is continually made within ourfelves, in which we feldom fail to get the Advantage over others. SECT. VII. L TT^ H I N G S being thus, it is no great A Wonder, if, being not exercifed by an holy and habitual Practice of Charity and Hu- mility among our Equals and our Brethren, we find an immenfe Disproportion between us and thofe who have no Manner of Virtue, and in whom we remark not one Quality worthy of Efteem : But, though we were full of Merit, cQuld we for all that be certain of our eternal E- ledion ^ f 48 ) V. ledlion ? And though it were true, that thofe Charader. ^fj-^ whom we compare ourfelves have nothing in themfelves worthy of Efteem •, would we be fo bold to affirm, fo long as the Patience of God waits for them, that they will infallibly die in their Impenitence, and are adlually reprobate ? Are we not obliged to fear for ourfelves, and to hope for them ? And do we not deferve, for our Pride, to be for ever excluded from Salvation, if we always look on our own as undoubted, and on thdt of any Man whatever as being irretrievable and beyond all Hopes ? II. Now, it is no great Matter, when the Preference is real, whether the Diftindions are but for a Moment, fo long as the Equality is eternal. It is not in the Way to, but in the Conclufion of it we are to compare ourfelves with others : And fince this End is perfedly a Secret to us, fince it may prove both fatal to us and hap- py for him we defpife ; is it Wifdom in us, to let ourfelves above him ? And is it fo unreafon- able to think, that at the laft Day he may be placed at the right Hand of Jefus Chrift and we on his left •, and that we deferve this Difafter, for preferring ourfelves even to the molt abjed and the word of Men ? III. If we had already appeared before the dreadful Tribunal at which we are to be judged, and if it was in our Return from thence that we fhould elevate ourfelves above fuch Sinners as fhould not have met with the fame Mercy as we, we fhould perhaps be in the Wrong to want CompafTion for them •, but at leaft we fhould be certain of our own liappy Condition : But we are Pfalm ^ all in our Way towards the juft Judge ; we all x.xxviii.4. carry our own Iniquities, which are got above our Heads, and are more in Number than cur Hairs ; we ( 49 ) we are ignorant, whether we fliall be bJefled br V. curfed ^ we tremble as we advance every Day Charaaen towards the fatal and decifive Inftant •, we are pf, ^l. 1 2. fure however, that thofe who have pradlifed * ' * Mercy will likev/ife find Mercy ; that thofe who have neither judged nor condemned others will themfelves be neither judged nor condemned ; that Charity and Humility may cover a Multitude of Faults, whereas our Pride and falfe Confidence in our own Righteoufnels render them unpardon- able : And yet notwithftanding all thefe well known Truths, notwithftanding all our own prelling Dangers, we all the Way entertain and bufy our- felves with the Thought, which of us is beft, which is greater or lefs ; without remembring that Part of the Gofpel, where Jefus Chrift afked his Difciples, what they had been dif- courfing about in the Way, and the mortifying Silence they all were forced to keep ; becaufe they had difputed about their Preeminence over each other. fVhat was it that ye difputed among yourfelves in the Way ?. , . . For by the Way they had difputed among themfelveSi who fhould be thi greatejt, SECT. VIII. I. '-T-' HOUGH we were called by God X to fo high a Dignity as Apoftlefhip is, and had we difcharged the Duties of this Mi- niftry with the fame Fidelity, Labour and Suc- Cefs as St. Paul hirnfelf did 5 yet ought we to * fear as well as he, left, after having contri- * i Cori buted to the Salvation of others, we fhould our- ix. z-j. felves prove of the Number of the Reprobate. For Juftice and Perfeverance in Juftice are two diftini^ Gifts, which may be and very often are E divided. ( 50 ) V. divided. It is on Purpofe that God mixes many Charader. Chriftians who are juft only for a Time with his Eled:, to keep the mod virtuous and holy of them in Fear and Humility, and to hinder their preferring themfelves to any Body whatever, till the lail Moment of their Lives, during which they are perpetually expofed to Temptations and Falling, always depending on an Help merely gratuitous, and never owed to any Man living. II. For our In{tru6lion it is, that fo many Per- fons, whole Beginnings were infinitely happy, hap- pen to end in a Manner fo diametrically oppofite. It is in' order to fright us'by their Example, and to cure us of a Prefumption, that God, by his moft profound Decree, does not in an efficacious Man- ner help and fuftain People who were indeed much better than we. Their Blood will be infallibly de- manded again of us, if the dreadful Inflrudlion fuch People afford us does not beat down our Pride: And we fhall be anfwerable for the eternal Lofs of fuch Chriftians as do not perfevere, if we rafhly flatter ourfelves that we fhall do fo. But if it is evidently true, that we are under a real Uncer- tainty on this important Article ; what do we boali of ^ What have we more than the reft of Men, if we are not diftinguifhed from them by Ferfeverance ^ What do then the imaginary Pre- ferences we think we deferve amount to ? And how dare we to place People below us whom God will reform and juftify v/henever he pleafes ; whom he will take up out of the Duft, and per- mit us perhaps to fall into it again •, and to.^ whom he will give a perfevering Charity and / Flumility, juftly refufing us the like Favours on Account of our Prefumption and Ingratitude. III. We are daily WitnefTes of his infinite Mercy towards fuch as were moft unworthy and 4 remote (50 remote from it, and of his fevere Juftice towards V. thofe whofe Salvation feemed almbft certain. Charaftct: Some rife from their Graves, while others re- lapfe again into them. An unexpedled Grace and Mercy refcues and draws out of the Abyfs fome, whom we had no Manner of Hopes of, whilft an unforefeen Temptation overthrows others, from whom we might have expedted every Thing. The Ways of God are not our Ways : Plis Decrees are impenetrable : His Eledl are known to none but him. Perfeverance, which is the Seal and Badge of our eternal E- le6lion, ' is granted to none but thofe who are the Children of the Promife, as Ifaac was. The others, like the * Children of Abraham got by * GeneH Keturahy are contented to receive a few fmall ^^^' * Prefents, and to be difinherited and difmiffed. Noli f ahum fapere, cries St. Paul to all good 20°™°^* Chriftians, fed time. '' Be not high-minded, " but fear." You ftand upright at prefent, but you may eafily fall ; the Place you are in is floping and flippery, it is furrounded with Preci- pices, and incompaffed with Enemies either open or concealed : Be not attentive to look at thofe who are below you *, but fear left a falfe Step fhould make you fall back again headlong into the Bottom of the Abyfs that fills you with Hor- ror. Let him that thinketh he ftandetJgy take heed i Cor. tl left he fall ^ S E C T. IX. I. T T is very remarkable, that Si, Paul does X not fay : Let him that ftandeth *, viz. Let him that is firm and upright take Heed left he fall : But that he only fays : Let him that think- eth he Itandeth'^ Qui fe exiftimat ftare: Becaufe E 2 nothing 12. (52 ; V. nothing is more difficult, than to have fure Charader. Marks of our Righteoufnefs ; and we are obliged to acquiefce and reft contented on that Head, with the Teftimony of our own Confciences, and that of our good Works. This Teftimony may be fufficicnt, to infpire us with an humble Con- fidence in God's Mercy when we pray, and to for- tify ourfelves with a modeft and decent Courage, againft our own Terrors in the Ufe and Admi- niftration of the Sacraments : But it can never pro- cure us a thorough Certainty, nor infpire us with I Cor. iv. a pofitive and unfhaken Confidence. Tea^ I dare 3' 4- not^ faid the great Apoftle, judge mine own felf. For though my own Confcience reproaches me with nothing ; yet am I not thereby juftified : But he that judgeth me is the Lord. What Confcience can be fo perfeflly pure and enlightened as was that of St. Paul? And who can pretend to compare his good Works with the Labours and great Suffe- rings this holy Perfon had undergone.^ Who then would dare, after having feen him thus re- ferved and circumfpe6l in judging of his prefent State, to decide and boldly pronounce on his own Condition and Righteoufnefs *, and what is ftill worfe and more inexcufable, to prefer him- felf to others, or even to any fingle Perfon, un- der the Perfuafion of his being more juft than he? 11. It is in order to reftrain thefe unjuft Senti- ments, that Jefus Chrift has fet before our Eyes the Pharifee and the Publican, and thus difplayed to us, how different from our Thoughts is the Judgment which God makes of true and falfe Righteoufnefs. The Evangelift fays exprefly, that fuch a Parallel concerned certain Men, who trujled in themfelves that they were righteous , and defpifed others. Qui infe confitebant tanquam jujlu 1 i^ ( 53 ) 6? afpernabantur cceleros. All fuch, therefore, Vc who prefer themfelves to others, miift take to Charaftcr- themielves what is faid of the Pharifee their pro- per Reprefentative j and muft apply to thofe whom they defpife what is faid of the Publican. III. The Pharifee is perfuaded of his own Righteoufnefs, by more than a bare Opinion dellitute of Proofs. He is chafle -, an Enemy to Fraud and Rapine •, very exa6l in paying the Tithe of all his Goods, and fo far mortified himfelf, as to fait twice in every Week : He ac- knowledges, that his Virtues proceed from God, fince he thanks him for them as his Gifts *, he only prefers himfelf to the Tranfgreflors of the Law ; he only follows the public and general Prejudice againft the ProfeiTion of a Publican ; (a Prejudice which Jefus Chrift himfelf occafions and feems to juftify, in often putting Sinners or Infidels on the fame Level with Publicans :) He fpeaks of one of them merely by Chance, and becaufe he fees him in the Temple, having no perfonal Enmity or Grudge againft him. It is true, he unfeafonably mentions him in his Prayer, wherein his Name was wholly fuperfluous •, but if he does no Injuftice in preferring himfelf to him, it is of little Confequence, if he lays in his -Prayers what he had the Privilege to think and fay at all other Seafons. We know 'what Jefus Chrift adds : viz. That the PubHcan alone was juftified, and that the Pharifee full of his own Righteoufnefs was not. But I would afl<: thofe who prefer themfelves to others, if, before Jefus Chrift had explained the Matter, they would have been fhocked at the Opinion the Pharifee had entertained of the Publican •, and whether they would have blamed him, for having placed himfelf above him ? I would alk them likewife, E 3 whether ( 54 ) V. whether thofe above whom they place thcmfelves Charader. ^re in a more odious and defpicable Station than the PubHcans ? In the third Place, I would afk them, whether the Defign of Jefus Chrift in this Parable was not evidently to teach us, ne- ver to prefer ourfelves to any one whatever, nor ■ even to People of the mod defpifed and difcre- dited ProfefTions ? I would afk them, in Ihort, how they dare, after fo fevere and pofitive a Piece of Inftru6lion, ftill to prefer themfelves to any Bo- dy, and fo draw upon themfelves the Reproba- tion and Difpleafure of Jefus Chrift. SECT, X. T I. nr^ H E Pharifee faw indeed his Works, but perceived not in the leaft his own Heart. He law the Outfide of the Publican, but was perfedly ignorant of what the Grace of God was working within him. He knew not, that what- ever a Man's Charader may be, it is his Heart that gives it him •, and that none but God is able to dive into the Depth of that. He did in- deed juftify himfelf in the Prefence of him who is the only Source of Righteoufnefs. He did condemn the Publican before him who might whenever he pleafed ablblve and change him into a Son o^ Abraha?n, He feemed to give God Thanks for his Gifts : But he did it only, the better to perfuade himfelf, that he was full of them ; and to infult the indigent Condition of the Publican. He pufhed away Mercy from himfelf, in thinking he was rich ; and drew it down on the Poor v/ho was the Obje6l of his Scorn. He loft the Benefit and Merit of his own good Works, by putting his Truft in them j and he knew not, that the Humility of the ( 55 ) the Publican did cover his Faults, and was to V. him in lieu of Merit. Charader. II. PFbo can fay ^ I have made my Heart clean : ^tox. xx, / am pure from Sin? Who can know whether 9. he is worthy of Love or Hatred ? After the wife Man has faid in fo exprefs and general Terms, that all Men are pcrfedily ignorant whether they are fo or not. No Man knoweth if he he worthy ofEcd. ix.i. either Love or Hatred, Is there any Man, to whom what St. Paul fays to the Corinthians may not be properly applyed ? And who has the leaft Right to * judge of himfelf or of others before the Time^ * i Cor. or without Haying until the Lord corne^ who both^^- 5- will bring to Light the hidden 'Things of Darknefs^ and will make manifefi the Counfels of the Heart : And then fhall every Man have Praife of God. III. By Vertue of what Privilege is it, that certain People, (inftead of being taken up with the Thoughts of their own State, and of feeHng the Weight of the Burden lying on their own Shouldersj pretend to examine that which lyes on thofe of others ; and to juftify themfelves, by comparing themfelves with Them, inftead of comparing themfelves with God's Law, which condemns them on fo many Accounts ? Let every Gal. vi. 4. Man prove his own Work. Let every Man exa- mine himfelf: And then fhall he have Joy in him- felf and not In another. Our Bufinefs is not to know what others are or do : No one is juft by Comparifon : But true and real Juflice alone diftinguifhes him for fuch. Every Man fJjalllhidi.w-S' bear his ozvn Burden. Our Burden becomes not lighter, becaufe we fancy that of another Man to be heavier. Every Body has enough of his own to bear ; and nothing is a greater Proof of our not bearing it properly, than when we take notice how another Man carries his. E4 SECT. (56) SECT. XL I. VrrHEN Jefus Chrift was preaching m VV Galilee ; when he was there doing many- Miracles, and was follov/ed and admired by great Crouds of People -, who would have dared at that time to have made any Comparifon be- tween this * happy Province and the Land of the Tyrians and Sidomans, who lay in the darkeft I- dolatry ? And which of us would have made any Scruple to prefer the numerous Croud of Difciples whom the Favours and Miracles of Jefus Chrift had procured him, to them ? Neverthelefs this was not the Judgment he paffed upon them, -f The Syrians and the Sidonians^ who would have been converted, had they feen his Miracles, and would have repented in Sackcloth and Afhes, were in his Eyes much lefs criminal than thofe who followed and admired him, without Con- verfion. § Capernaum^ which he had preferred to Nazareth his own Country, feemed to be exalted up to Heaven by this glorious Diftindion : But it was in Reality more criminal than the Ci- ties which had been deftroyed by Fire from Heaven •, and it was at laft to be brought down to Hell, and abafed below them. II. What deceived the Inhabitants of the Ci- ties wherein Jefus Chrift did preach the Gofpel, and marked almoft each of his Footfteps by Fa- vours and Prodigies, was, that they well per- ceived, in what Things they were honoured * The People which fat in Darknefs faw great Light. Mattheruo i U T on what Ground do we think that jlJ others have received kfs than we ? Sure the Queftion is not merely about outward Riches, which are common both to the juft and the uil- juft •, and which always end in the Grave, as do Birth, \Yealth, Honours, Credit and Authority, Thofe ( 59) Thofe we have now in view are little fenfible of V. thefe Advantages : And, as St. 5<22;i/ fays, there Charaaer. is nothing great in them except the Danger that attends them. The Queftion is then about fuch Diftindlions as are more real, and confequently relate to Religion and Piety. But which of us has Eyes fharp and penetrating enough, to per- ceive either in himfelf or others what God is fecret- ly working ? Who is he, that has been prefent at his Decrees, and known the Diftribution of his Gifts ? To whom has he revealed the Myftery of his Grace and the whole Oeconomy of our Sal- vation *, that he might be able to judge of the Eftablifhment and Progrefs of his Reign in the Soul of Man ? The moft fhining Gifts are not the moft excellent ; and we are very often mif- taken, by looking on as Gifts what is nothing but Pride and Swelling, nothing but Prefumption and human Strength, founded on no other Prin- ciple but that of fome violent PafTion, and on what appears great and fublime only to fuch as are fe- duced by Vanity, and is in Reality meer Abomi- nation in the Eyes of God, according to this ex- prefs Saying of Jefus Chrift ; That which is highly efteemed among Men^ is Abomination in the Eyes of God. And it muft be remarked, that it is with regard to Juftice and not to meer hu- man Qualities that Jefus Chrift fpoke after this Manner: Te are they., fays he to the Pharifees^ L^IJe xvi\ which juftify yourfelves before Men y but Godi^, knoweth your Hearts : For that which is highly efteemed among Men is Abomination in the Sight of God. V^e may then eafily happen to be in the fame lllufion with the Pharifees : It may happen that evert of fuch Gifts as relate to Righteoufnefs we may defpife fuch as are granted to the meek and lowly i while we imagine ourfelves to have re- ceived ( 6o) V. ceived fome more figniHcant ones, which are fo Cbaraaer. Q^ly in the Eyes of Men, and which God re- jeds as abominable. II. But though thefe Gifts were never fo real ; if they are not Charity, they are perfedly ufelels to us, and even render us criminal, by the Abulc we make of them. For Charity alone, that is, the Love of God, makes a good Ufe of every Thing : She alone refers every Thing to God, as the principal and ultimate End of all Good. Other Gifts which are fcparated from the Love of God, and are confequendy void of Order and of no good Ufe, are immediately perverted. The Love of ourfelves feizes on them, makes itfelf abfolute Mafter of them, and renders them fubfcrvient to its own Glory : This Self-love is never to be corredted in us, either by the Gift of Tongues, or by that of Miracles, or that of Prophecy, or of the Knowledge of the moft profound Myfleries. It, on the contrary, becomes but the ftronger and more dangerous by thofe Gifts : Becaufe it aflumes to itfelf all the Glory of them, and grounds its doing fo on a thoufand pretended Diltindions that flatter it. Even the Gift of fuch a Faith as tranfports Moun- tains, joined to the Diftribution of all we have towards nourifhing the Poor, and to the moft cruel Martyrdom, fuch as that of being burnt alive, is not capable of purifying the Heart, or of banifliing Pride out of it. It is necefHiry to make it chafte and pure, that Charity ihould take it off from itfelf to unite it to God, and hinder it from polluting and perverting his Gifts, in holding them in Unrighteoufnefs, and making them ferve to the Gratification of its Vanity. "Whatever ferves to feed Vanity, becomes the In- ftrument of our Slavery and Dependence: And, the ( 6i ) the more we are loaded with thofe Advantages V. which are not derived from Juftice, the more ^^^^a^^er; we deviate from it, if the Love of God does not keep the Soul within the narrow Path of Hu- mihty. III. If therefore we happen to applaud ourfelves, and to glory in God's Gifts -, if we put our Truft in them, and dare either to compare or to prefer ourfelves to others •, from that Moment we evidently deviate from Charity : For Charity is not puffed up ; Charitas 7ion inflatur. It is then certain, that we are nothing, and that we are in the utmoft Danger of lofing all we have ; for without Charity we are nothing : It is then evident, that we in Reality place ourfelves below every one of thofe above whom we pretend to be : For whofoever wants Charity is already de- graded and in the laft Rank •, and not only in the laft, but even in the dreadful Abyfs of out- er Darknefs, into which he is thrown bound Hand and Foot, in Company of him who had entered the Marriage-room, without having the Wedding garment on. Let us be afraid of the very Shadow of Pride ; and let us depofite all our Advantages in the Bofom of Humility. Let us remember what St. Auftin fays, that none of thofe that are humble can by any Means pe- ri(h. De humilibus non poteft per'ire. Let us remember what is written in the Gofpel : That we can never with EfHcacy believe in Chrift, if we are fond of human Glory, inftead of feek- ing after that which proceeds from God alone : How can ye believe^ which receive Honour one of another^ and feek not the Honour that com eth from JQ""^-44- God only ? IV. Let us compare Humility, which in the grcateft Degree is in Jefus Chrift, with Pride, which f62) which is fuperlatively (o in Satan : Let us compare the infinite Majefty of the Son of God with the Mifery and inconceivable Ignominy that attends the apoftate Angels : Let us compare the various Steps by which we arrive at the Imitation of the Charity and Humility of our Saviour, with the Degrees by which we come down to the hor- rid Refemblance of the old Serpent fwelled with his own Venom -, and let us never forget, that Charity is eflentially an Enemy to all Swel- ling, to Hypocrify, to the Leaven of the Pha- rifees, and to all Defire of appearing more than in reality we are: And that fhe on the contrary is humble, and modeft ; a Friend to Ob- fcurity, timorous with Regard to Praife, more timorous ftill with regard to all Diftindions and Preeminence; always fatisfied when over- looked or forgotten, and gladly preferring what- ever might help it to lye concealed, to what might make it manifeft. VI. The Sixth Article: Or, the Sixth Charader. CHARACTER of CHARITY. * 'Owx i- Charily is not * difdainfuU or, doth not behave it- %K[Acvir. felf unfeemly, Non efi faftidiofa, SECT. I. Erafmus. * . 'Tp H E Latin Verfion has it, mn eft amhi- X tioja. " Charity is not ambitious." And it is the Senfe of the original Term, though it is lefs exadl and extenfive: For it may be afked, what is meant by being ajnbitious ; and the Word difdainful explains it. Befides, one might be apt to think, that Ambition is not al- ways carried fo far as Difdain : Though it really is ( 63 ) is infeparable from it. The Defires of Ambition VI. are made manifeft, or appear by its Difdain : As^^^^^^^^' this Defire is more fecret and owned with Reluc- tance, it confequently is Jefs refifted. But the difdainful Scorn of whatever oppofes that Defire difconcerts it, and forces it to break out and blaze. It is on this Difdain and Scorn that St. Paul endeavours to make us fix our Attention ; in order to inftrudl us how to difcern, whether our Hearts are pure or not, and whether they do not give Way to and feek for fome vain Grandeur or frivolous Diftindion or Prerogative in this Life , that may raife us above the reft of 1 Men. We mi-ght deceive ourfelves, in affirming pofitively, that we defire nothing ; but if we really find nothing beneath us in the Service of Jefus Chrift and that we do to our Neighbours ; if indeed we accept without Relu6lance and even with Joy, whatever renders us obfcure, and whatever places us below others, we have juft Grounds to think, that Charity reigns in our Hearts, and that Ambition is banifhed thence. II. There are very few among fuch as pro- fefs Virtue, that will freely own, that they have any Ambition, or that even they are ftrongly tempted to it. It is only among the Followers of this prefent World, and even of a certain Rank and ProfefTion among them, that we ihall meet with fuch a Sincerity. But this hap- pens, becaufe the People of this World have made Ambition a Virtue, of which they confe- quently are very far from being afhamed. It is, according to their Opinion, a Part of that Cou- rage and Noblenefs of Soul, which becomes the Principle and the Motive of Merit ; and which ferves it as a Spur, to carry it up to the Rank, the Reward and Recompences of which it is worthy. (64) Vt. worthy. If this Treatife was written for them^ Character, we fhould endeavour to undeceive them, and to Ihew them, how unworthy of Virtue is the Mo- tive they afcribe to Merit ; and how inferior to true Merit are the Recompcnces with which they are fatisfied. But thofe Men who know neither Jefus Chrift nor the Price of his Humiliations and Sufferings, nor the immortal Glory he has merited for us in fubmitting to them, muft be prepared by Ways much farther fetched, for the Truths which human Wifdom calls Folly and Madnefs : And we muft be contented only with fpeaking of thofe Truths, before fuch as love and refped them. ■ SECT. IL I. AMBITION, though it is one of the JTjl Confequences and Effeds of Pride, ne- verthelefs differs from it in this> that Pride may be fatisfied with a fecret Complacency in the true or falfe Perfedions of him who is governed by it, or with a bare Defire of winning to one's felf the Efteem and Admiration of others, with- out pretending to any outward Preference, mark- ed out either by the Rank or Preeminence due to our Station or Employment : Whereas Ambi- tion has for its immediate Objedt that kind of Preference, and can never be fatisfied with in- vifible or fecret Diftindlions, which procure it no Authority over others. It is that Authority, this exterior Sovereignty and Dominion over others which ftirs up her Defires. She would ra- ther confent to lofe fome Part of the Efteem and Love of Men, (though flie defires them with the utmoft Eagernefsj than permit any one to fet Bounds to her Authority -, and fb diminilh the vaft Pleafure fhe takes in ruling over others. II. When ( 65 ) II. When there is no longer any Likelihood IV. of mounting any higher, and all the Paflages to^^^^^^^^* Advancement are abfolutely fhut up •, People that are reafonable, and who are not taken up with Chimera's are then eafy ; and they not only appear to be without any Ambition, but they even think themfelves perfectly incapable of being tempted by it. Neverthelefs, if fome outward Alteration offers them the lead Appearance of a Way to get out of the Condition in which they lye unknown and obfcure, it feldom happens, but that as eafy and as free from Care as they feem to be, they are then agitated with fome Defires, and flattered with fome Glimpfe of Hope : It is rare that they fteadily rejed all the Projeds and Schemes which crowd into their Minds •, and it is dill more rare, that they keep any Degree of Piety and Fervour, when once they give Ear to what Vanity prompts them to do for the prefent, or feems to promife them for the future : They then experience the whole Strength of the Spring the Force of which they did not fufped, becaufe it was reftrained, and as it were prefTed down with the Weight of Ne- celTity and Conftraint : They then perceive, how grofly they had been miftaken, in thinking, that their Heart was at Eafe, and proof againft all manner of Temptations, by an unconquerable In- difference for all worldly Things -, and they per- ceive with the utmoft Grief, without having at the fame time any Courage to refift, that this dawning PalTion deprives them of all Attention to reading and Prayers ; that it ingroITes all their Thoughts ; that it devours arid confumes all their inward Good ; and that it leaves them a meer Outfide of Piety, quite deftitute of all Sub- ftance, Truth and Comfort, F III. A ( 66 ; VI. 111. A Minute is fufiicient for this dreadful Charader. Paffion to make all this Havock in the Soul. The fmalleft Root of it, if not quickly plucked up, prefently becomes a Tree, the deep and ftrong Roots whereof twine about the Heart. Its malignant and venomous Quality is as quick and powerful as the Bite of a Viper ; and the Experience of fo many Perfons, whom the De- vil has perverted by this fiery Dart which they ought to have extinguilhed by an humble and watchful Faith, ought to fill with Amazement all fuch as know how to value the precious Gift of Peace which Jefus Chrift prefcrves in their Hearts and Minds. SECT. III. 1. T^ HOSE who have abandoned all, to A devote themfelves intirely to Jefus Chrift, were never able perfectly to abandon and get rid of themfelves. It never was in their Power intirely to banifh from their Heart thofe Lufts which followed them and entered with them into their Afylum, and hid themfelves in the moft fe- cret ReceHes of their Solitude. They retained in Spight of themfelves fome Remains of the old Man when they put on the new •, and, as we are perfectly unacquainted with the firft Fruits of the new Man, while on the contrary the Re- licks of the Man of Sin dwell in us as in their na- tive Country, every thing croiTes the Growth of the firft Fruits, and favours thefe difmal Rem- nants. We muft abfolutely live alone to deftroy all the Fewel of Ambition : But fliould we not deprive ourfelves of a thoufand Helps, by fo parting with our Brethren, and by thus robbing ourfelves of their good Example and wholefome Advice ? (67 ) Advice ? The Gnice of God which did formerly VT. fpread itfelf fo abundantly in the Dcflirr, feems to Charader. have withdrawn thence ; and it has feldom hap- pened to communicate itfelf to fuch as begin where they ought to have ended, by retiring in- to a Solitude before they had been inftrudled in the Ways of common Life, and under able Mafters how to know and overcome their own PafTions. II. People are amazed to hear, that intirely to deftroy all the Fewel of Ambition one ought to live abfolutely alone : But this Surprise proceeds meerly from a falfe Prejudice much like that of the People of the World, who very little underltand the Heart and the Pafiions it is agi- tated with ; who can never conceive that Ambi- tion can have any other Motive than the Objed: that engages them, and who regard as Childifli- nefs and Puerility all the outward Diftindions that can be among thofe who pals in the World for being as good as dead and quite forgotten, and who can pretend to no more than a very frivolous Preeminence, The Heart in all Men is the fame, before the Grace of God has puri- fied it, or when that is no longer the Principle of all its Motions. Cupidity is in all of the fame Nature j and it would alfo have in all the fame Force and Extent, did not the Fear of God and other outward Bars moderate or keep it con- fined. III. The Objeds that excite Ambition may change *, but fhe never changes. She attacks the infignificant and the little, and adheres to them, when fhe wants thofe of Confequence and the great to vent her Rage upon : And in order to gain fuch as are within her Reach, fhe ules the fame Diligence and makes the fame Efforts, as F 2 fhe (68 ) vr. fhe would employ againft the mofl important Charafter. pjaces, if fhe could fee any Hope of maftering them. It is then an Error to judge of her by Objeds. None of them are infignificant with regard to her, when fhe cannot get at any other ; and there is none great enough, when- ever fhe can find any greater ftill. She cannot be without Attire .- She makes fliift with the vileft when fhe is reduced to it, and fhe will take a Difguft to that whenever fhe can find better. But the more fhe is reftrained within narrow Bounds, the more eager fhe is of making new Acquifitions, or of preferving the little that is left her. And thus it comes to pafs, that the greater Number of Obje6ls v/e have taken from her by our quit- ting this prefent World, the more adive and violent we make her ftand up for thofe that are left •, unlefs we are extremely attentive to curb her as foon as fhe fhews herfelf •, unlefs we work with- out IntermifTion on the purifying our own Hearts through Charity, which is both the greateft Enemy of Ambition, and the only certain Reme- dy againfl it. ' SECT. IV. I. 'T^ H E Defign of St. Paid in oppofing X Charity to Ambition, and in giving her the Charadler of not being difdainful^ was to teach us, that nothing is vile, nothing contemptible or obfcure in the Eyes of Charity, when it is neceffary to obey God and ferve our Neighbour : "Whereas nothing is fhining or eminent enough to feed our Ambition •, nothing fufficiently confider- able in the Places and Employments fhe fills or wifhes for. li. God*s Will is a Reafon fufHcicnt to Cha- rity > ( 69 ) rity •, it is her only Rule, it is that alone which fets a Vr. Value on all fhe does. She joyfully embraces what Chara<^er. others rejeft and fcorn, provided it be but ufeful to her Brethren. For fhe equally defires to ferve them and lye concealed •, and fhe finds a double Advantage in an humble but a necefTa- ry Employment. She is naturally inclined of herfelf to it -, but fhe waits till God himfelf places her therein ♦, for fhe never ufurps any thing : And fhe is fully informed, that the Affec- tation of what is humble and low, is but an- other Sort of Ambition ftill more dangerous than that which is more open and declared. She difdains nothing •, but fhe never thinks of turning to her own Glory a Difpofition, which fhe can by no Means maintain, but by Humility and Thankfgivings. SECT. V. I. T T is the fame thing with fuch Gifts of God X as procure us great Efteem and Confidera- tion among Men ; but which are rather defigned for the Good and Salvation of others, than for that of him who received them. Charity is not de- firous of thofe fhining Gifts *, and fhe prefers thofe that are more fecret and more perfonal to her, and which make her Righteoufnefs more true and perfedl. She defires not to he the Eye, or the Ear, or the Hand •, fhe efteems herfelf very happy to be in the Unity of the Body, and to live by that Spirit which it is anijmated with ; Ihe is contented with the lafl Place ; it is even more than fufficient to her to be the Foot. She difdains not to be placed at the Hem of Jefus Chrifl's Garment, or to be one of the Threads of the Fringe that borders it. F 3 II. She { 70 ) ^ V;i. 11. She knows that there is a mod wonderful :haraaer. Order annong the Members of his Body, and that it is the Subordination and Dependance of the one on the other, that perpetuates the In- fluence of the Head on the Members and Extre- mities, which thus feem to reap the whole Fruit of the general Oeconomy. She prefers the Se- curity of being led and governed to that of lead- ing and governing. She had rather be the Head guided by the Eye, than be obliged by her Want of Underftanding and Capacity as the Eye, to anfwer for all the Faults of the Hand and other Organs of the Body. And if fhe be but fure of obeying Jefus Chrift and of keeping the . ^ good Order he has eftablilhed, fhe not only is f cafy and free from Ambition i but alfo tranfported with Joy and Gratitude. SECT. VI. I. T T is chiefly on account of thofe that are X in Authority and honoured with the Mi- niftry of the Gofpel, that St. Paul teaches us that Charity is not difdainful. For it is very eafy for us to abufe our Authority, and make it degene- rate into Domineering and Tyranny : And it moft commonly happens that we frame to our- felves very wrong Notions of the Power we have received, of the Ufe we are to make of it, and of the Means that are to be employed to pro- cure it Rcfped and to make it ufeful. "What- ever feems to put the Superior on a level with thofe that are fubjeft to him, he rejedls with Dif- dain. We think, that whatever humbles him, does Violence to his Authority. They think his Condu(5l bafe and weak, who fubftitute Tears and Intreaties in the Room of Threatning and Commands. ( 70 Commands. They afcribe to Authority all fuch VT. Diftindlions as may juft be tolerated, and are not ^^^^^^^^^• evidendy ambitious. They even go fo far as to look on Poverty and Want as fhameful and dif- honourable •, and they think it would be dif- graceful to their Miniftry, fhould they reftrain themfelves to what is neceflary, and expofe them- felves to want NecefTaries, in order to become ufeful to others, at leaft in Example. II. Charity knows no fuch Sentiments •, nor did file teach them St. Paul. * Nor of Men fought we Glary, fays he to the Theffalomans^ ... IVben we might have loeen hurthenfome as the Apojlles of Chrift : But we were gentle among youy even as a Nurfe cherifhes her Children. I was in Weahiefs and in Fear and in much Trein- Ming among you., fays he again to the Corinthians. I always was with you in the State of one weak and timorous. Ego in infirmitate & timore i^ i Cor. ii, tremor e multo fui apud vos, I feemed to have 3 • forgot my Rank, Pignity and Power. I lived in a State of Lowlinefs, notwithftanding the good Succefs of my preaching, and the Luftre of the * I l^hejfal. ii. 6. Cum fo^emm in authoritate ejje» Erafmus tranflated it thus. h.vmfjtiivoi It ^otfn shut. The vulgar Tranflation of the Bible has : Cum poffemus *vobis oneri ejje : We might charge you with our Subfiilence, as being the Apoftles of Jefus Chrift. But volfis is not in the Greek. What precedes and follows has no Manner of Relation to the Subfiftence. Human Glory is mentioned before thefe Words, and the Humility of St. Paul after ; fo that the Tranflation made by Erafmus feems to be more like the Text, and more fuitable to the Defign of St. ?aul: l-^im^n- ft«f hTto<. The vulgar Tranflation has ; fa^i fumus parnjuli: Erafmus j fuimus placidi : Mons ; nve ha U T why do we look on the Difciple for J3 a Model of a Charity not difdainful ; whilit Jefus Chrift himfelf affords us a perpe- tual Example thereof, from his very Incarnation to his Death ? Though equal to his Father, (for he has the fame Nature j he has humbled himfelf for our Sake, in taking on him the Form of a Servant, and in defcending fo low as to appear in the Refemblance of a Sinner -, in fubmitting to Circumcifion and all the Obfer- vances of the Law *, in freely accepting the WeaknelTes and Mortality of our Fle(h •, and in outwardly appearing to be one of us, and the Son of Adam as well as we : He debafed him- felf even to our Mifery ; in order to heal us : He chofe to be born in a Stable, and to have no other Cradle than a Manger : He confented to live obfcure*, to remain for above thirty Years hidden in the Houfe of a Handicraft ^ and to pafs for an ordinary Perfon, for one that had no Diftinflion, no Authority, nor even any Learn- ing. During his public Miniftry, he was among his Difciples rather as their Servant than as their Lukexxii. Mafter : / am among you as he that ferveth, ^7- Very little before his Death, and as he was ready to return to his Father, he humbles himfelf be- fore them all to wafh their Feet. A few Hours after he became weak for our iake, fo far as to anticipate his Agony by a bloody Sweat, and to have his Spirits exhaufted to fuch a Degree as to want the miraculous Help of an Angel to com- fort him. When he was before Caiaphas, be- fore Herod and in the common Hall -, he refufed no Indignities, declined no manner of Affront or Derifion, ( 75 ) Perifion, to expiate for our Pride. He for VI. our Sake funk under the Burden of his Crofs •, Charaf^er. he was nailed to it for us between two Male- fadors : There he expired overwhelmed with Pains and Ignominies *, and his Charity, his truly infinite Charity did not difdain or re- fufe any one of the Remedies that were neceflary for us, nor any of the fhamcful Circumftances with which the Expiation of our Crimes ought to have been accompanied. II. It is from this incomparable Model, that all Men, but efpecially thofe that are in Autho- rity, are to learn, that Charity is not. only free from Pride, but alfo refufes no Means to ferve our Neighbour : Though Pride may look upon them as fhameful ; becaufe the principal Glory of Charity is Humility, and Humility alone can bear a Teftimony both favourable to her and per- fe6tly unfufpeded. For a Zeal joined to Au- thority may be fufpeded : But Zeal accompanied with Humility can never be fo. SECT. VIII. I. TiEFOREI finifh this Article, I muft £j inform the Reader of two important Things. The firft, that Ambition never grows old, and is not like the other PafTions, which Age and a long Exercife of Mortification and Penance will flacken and infeeble. For it is Age on the contrary, and the Honour of having lived a great many Years in the conftant Pradlice of Virtue, which ferve Ambition for a Pretence, and feem to juftify it : The firft Places and Ranks being naturally due to an ancient Merit, and an Experience of a long Train of Years giving us feme Right to condud others, or at kail ( 76 ) VI. lead to aflift them with our Counfels and good Charafter. Advices. II. The fecond Thing of Moment which we ought to be informed of, is, that the Difdain and Contempt which are the Diftindlions or Tokens of Ambition , never appear in a true Light, but when we are forced to obey fuch a Perfon as we think to be inferior to us in Merit, or when we are confined to an Em- ployment that requires fewer Talents than we have, or which fhews that a lefs Confidence is placed in our Merit and Integrity. The Com- parifons we in thofe Cafes are apt to make of ourfelves. with him who obtains the principal Authority, or of our own Talents with fuch Employments as feem not to be fuited to them, fill the Heart with Agitation and Trouble, and openly difcovers the Bottom of it. We then Ihould be glad, were we nothing at all ^ or that the Superior had a Merit univerfally ac- knowledged. But we fuffer very much to fee a Man of an ordinary Merit honoured with the firft Rank ; and we think ourfelves difhonoured by an Employment not worth the Attention of any other. III. Thus the Charity which is not difdainful, is neverthelefs very fharp-fighted, and makes room for Ambition, which is taken up with no- thing elfe but herfelf, and is willing to ferve only to make a Shew : And it fometimes happens, that very edifying People and thofe full of good Works entirely lofe the Benefit of a long Life, through an Ambition that preys on them infen- fibly, and robs them at once of their Innocence and Humility. The (77) The Seventh Article: Or, the Seventh vil. Character of CHARITY. Charaaer. Charity * feeketh not her own, *2«/.oci I. 'T^ H E Apoftle does not here mean, that »««W5. X Charity feeketh not what may contribute to maintain or increafe her Store *, or that fhe is un- concerned or heedlefs in puiTuing her true Intereft. But he puts it in Oppofition to Self-love, which inclines thofe in whom it is predominant to make themfelvcs the fole End of all they think or do ; to mind nothing in the World but their own In- tereft, and to facrifice the Welfare and Advan- tage of their Brethren to the fole promoting of that. This odious Charader of Self-love is not much to the Honour of Pride which often affeds to deck itfelf with a much more noble and gene- rous Difpofition -, and would take it as a great Offence, if one fhould accufe it of a bafe unwor- thy Self-love, wholly taken up with the Thoughts of itfelf alone, and reduced to thofe narrow Bounds by its own vile Difpofition and Meannefs. But Pride which owes its Birth to Self-love, in vain ftrives to hide and difown the Ignominy thereof: And we can from itfelf never learn whether it be more really noble or fublim.e than the corrupted Principle from which it draws its Original. II. All thofe who have endeavoured to fearch and dive into the Bottom of the human Heart, and have added the Light of Revelation and holy Scripture to their own Reflexions and Ex- perience, have acknowledged that the Heart of Man, (78 ) Vir. Man, fince the Fall, is folely actuated and Charailer. pofleffed with the Love of itfelf, and that this Love is become the Principle and the End of all its Adlions, Defires, Hopes and Fears ; that it never concerns itfelf about Good or Evil -, un- lefs they immediately regard it -, that it makes it- felf the Center of every thing round it, and is to itfelf in lieu of the whole IJniverfe, which it confiders no further than as it relates to it, and to which it is an abfolute Stranger, in whatever does not unite it to its own Intereft, SECT. IL L 'Tp H E Love of one's felf was not thus X in its firft Original j becaufe it was then fubdued and fubordinate to the Love of God, which was the Rule, the Principle, and the End thereof. For Man did then love him- felf lawfully •, in firft loving God and then him- felf for the Sake of God j in always referring his Ufe of all Creatures to him •, in looking for his own Perfedion and Felicity in none but God ; and in uniting himfelf to him, as to the Smninum Bonum and fupreme Righteoufnefs. II. But Sin has feparated thefe two Loves. Man has loft the Love of God by refufmg to obey him -, and he has only retained the Love of himfelf, which by remaining alone, is become the Mafter, and has ever fince endeavoured to fill the Vacancy in which the Love of God left it by withdrawing from it. Inftead of obeying as before, it has alTumed the Command -, inftead of keeping within its true Bounds, it has extended its Territory without either Rule or Meafure ; inftead of depending on good Order, it has fpread Confufion every where j and inftead of referring 2 itfelf (79) itfelf wholly to God, it has endeavoured to make VII. every thing refer to itfelf; and thus made itfelf Charader, the Center of all. III. This Love being without Rule or Direc- tion, is become a Tyrant by becoming a Rebel. It has in the Heart of Man ufurped the Rank which was due to and fit for God alone : It boldly feats itfelf on his Throne -, and thus, by govern- ing Man in the room of his true and lawful Mafter, it has perverted his Order and Oecono- my : It has thrown Confufion in all his Affec- tions and [Sentiments ; not being able to replace that Priinum Mobile on which they were perfe6tly dependent : It has introduced fuch Confufion into his Thoughts and Defires, as makes it impolTible he fhould know himfelfugain ; and it has altered and impaired his true Grandeur by fo many WeaknefTes, Degradations and Excefles ; that it feems to have made him quite another Creature, which hardly preferves any Traces of the Hand that firft formed him. SECT, III. I. 'T^ H U S Self-love has made the World to JL be a new City, quite the Reverfe of that wherein the Love of God fways : And had God fuffered Self-love to govern all Men, without re- forming the Hearts of many through his Grace ; the whole World would have been but one great Babylon^ an Enemy to the heavenly Jerufaiem \ and the Ufurper would have been acknowledged therein for the only Sovereign : While the lawful King would have reigned alone in Heaven through Charity. But God of his Mercy has been pleafed to referve even from the Creation ioim faithful Servants, which prefer him to all other f 8o) VII. other things, and which facrifice for Love of Charader. hj^-i not only all other Goods, but even them- felves and whatever they have received at his bountiful Hands. II. Whence it happened, that two Cities were formed, which now divide all Mankind who are become Citizens of either the one or the other : And thefe two Cities, formed by two dif- ferent Loves which prefide in them, have taken up their Character. In the one, they love God even to the Contempt of themfelves ; and in the other, they love themfelves even to the Contempt of Almighty God. Fecerunt ci-vitates duas amoves Auft lib ^^^ •' ^^^^^^^^^^^ fcilicet amor fui ufque ad contemp- 14. de ci- 1^^^^ D^^ ' Ccelefiem verb amor Dei ufque ad con- vitate Dtitemptum fui. c- 28. in. 7 he Citizens of both thefe rival Cities are not diltinguifhed in one and the fame vifible Society. They are engaged in the fame Em- ployments •, they feem taken up with the fame Cares and Work •, they are oftentimes united by the fame Faith and the Ufe of the fame Sacra- ments •, they are difcerned from each other only by the Heart •, and while fome are the natural Inhabitants of Babylon^ others are Outlaws and Strangers there, and Uve in the continual Expedla- tion of their Return to Jerufalern^ which is their true Country, SECT. IV. I. T T even happens very often, that the Citi- X zQus of Jerufalefn ret2LiD fomething relating to Babylon •, becaufc their Hearts are divided between the Love of themfelves and that of God ; and ftrive to patch up a Sort cf Peace or a Coalition between the two Kings, one of which 3 ^^s ( 8i ) has a Right to all, and the other is wilhng to Vir, ufurp all. There is no Man in this Life, but ^^^^^^'^^* what preferves fome fecret Correfpondence with the Babylonian Tyrant, though he obeys in his Heart the King of Jerufalem. For the Charity of the Righteous is not fufficiently perfeft before their Death, or able entirely to banifh Cupidity, which is nothing in the main but the Love of one's felf. Only they refift it : They ftrive with Succefs to enfeeble it, and they reduce it to their Obedience, inftead of fubmitting to it. IL But notwithftanding all their Vigilance and Efforts, they cannot hinder Self-love from always prefenting itfelf to theirView -, they cannot keep it from being conftantly ready to infmuate itfelf into all their Adions and Defires,to fnatch by Surprize fome Part of what was defigned for God alone, and to ftrive by an indefatigable Perfecution, to corrupt either the Motives or the End of whatevet we make Ufe of to fubdue it. SECT. V. L T7 O R this Reafon, it is of the greatefl XT Importance to know an Enemy that is fo near a Neighbour : Who has a Retreat in our very Hearts •, and who can eafily rob us of all our Advantages, in letting us poflefs all the Out- works. The Vice of Self-love, as I have already obferved, does not confift in our being ourfelves the Objed of it •, for we are ordered to love our Neighbour as ourfelves : The Fault of the Love we bear ourfelves,confifl:s in loving our- felves for our own Sake, and in eftablifhing our- felves as the ultimate End of every thing whatever. IL Such a Love, which is not only deflitute G of ( 82 ; VIL of the Love of God, but even an Enemy and a Ri- Character, yal to it, has no Relifli for the true Goods, which are fpiritual and invifible, and the greatell of which are deferred till after this Life. It con- fines itfelf to fuch Advantages as are vifible and prefent -, and as none of thofe is the true Good of Man, it makes him become a Slave to all thofe things, which he ought only to make ufe of j it fills him with needlefs and fruitlefs De- fires, for Things, which are feldom granted to our Defires : It troubles and agitates him with perpetual Envyings and Jealoufies : Becaufe it would monopolize that which muft neceffarily be divided -, it imbitters him againfl his Competitors, who would difpute or take from him what he looks upon as his peculiar Happinefs ; it gives him an empty Satisfadion, when he fucceeds, and a no lefs vain Grief and Melancholy, when his Defires are not anfwered by Succefs. III. And as moil commonly all Projeds mif- carry, and all Hopes prove abortive. Self-love does then metamorphofe the Defpair into a Sort of Philofophy, which affedts to defire nothing not in itfelf ; but which makes the Soul concenter in herfelf alone, and reduces her to feed on her own Subftance, by wrapping herfelf up in her own In - digence and Mifery, and by feparating herfelf from all the World by an univerfal Schifm ; which does then break out and appear more openly, and which was before but the predominating Difpofi- tion of Self-love. SECT, ( 83 ) SECT. VI. I. T T is chiefly by this fchifmatical Dipontion VII. X that Self-love is known again-,, for Cha- ^^^^^^^'" ' rity, which is always mindful of the Interefl of others, and always ready to overlook her own Concerns for their Sake, loves to diffufe and communicate, and never thinks herfelf happy but when fhe may contribute to the Welfare of others : Becaufe her Goods cannot be diminiHied by being divided, as they are all promifed and granted to her Defires ; and becaufe the fureft Way to multiply them for ourfelves, and to have a greater Share of them, is to endeavour to render them common. II. This Chara6ler of Charity, if well ex* amined, is foon known by the quick-fighted to belong to Charity alone : But Self-love can mi- mick it ; efpecially when it is not very fierce and ' difdainful ; when it is more heedful to pleafe and infinuate itfelf than to lye hid under the Cloak of pretended Philofophy : For there are Self-loves of all Kinds ; fome in Appearance difmterefted can eafily deceive fimple and honefl: Souls, who in the dark fometimes give the Hand to a bad Guide taking him for a good one ; and who having knocked at the Door of Viitue, which Hands next that of Vice, as St. Gregory of Na- zianzen fays, do not perceive that the Gate of Vice, (as Vice is always more obfequious than Virtue) is prefendy opened to them ; while that of Virtue (always more auftere and circumfped) remains flill unopened. III. There are People who feem to have no Self-love ; becaufe they have none that is fenfi- ble and eafy to be perceived : But this fometimes G 2 happens ( 84) VII. happens, becaufe they have united all Kinds of Chai-ader. Self-love together •, and in order to indulge them all, have tempered the one with the other ♦, being willing to facrifice none of them, and to m^ake Ufe of every one. For one Kind of Self- love when too confpicuous is an Obftacle to ano- ther : For we fometim.es give Offence to fome, by letting them fee, that we endeavour to pleafe others *, as likewife we may fometimes difpkafe certain People, by praifing and fetting off to Excefs fuch good Qualities as they are not pof- feffed of. IV. A. cunning and experienced Self-love, which is willing to lofe nothing, never fhews any Wit, Erudition, Piety or Mildnefs of Tem- per but apropos. It aims at making every Body pleafed v/ith it : It endeavours to make all Men if pofTible its Admirers. Its chief Pur- pofe is to inchant all the World both wife and fmiple, by fomething like what they are them- felves : So that none may efcape being catched in fome of the Webs that correfpond w^ith the Center, wherein Self-love like the Spider lurks. V. Thefe People whofe Temper and Charac- ter would be admirable, if they made but a good Ulc of it, and if they did not facrifice to the Idol of Self-love, thofe good Qualities God has lb abundantly endowed them with, are fome- times ignorant to their lad, of the State of Se- dudion they lived in : And it is only after the Veil which hid the Bottom of their Heart from them is remov^ed, that they become fenfible what was the true Aim of their Politenefs and Com- plaifance for others, of their mild and ingaging Ways, of their Talents, of the general Efteem and Confideration they had, of the valt Depenii- ance ( 8s ) ance otfiers had on their Counfels, and of the good VII. Succefs they have met with in all their Condud. Cl^aradcT, They are fenfible, that they have in all this re- ceived a vain Recoinpence for many things, which ought to have procured them an eternal Reward ; and in fhort, that they have metamor- phofed fuch excellent Gifts as might have been of eternal Service to them, into * Webs inca- pable of becoming fit Garments to cover them. VI. Thefe Perfons muft have what St. Jujim faid, repeated to them •, Purga amorefn tuuin : ^- qi/ajn fluentem in Cloacmn converte ad borlum.Th.Gy muft be ftirred up to purify their own Heart and Love, and made fenfible by earneft Reprefenta- tions of the Wrong they do themfelves, by turn- ing afide to a Place of Dirt and Filthinefs thofe pure and flilutary Waters, which ought to water a delightful Garden, and to contribute to its Em- bellifhment with Flowers and Fruits, SECT. VII. I. r^ T H E R S feem to be ftill more difinte- \^ refted than the above-mentioned Per- fons ; becaufe they feem to be fo much taken up with the Care of others, and fo unconcerned with regard to their own Wants ; Nay, fo hard and auftere in whatever they chufe for themfelves ; and are on the contrary fo very quick and atten- tive to provide for whatever may be proper for others ; that one would be apt to think Self-love a Vice perfedly ftrange to them ; and that Charity is the Primim Mobile of all they do. It would indeed be the utmoft Degree of Injuftice, to fuf- * They weave the Spider's Web . . . Their Webs fhall not become Garments ; neither fnall they cover themfelves with Ihei? Works, i/a/WW/>. 5, 6. Gj peft ( 86 ) ^ VII. peel thefe heavenly Difpofitions of any Mixture Character, of fecret Leaven. We muft be fatisfied with fuch a lovely and charming Outfide, and think its In- terior ftill more worthy of Admiration. II. But if thofe Perfons, whom we mult not by any Means judge, fhould happen to judge themfelves •, if they lliould take Advice from one fo enlightened as St. Auftin was ; this great Perfon would no doubt advife them to examine, not fo much what they do, as the Intent and Purpofe of what they do. He would afk them, whether the Defire of making themfelves the Objefe of the Gratitude and Attention of others, is not the Principle of the little Concern they feem to exprefs with regard to themfelves ? Whe- ther they do not expet^l, that it will be taken Notice of? Whether they are not fecretly grieved, when the Preference which they give others before themfelves by negleding their own Interefts, is not immediately recompenfed with a new In- creafe and redoubling of Love ? Whether they are not more quick, earneft and attentive to fuch Perfons as have more Wit than the reft to dif- cern it, and more Juftice to requite it ? Whether they are not a little too indulgent in praifing or excufing thofe who are thus the Objeds of their AfTiduity and Care, in Things that are not per- haps of the ftridteft Regularity ? In fhort, if a- mong a Multitude of good and obliging Ways cxpreiTed, Artifice, Fawning, and the Art of readily giving an obliging and favourable Turn to every thing, do not often betray an Heart fond of Approbation and Praife, and which appears fo perfeflly to overlook itfelf for no other Pur- pofe, but to be fought to with greater Relifh and Eagernefs. III. If they fhould anfwer to all thefe Queftions with ( 8? ) with an ingenuous Freedom, that they are juftly VII: afraid of their being indeed but too far at Bot- ^^^^^^^^^ torn of their Heart from what they outwardly appear to be •, St. Auftin would no doubt tell them, that the Diltinflion and Unconcernednefs they affect, are the Proofs of a much more violent Self-love than that which is lefs careful to conceal itfelf by fhewing its own Deformity, and is thereby deprived of what might feed and entertain it : Whereas the other remains quiet and eafy under the Mafk of difinterefted Love ; and feeds on whatever it robs Charity of, the Appearance of which it has ufurped. IV. Would you know what Sort of Love you are actuated by ? The fame Father v/ould tell them again, See^ to what End it tends ? Ex- amine what its Hopes or Expedations are ? Vis * nofce quaiis a?nor fit ? Vide^ quo ducat ? Do * St. Jufl, not confine your Examination to the bare Out- p!^^^' ^" fiJe of your Adions, your Affiduities and obliging Cares, and of the outward Sacrifice you n-iake of your own Intereft to that of your Brethren. Search your own lieart and enter it again, to examine its predominant though perhaps moil fecret Defire. For it is to this Motive, wholly , unknown to Men, but perfe6lly known to God, that the Apoftle refers, when he tells us, that Charity feeketh not her own : Scripura divina intrb nos revocat . . . ah ifta fuperficiey quce jaula- tur ante homines^ revocat nos intra. Redi ad con- fcientiam tuam^ ipfam interroga. Noli aitendere quod floret foris \ fed qucs radix eft interna, V. The Flowers that appear outv/ardly may be entirely barren and fruitlefs •, they may bor- row the Luftre and Beauty of thofe that fpring from Charity. Go then to the Root i fee from what Principle they are derived. If it be bad, G 4 and; ( 88 ) VII . and it is the Love of yourfelf that makes you Cjiaraft^r. mimick the Appearance of Charity *, your whole "Work is vain and loft. Such a Root can never produce any eternal Fruit : But if it be Charity that throv/s out its natural and genuine Branches •, if the Love you have for God and which you bear your Neighbour for his Sake is pure and fincere ; be eafy and fear nothing. Whatever fuch a Root . A q-^m ^^^1 produce is excellent. Noli attendere quod % in'Epift.fi(^^(^i foris: fed quce radix eft interna, Radicata a Joan, eft cuptdttas ? Species pot eft ejfe honorumfa5lorum^ *vere opera bona eJfe non pojjunt, Radicata e(i Charitas ? Securus efto j nihil mali producere po^ teft, SECT, VIII. I. T> Y all this it appears, how important it is j3 to dive as deep as pofTible into one's Heart, and to purify all the Motives of it, even at a time when all the Appearances are favourable, and when we are intent on facrificing outwardly our own Intereft to that of others, that is, to the Law of Charity and the Defire that the Love of Jefus Chrift may predominate in us and our Brethren. But when this Examination is made, with all the Attention and Serioufnefs it requires ; then are we aftoniflied at the incredible Difficuky of pulling out of our Hearts the Root of Self- Jove : And how feldom it happens, that we en- ^ ^ ,n tirely fubdue it to Charity. * Fauci., fays St. ^raa". %%. Auftin.^ fc propter e a diligunt ut fit Deus omnia in in Jean, omnihus. There are but few who love them- felves well enough to defire, that God may be the fole Objed both of their Love and of that of all others. Moft People keep back for themfelves a Part of their burnt Offering, and endeavour ( 89 ) endeavour to fnatch away feme of that of their Vir. Brethren, Charaacr. II. They love themfelves for their own Sake, and define to be loved by others alfo for their own Sake. Charity, it feems, would in their Account be too difinterefted, was it perfedly pure and unmixt. Human Referves are a Comfort to them. They would find themfelves too poor, without thefe their fecret Thefts : And as they have much ado wholly to abandon and forget themfelves •, they would cfteem themfelves as no longer living in the Heart of their Brethren, were Jefus Chrift entirely and abfolutely Mailer of them. Thefe Errors, which we but very feldom mend, are both the Remains and the Proofs of a violent Self-love, which thinks that all is irretrievably loft, if it cannot be allowed to fhelter itfejf into fome fecret Afylum •, and which thinks itfelf ready to expire, if it rnuft al- ways be obedient to the Dictates of Charity. SECT, IX. I. jjLL., fays -St. P^«/, feek their o'ujn^ ^^^Phil. ii. «/* the things which are Jefus Chrift'' s. And zi. it is remarkable, that this ExprefTion, as general as it is, is not a Cenfure on fuch Men as are given over unto their Infidelity, nor even on the faithful in particular •, but that it chiefly re- gards the Minifters of the Gofpel, which are there meant, as may be Teen by what precedes. / truft in the Lord Jefus, fays the great Apoftle to the Philippians^ to fend Timotheus fhortly un- to you •, tbat I alfo may he of good Comfort^ whe» I know your State, For I have yio Man like- minded^ who will naturally care for your State ; for all feek their own^ not the things that are Je- fus Chrift' s, II. Peo- ( 9o) II. People need not to be informed, that this ExprefTion muft not be underftood in the Rigour and ftrid Senfe of the Letter ; and that it ad- mits of fome Exceptions like thofe of St. Paul and Tmothy : But it was not for no Furpofe, that the Holy Ghoft made it fo general •, for, his Intention no doubt was, to inftrud us, (by fpeaking thus of the very Evangelical Minifters that were in the Time of the Apoftles theni- feivesj of the violent Biafs all Men have for the promoting of their own Intereft, and how rare it is, that thofe who have the Reputation of being perfed, have indeed entirely fubjedled this to Charity. III. A certain Sort of Sacrifices which cofx: but little, and require not an univerfal Renouncing of ourfelves, contribute very much to deceive and impofe on us. Many things we may for- fake, without forfaking ourfelves. We give Skin for Skin, as Satan laid to Job, and the lafl Viclim we give is Self-love. This Love, which is nothing elie but our natural Defire of being hap- py, or is at leaft the firft Effedt of it, is faulty only becaufe it pretends to be happy in this pre- fent Life •, becaufe it wants foon to be fo, and by the Enjoyment of thofe Goods, which it is allowed only to make Ufe of j becaufe it pre- tends to be happy, in die fulfilling of its Defircs, looking into itfclf for its ov/n Felicity, which it hopes to find in the PoirelTion of its Peace and Freedom. IV. To mend this Love and retSlify it, we muft not take from it all Defire of Happinefs ; for it would be impofTible to do that. We muft not be abfolutely forbidden to love at all, be- caufe we love amifs„ This would be deftroying, not reforming of Nature i it would be rendering Man ( 91 ) Man ftupid and motionlefs, not regulating his Vir. Dcfires and Adivity. Non vobis dicitur ut nihil ^^^f'^^^' ametis^ fays St. Auftin^ ahfit : Tigris mortui^ de- y{, xxxii* teftandi^ miferi efitis, fi nihil atnetis. Amate : fed quid ametis^ videte, V. Man, in order to be taken off from the Love of himfelf, muft be fhewn a Good greater, more prefent, and more intimate with him than himfelf i more capable of fulfilling his Defires, which are infinite. He muft be made to love it, by making him fenfible of the perfect Suavity thereof : He muft be drawn towards it, by an heavenly Attraction and Pleafure : He muft be kept from ever referring this Supreme Good to his own Satisfa6lion, and from uniting himfelf to the Beauty he finds in it, without uniting himfelf at the fame time to its perfedl Holinefs and Right- eoufnefs : He muft be raifed above himfelf and his own Happinefs, above the Pleafure he finds in loving, above his own Virtue and the Per- fedtion communicated to him therefrom ; not by renouncing all thofe Things, which are indeed very great Goods and the Gifts of God ; but by reaching ftill beyond them all, in Purity to be united to him, who is the Source of them ail. VI. An Heart thus truly chafte does never ftop at what ferves it only as a Step to afcend : But where (hall we find that pure Heart ? Where thofe Wings ? What is become of their Swift- nefs ? They are almoft always incumbered with a Glue which hinders them from fpreading. A thou- fand and a thoufand various Interefts and Inclina- tions retain them •, and our Love, inftead of fly- ing to its true Object, only languifties among the Objefts of Self-love. Ohligata anima ^'^^'^^^'^ Au[i.Vx2d. terreno^ c^uafi vifctan haJjel in Pennis. Volare non in pfalm poteft, cxxii, SECT, (92 ) VII. Cbarader. SECT. X I. 'np H E Objeds on which Self-love fixes its X AfTe6lion, are not only fuch as are Ob- ftacles to Virtue, and as it were have their Con- demnation written on their Foreheads, as fenfual Delights, and the other Objedts of a Cupidity evidently criminal. The mod innocent and moft lawful ; nay, thofe very Objeds which are de- figned to raife us to a high Degree of Virtue, but which in the mean time may be feparated from Charity, are thofe which Self-love is moft fond of, and with which it is beft fatisfied, whenever it can attain them ♦, becaufe they feem to ftrip it of all its Vilenefs, and even to juftify its vaft Fond- nefs of itfelf. It greedily catches at whatever can be of any Credit to it, or hide its Deformity. Fallings and Abftinerice feed it ♦, voluntary Hu- miliations elate it •, the outward Contempt of all Sorts of Difcindion is to it a Diftinclion *, plen- tiful Alms make it think itfelf abundant in good Works •, a great Faith capable of working Mi- racles, perfuade it of its own Sandity ; the Un- derftandingof the Scriptures and of theMyfteries found therein, leaves it no Doubt but that it is animated with that divine Spirit who dictated them i the Courage and Fortitude that make him a Spedacle to the World in the midft of Flames, are an infallible Demonftration to it,, that it iixcrilices itfelf oui of a mofl ardent Cha- rity. II. But the Holy Ghofl informs us, that Cha- rity may be feparated from all this admirable Outfide ; that Self-love may pofTibly be the End of it •, and that it is always fo, unlefs the Love. of God corrects and rectifies it, in elevating the Soul ( 93 ) Soul above herfelf, and in making her attribute Vlt. and refer to God his own Gifts, which Self-love Charaaer. unjuftly detained. III. For, it is chiefly obfervable, that nothing but a good and pure Love can be the Remedy of a bad one -, that Self-love which has ufurped the Place of the Love of God, can never be reduced again into Order, and brought into the fecond Place, unlefs by the Love of God, to whom the firft is effentially due ; that the Vice of Self- love folely confifts in monopolizing the Gifts of God, and in eftablifhing one's felf as the End of them ; and that this Vice always fubfifts, un- lefs the Love of God refumes his Gifts out of the Hands of the Ufurper, to make a Sacrifice of Thankfgiving of them •, that whatever may be favourable to Self-love, and indiredlly contri- bute to make it quicker and more violent, is not capable of fubduing it -, and confequently, that the more fhining the Gifts of God are, the more they ferve, contrary to their Appointment, to nourifli and entertain Self-love, inllead of curing it ', that this Love is not like other PafTions, which have their proper Times and Intervals, the Objects of which are not ahvays prefent, and which, as they are mixed and often oppofite, are mutually an Obftacle to and bridle each other ; for the Love of ourfelves, which is in- feparable from the Dcfire of being happy, is a Principle inceflantly ading, of which every thing is the Objed, and from whence all our Paflions draw their Original. IV. Therefore this Love is always ready to unite itfelf with what may indulge and fatisfy it -, to eftablilh it felf as the Center of every thing ; to confine itfelf within itfelf, unlefs another Love fuperior to it frees the Soul from this volun- tary ( 94 ) VII. tary Tyranny, unlefs the particular Grace of God, Charadter. on all Jfijch occafions when v/e are called to a(!R:, perpetually redrefles and redlifies our Will, whofe Biafs towards itfelf is conltantly the fame. St. ^«/?. Amor fanElus ad fuperna elevate off ad ea qu(Z Prasf. in noYi tranfeiint excitat anijnam^ & de profunda in- Pf. cxxii. j-^yyii igc^af ad Cesium, The Soul being then ele- vated by this new Love, which reftores the Free- dom of her Wings, is no longer detained by the Objedls of Paffion, or by herfelf. She here- by mounts even to God himfelf, loving him in whatever fhe loves, and more than any thing ^,., fhe loves. Mundataanma ah affe5lihts fordidiffi- mis feculi^ tanqiiam extenfis pennis vo/at. ^Oy nifi ad Deum^ afcendens volando^ quia afcendit am ando ? SECT. XI. I. 'T^H IS Difpofition which keeps the Heart i conftantly turned towards God, and rea- dy every Minute to fly again up to him, is the Difpofition of fuch only as are perfed. It is to others the Objedl of their Defires and the Sub- jedl of their Sighs and fecret Lamentations, which can never be fincere, unlefs thofe Perfons have already been made willing to be delivered from the Bondage of their Self-love, and to receive St Aud ^^^^ Wings which they admire in others, ^od prsf. in antequafji pojjit^ ge?7iint hi tcri'a^ fi jam ineft el Pf. cxxii. volandi defideriu?n. Thefe Lamentations of the ^ ^. ^ Dove foon obtain its Wings *, if they do but ''"continue, and are accompanied with this hum^ ble Confefiion, that without Grace conftantly re- newed, Self-love takes hold of every thing, and infedls every thing, in Proportion to the Degree ot the Confcnt given it , and th^it nothing in the Pradice ( 95 ) Practice of Virtue is more difficult than a total ^ VIL Oblivion of one's felf and one's own Interefts, Cliara£ler. in order to make our Neighbour the Center and the Objedl of our whole Attention. II. He alone who has experienced this will ac- knowledge it : But when we have made no Ef- forts to obtain this moft fubiime Difpofition ; nay, when our very Efforts have not made us fenfible, how much we were againft and diflant from it ; we cannot but read with a cold Un- concern what St. Paul fays : That Charity feek- eth not her own. . . and that we mufl not * look * Phil, ii, e'very one on his own Things : But every Man a I- 4- fo 7nuft look on the 'Things of others : Becaufe v/e know neither the Extent nor the Perfedion of this Duty, which we imagine we fulfill -, or which we at leait flatter ourfelves v;e fhall fulfill whenever we pleafe. But there is a vait Dif- ^ tance between the Thought and the Execution ; when Self-love muft etfedually be weaned from what is its Delight -, when we are obliged to take from it all Sort of Empire over our Hearts ; when we are to refufe it feverely, and for ever the Share it pretends to have in our Adlions and Sentiments ; when we muft keep it in Slavery and under the Y oke, and make it the JViinifter and Servant of the Love of God -, of which it is always jealous, and of which it has long been the Rival : jEfnulus Deo, as \ St. f St. J-ifi, Aujlin fays, and to make it ferve to the Love ^ib. ii. de of our Neighbour, which it was its conftant ^^"* ^^ , Defign to enflave to itfelf ; even when it feemed • • ^ ' moft eager to promote the Intereft of it : Suhji- cere volens proxi?nu?n fihi. The (9^) viTak VIII. The Eighth Article: Or, the Eighth Charatler. CHARACTER af CMARITY. * The vul- Charity is not * eafily provoked, gar Tran- flation has SECT. I. A' what has been decreed and deter- mined by Providence , and bear with Patience an Injuftice which cannot deprive charitable Men of their Innocence, or make them lofe the inti- mate Union which they are ftill in with Jefus Chrift and his Church : The Dodlrine of which they reverence, and in which they honour the Paftors and Minifters: The Unity of which they maintain with all imaginable Care, both by their Difcourfes and good Example : To which they never endeavoured to ftick more clofe, than when they feem to be feparated from it •, and to which they impute not the Prejudices and unjuft Ufage of fome of her Paftors, whofe Condud does not anfwer her divine Light and Equity. II. So long as they continue in thofe Sentiments and Difpofitions, their Charity renders them the Martyrs of Truth, which they prefer to all Ad- vantages, and even to thofe which Piety regards more than all that Men can take from her. Charity again makes them alfo the Martyrs of Unity, which they prefer to all public and private Interefts, that might be capable of mak- ing them break through it. The Heavenly Fa- Se. Auft. t^er crowns them in fecret : Hos coronal in occulta Lih. ds've- Pater : While they are rejedted by Men, who ''^^^% either know not their Innocence or are Enemies • ^' ^^" to it ; and he prepares eternal Rewards for their inviolable Attachment to his Church, founded on no other Motive but their Love for her and her true Unity, and not on any of thofe Interefts which retain in her Bofom fome of fuch as have loft ail Charity •, for many of them, as St.Auftin remarks, are tied to it by merely temporal Ad- vantages : Multt amtjja Charitute ^ropterea non exeunt ( loi ) exeunt for as ^ quia fcecularihus emolumenth ienen- VIIL "^ tur : Whereas luch Men as are perfecuted, turned Chara^ter^ out, deprived of their Dignities and Employ- ments, and reduced to great Indigence, becaule they will not in the leaft deviate from their Duty, can never be fufpeded to ftick clofe to the Church, by any other Motive than that of a Charity and Love equally firm and difinterefted. * Ibi magh prohantur^ qua??! ft ijttus ■per?naneant^ ^f '^"'*^* cu??i adverfus Ecclefiam nullatenus eriguntm\ -^aJ ^ fed in folida unitatis petra for tiff mo Cbaritatis ij, n.'zS^ rohore radicantur. III. Thofe fpifitual f Men, as St. Aufti?i calls them, who thus remain faft bound to the Church, at a time when they feem to be feparated from it, by the Malice of fadlious Men and the Weak- nefs of others, are confirmed in this Difpofition, by a Charity that is never provoked and irrita- ted, either againft the Violence of the Enemies of Truth and Juftice, or againft the Irrefolution and Weaknefs of thofe who ought to defend them. They are ready to fuffer all, even Perfecution, or being abandoned to the Calumny of the one and the unjuft Silence of the otBer, to the Ha- tred of powerful Enemies and the weak Appre- henfions of thofe Friends who dare not declare for them out of politic Confiderations. They never make their Fidelity and Duty depend on any Event that itfelf depends on Men. They are eafy, becaufe they hope for none of thofe things that can be refufed to them •, and they are willing never to refufe any thing that Divine Providence may permit them to undergo : And as it is God alone who comforts and fortifies ^ Spirituales non eunt foras, cum vel perver/itate, *vel ne^ cej/itate hominum videntur expelli. jiuguji. Lib. i. de Baptc» €. 17. a. 26. H 3 them. ( 102 ; VIII. them, they are never provoked or irritated, ei- Charader. ther againft open and protefled Perfecutors, or againft fuch Veak and faint-hearted Friends as do lometimes endeavour to colour their Want of Courage, by (tiling the Zeal and Stedfaftnefs of thofe whom they have not Refolution to fup- port, exceflive. SECT. IIL I. ^Tp HIS new Temptation, when it comes A unforefeen, and does not find in the Mind a full Perfuafion of the Truth, and in the Heart a chafte and difinterefted Love for her, feldom fails to overthrow thofe whom it attacks ; they but impatiently bear, that one fhould add an unjuft Cenfure to the Hardnefs of the Trial they -undergo ; they look with a fort of Cha- grin and Vexation on the happy and eafy Si- tuation of thofe who feem not to know them again, and to be afhamed of their Virtue ; they fay to themfelves, ("after Satan has whifpered it to them,) that it is in their' Power to free them- felves from the Ignominy they live under ; to become equal to thofe who cenfure or negledt them, and to arrive at the fame Credit, or at lead at the fame Tranquillity which they enjoy. IL They then begin to examine, whether the Truths which they have hitherto maintained, are lb very certain as they thought them ; and whe- ther they defer ve, that they fhould expofe them- felves to every thing, and even to fuch Cenfures as are always dangerous to true Piety, in order to defend them : As the true Light diminifhes in them, they imagine, that they receive a new one. I'hey are incefliintly deliberating and con- iulting, and feldom do it with People that are 3 capable ( I03 ) capable of reftoring them to the Courage and in- VIII. ward Tranquilh'ty which they have loft. And if ^^^^^•^^^ they happen in fuch difmal Circumftances,to receive fome Grief, whether real or imaginary, from any old Friend who is zealoufly addided to Truth ; this laft Stroke perfedly determines them, to clofe with the Party to which they thought they fhould be averfe all their Days. But they attri- bute this their Change to any Caufe, except the true one. They have been provoked ; they have been irritated •, their Charity has been fucceeded by an unmanly Refentment -, and in lofing her^ they have loft all their Refolution and Strength, SECT. IV. I.'Tp HI S no doubt will be thought very ex- X traordinary, but by fuch only, as know not how liberal and free the Gift of God is ; how weak and fmall are generally the Roots by which Men adhere to Truth ; how rare is it, that thofe who feem to be full of Zeal for her, have fifted it up to the Bottom, and know all the Importance of it, and all the Relations it has to the moft effential Parts of Religion and Piety ? How much, on the other Hand, Self-love, and with it the Love of human Glory, Repofe and Liberty, are deeply rooted in the Heart, and • how eafily they may turn it towards thefe Ob- jects, by leffening the Impreflions made on it by the other, and by rendering the Mind attentive to whatever may excufe or juftify this Change^ when Confcience does no longer fpeak, or when her Voice begins to be defpifed, under the Notion of an old Prejudice, the Illufion and Falfity of which Experience has made evident, H 4 n. We ( 104 ) VIII. II. We muft be better acquainted with and more Charaaer. ^gj^fi^le of the invaluable Price of Truth and Ju- • {lice j and never make the Alfeclion and Attach- ment we owe them to depend, en the good or badUfage we may experience from fuch as appear to be better inilruAed in them than others. Though we fhould happen to difpleafe fome, or were even to become flifpeded by all •, yet ought we not therefore to Ihew a kfs Zeal for the Caufe they maintain, nor to eclipfe and drown the Merit of the Services they do the Church, according to their own Employment and Talents. Otherwife it would be loving one's felf, not loving the Church and Truth. This is being gnilry of a childifh and weak Self-love, which meafures every thing as it relates to itfelf •, inftead of following the Dictates of a noble Cha- rity, that towers above all little petty Interefts and private Piques, to become ufeful to our Neighbour, to v/ork in concert with him, for the Prefer vation of the precious Depofitum of Antiquity, and to augment the Reputation and Credit ot thofe who know better than others the Advantages and Difailers of the Church ; the Frauds and Cheats that have crept into it, and the proper Remedies for them, SECT. V, I. y T is this Duty, which St. P^?// fo earneflly i recommends to the Faithful of TbeJ/alcnka^ I Thef. V. when he thus addrefied them : IVe hefeech you %2, 13. Brethren, to know tbeni which labour among you ^ and are over you in the Lord, and admonijh you ; and to efieem them very highly in Love for their Works fake \ and he at Peace among yourfehes.. It is your chiefeft Intereft, to love and reverence thefe ( 105 ) thefe Men full of Wifdom and Zeal. It is your VIIL greateft Intereft, to live in Peace with all Men. Charaaer. It is for your more than for their fake, that I en- treat you, to be always united to them. Te knoiv, j q faid the fame Apoftle to the Corinthians^ the ir^ j6. Houfe ^Stephanas, ^Fortunatus, ^«J Achaicus ♦, and that they have given themfelves up to the Mi- niftry of the Saints : 'Therefore^ I hefeecb you Bre- thren^ that ye fubmit unto fuch^ and to every one that helpeth with us and lahoureth. Thofe whom I thus recommend to you, are the molt ancient, the molt zealous and belt inftrudted among you. Be ye ftedfaftly attached to them : Hear them with Docility'-, and refped their Condudl and Sentiments, tt is an ineftimable Advantage, to know the true Servants of God and to be united to them. To this principal Grace of God are owing a Multitude of others that proceed from it. Our Goldnefs towards them might otherwife very well degenerate into a total Separation, not only from the Perfons, but alfo from the Doc- trine, and become the Source of a very fatal Miftake. II. We muft ftick fad to fuch as have taught us the Truth, for fear we Ihould abandon it ; and that we may remain conftantly attached to them, we muft excuie and pardon whatever they may do againft us, either out of Ignorance or Defign. Charity is never provoked and ir- ritated ; fhe always unites with the Church in the moft tender and moft affedionate Manner, even when ihe feems to be rejedted by it ; fhe inwardly preferves Peace with thofe who teach and maintain Truth, even when fhe feems to be defpifed by them : Her greateft and moft im- portant Objeds are Truth and Unity •, fhe is al- ways ready to facriiice all human Interefts and Refentments ( io6 ) VIII. Refentments to them ; fhe knows very well, eharaaer. ^hat fuch a Sacrifice is her greateft Glory, and that fhe would be overpowered were it not univerfal and without Reftridion, that Charity is 7iot eafily provoked. SECT. VI. I. YV THEN we are fully convinced of thefe W Truths, or rather, when Charity reigns in our Heart, we with Patience and Courage overcome all that might be able to tire and irri- tate her, were fhe lefs deeply rooted in us. A Man engaged in the Miniftry, but who has Companions jealous of his Merit, and entirely bent on eclipfing him, is not therefore a Whit the lefs alTiduous or peaceable. He fees what his Collegues think or do, but as one who does not fee it ; he prays for them in fecret, and he endeavours by his Modefly to conceal a Merit ofFenfive to them \ he carefully avoids ever fpeak- ing of them any otherwife but to their Advan- tage, and he never refufes their Works or their Talents the Praifes due to them ; he learns from their Example, to watch over his own Heart with a greater Attention than they do over theirs •, and he very juflly fears that a little Leaven fhould corrupt the Bulk of his Adions, in mixing any Sournefs in his fecret Difpofitions, and in altering Charity in him, of which the great Difafter of his Brethren fhew him the Scarcity and invaluable Price. II. This Condud, which joins Humility and the Perfcverance in our Duty and makes them accord together, may alfo be that of a Man en- gaged in a Society, where his Virtue, too fhining and firm for fome of the relt, occafions him fome Mortification ( I07 ) I Mortification and Difgrace. He cannot applaud ^^^^' the Faults of his Brethren ; but he makes it his ^haraaer. only Study to make them fubfervient to his own Improvement in Piety. He efteems himfelf very happy to be without any Employment or Au- thority ; and to have no Care to take but for his own Salvation. He never drops any Com- plaints or Murmuring, becaufe he lofes nothing by his being negleded ; and he retains for his Society and the Governors thereof an Attachment no lefs fincere than it is humble ; defiring only to live therein obfcure and unconcerned ; and conceiving, that it is from that time when they feem to rejedb and forget him only, that his Retreat is become an Afylum to him. III. According to the fame Rules, a Man who had the Misfortune to be miftaken in the Choice of his Friendjdoes not break out into Reproaches, and publiflies not an Unfaithfulnefs which may remain a Secret. He never writes, even in the firft Moment of his Surprize, and under his keeneft Refentment, what he could not blot out, if he fhould come to a Reconciliation -, he never exag- gerates a Fault which he would willingly cover. He on the contrary endeavours to excufe it, as if it was himfelf who had committed it ; he reverences the Name of Friend in him who forgets to do the Offices of it -, and he preferves in his own Heart a Charity, which is perhaps ready to reenter the Heart out of which it had been banifhed ; a Charity which is by no Means willing to punifh herfelf for the Injury done her, by renouncing her own Meeknefs, and by be- coming angry and provoked to revenge her- felf. IV, She cannot indeed become fo imprudent as to place the fame Confidence in a Friend that has f io8 ) VIIT. has betrayed her ; but this Tingle Point excepted, Charader. il^g is capable of pardoning him all, even though the unfaithful Friend had ran into extreme Violence with Regard to her. For, as the wife Man fays, there is always fome Remedy in the inexhaufted Treafure of Charity, except when the Rupture is occafioned by a Breach of Truft, .. Secrecy or Confidence. Ad amictim etfi pro- Eccl. xxii, f^ii^e/iigiad(u?n^ non defperes : Eft enim regrejjus ' ' ' ad amicum .... excepto convicioy i^ opprohrio^ ^ viyfterii revelatione, SECT. VII. I. A S to the reft ; when the Apoftle aflures JljL us, that Charity is never provoked and irritated, he is very far from thinking that Cha- rity is always indulgent, and that fhe never rifes up with Vigour againft Vice and Sinners. Nay, Ihe would then be no longer Charity j becaufe void of Zeal and Fervour ; becaufe a fottifh and weak Indifference would render her neuter as to Vice and Virtue. Charity, as St. Auftin often fays, has her own Arrows and Weapons •, fhe in proper time calls in Wrath and Indigna- tion. She checks j fhe threatens •, fhe punifhes : And becaufe fhe is Charity, it is that fhe ufes Menaces and Chaftifements. II. She would no longer be Love, if fhe was more eafy and unconcerned : She would be confenting to the Death of her Neighbour, did fhe not rouze him, when he is in a Lethargy, or if fhe did not put him in Bonds, when he is frantick. She by all Means defires to cure him : And when violent and bitter Remedies are only what can produce that EfTed, fhe would be cruel, fhould fhe employ fuch as are gentle 2 and ( 109 ) and lefs powerful. Do then whatever you pleafe, Vllf. faid St. Auftin to all fuch as have any Authority Charader. over others : Do any thing provided you but love. Do you check, or punifh, or make an Outcry when there is Occafion ; but do it out of Love. If on the contrary you hold your Peace \ if you diffemble j if you pardon, let Love again be the Motive of your Silence and of your Pardoning. All thofe Adions which proceed from fuch a Principle cannot but be good. All the Fruits that fpring from fuch a Root muft needs be moft excellent. Bilige (^ st. Auft. quodvis fac. She taceas, dile5iione taceas : five Traa. 7 * dames ^ dile5iione clames : five emendes, dile^ione''' ^P- emendes : five parcas, diletUone parcas : Radix ^ '''''' fit intus dile^iomsy non poteft de ifta radice nifi bonum exiftere. The Ninth Article: Or, the Ninth Character of CHARITY. Charity has no evil Sufpicions : Or, thinketh no Evil, SECT. L L C O M E Interpreters imagined, that they ^ might tranflate thefe Words, non cogitat malum^ by thefe, 7ion repiitat malum. So that they fignify, that Charity efteems or reputes as nothing the Evil done her. And this Verfion has appeared very probable to fome learned Tranflators, who put it in the Margin ; though they in the Text preferred that which I have fol- lowed: But if fo ; this new Charadler of Cha- nty would prove to be no other than Patience, which has been marked as the firft, Befides, we IX. we fliould be obliged to fupply a few Terms that Charaaer. ^^j.^ ^^^ expreffed by the Apoftle ; * to make ^^^^"^^"J^". this abfolute Propofition, non reputat malum to yh. Non CO- fignify, that Charity looks on as nothing the gitat ma- Evil done her. It is then proper to look upon lum. The tj^e Verfion which I have followed, as the only Verfion of ^^^^ ^^^^ ^^1^^ ^^^ Ttxt, I would only make it sLralmus is r i j i r- • the fame, more limple, and at the fame time more ex- tenfive in tranflating : Charity does not think any Evil : Charitas non cogitat malu?n, II. Honeft and virtuous People are naturally inclined to judge of others by the Goodnefs of their own Hearts. As they are downright and fincere, they eafily believe that others are fo too. They are edified by an outfide Virtue ; and they never fufpedt, that it can poffibly conceal any Vice. They would do Violence to their own Sentiments and Inclinations, to attribute to a good A6lion any unjuft Motives which they themfelves have not, and which they difapprove. Crimes in ge- neral appear to them incredible, before they are proved : Becaufe, when they confult their own Hearts, they fee no manner of Probability in them. Nor are Conjedlures or dubious Tokens fuf- ficient Proofs to them. They want, in order to be- lieve them, a full and perfedt Evidence, grounded on inconteftable Proofs, to the Evidence of which their Sufpicions never add any thing •, and which the Prejudice of their own Innocence makes them always examine with theftridleft Severity. III. Thofe, on the contrary, who have neither Probity or Virtue, can never believe, that any one may be either virtuous or fincere, nor fuch within as he appears outwardly. Whatever car- ries the Appearance of Good is fufpicious to them, and quickens their Malignity. When they are Witneffes of any good Adion, imme- diately ( III ) diately they think, from what Motive of Self- IX, intereft it may have been done -, and their own Charader. corrupt Heart fuppiies them with a thoufand, which they fancy to be very probable, and which from that Moment they look upon as very cer- tain. They privately applaud their own Pene- tration ; and when they happen to be in Com- pany with thofe that are like them, they mutually congratulate each other, that they do not fuffer themfelves to be feduced and deluded like the com- mon Run of Mankind, by an empty Appearance, the Bottom of which they perfectly know ; and that they are not impofed on by a Malk of Vir- tue, like thofe who are dazzled by an outward Splendor and Luftre void of Reality. IV. They think they have a thorough Know- ledge of Men, in judging of them all by them- felves ; or in dividing them into two ClafTes, viz, the Superftitious and the Hypocrite, the firft of whom are Fools and the others want Sincerity •, and in placing between thefe two Sorts another lefs vicious, viz. thofe who like them reprefent themfelves to the World for what they are ; that is, for Men who avoid no Vice but that of Hypocrify. This Difference excepted, they reckon that all Men are alike and equally vicious ; that Virtue and Merit are meer Names ; that it is an Error, to look among Men for any thing but Diffimulation or Want of Underftand- ing ; and that the only Means to avoid falling into the cunning Snare of an outward Probity, is to be in a conftant Miftruft about it-, but principally when Difintereftednefs and Sinceri- ty affed the more to fliew themfelves and fhine, V. Thus, according to their Principles, we are to entertain a Jealoufy of nothing but Vir- tue i ai>d all our Cautions muft be ufed againft her. ( 112 ) IX. her. For Vice unveiled and known for fbch, haS Charader. ^q private Defigns, and ufes no Artifice ^ but Vir- tue is nothing more than Vice maiked •, fhe muft needs intend to deceive and impofe upon Men, fince fhe makes Ufc of a Difguife •, and ihe betrays herfelf in the Eyes of thofe that are fharp-fighted, by the very Care fhe takes to put on a ftrange Habit, in order not to be known. VI. Thefe are the things in which thofe Men, profound in MaHce but Children in Equity and Virtue, glory and take a Pride in, when they communicate their criminal Sufpicions and per- nicious Principles to one another. But as much as they hug and applaud themfelves, when they are together, fo much they are detefted, when they fpeak before Perfons full of Elonour and Probity, who look upon them as fo many Men of Darknefs, to whom Light is perfedly un- known ; who have loft all Difcernment of Good and Evil ; who have driven out of their own Hearts, thofe blelTed Sentiments of Equity and Goodnefs that fubfift in other Men, and which are the precious Remnants of the ancient Redtitude of their celeftial Original. To be puzzled and quite confounded, they only want to have oppofed to them the fimple and downright Confclence of an infinite Number of People, who follow Virtue with all imaginable Sincerity. And if it is ne- cefHiry, in order to fliame them, to leave the Church, and to oppofe them to an Infidel, who will reproach them with their Corruption and criminal Blindnefs ; let us only refer them to i Plato ^^ Plato t, who will tell them Part of what I Repub. have been fliying, making Ufe of his Thoughts, but giving them a greater Latitude. VII. Inftead of fearching and finding out the Heart of others, tliey only fhew the Bottom of ( 1*3 ) of their own. The Readinefs with which they IX:, believe Evil and fufpecSl it, proceeds from that ^l^arailer, with which they would have committed it. They think that very probable of others, which is moft probable of themfelves •, and their own bad Difpoiitions prepare them to attribute the fame, to fuch Perfons as neverthelels look upon them with Horror : As Tertullian reproaches the Hea- TeftulL thens, who were too criminal to be able to^M ^' conceive how innocent the Chriflians were, \ and who without any Examination liftened to the moft odious Accufations laid againft them, meerly becaufe thefe Perfons were not capable of ever running into fuch criminal Exceffes as they them- felves did. VIII. Vice has no Right to judge of Virtue ; as Darknefs has no Right to judge of Light, or Error to judge of Truth. Virtue is abfolutely a Stranger to Vice : Though Vice be perfedlly known to Virtue. She is fimple and unmixt ; but it is her very Simplicity and Identity, which fets in ftronger Light all the Wandrings and Errors of Vice ; and which condemns them, SECT. II. I. XT THAT contributes to the Deception of W vicious Men, and to filling them v/ith unjuft Sufpicions againft all honeft Minds, is, that they know none but corrupt People, in all Stations and Employments •, among the moft holy as well as the reft : And that they judge of thofe they know not, by thofe whofe difor- derly Condu6t they behold, and whofe Conver» fation they hear •, which is often more capable to raife Sufpicions upon Virtue and Religion it- U% than arg their moft fcandalous Adions. I II. Befides; ( "4) IX. 11. Befides, they are fatisfied, whenever they Charafter. can perfuade either themlelves or others, that all Men without exception are corrupt ; hoping thereby to blot out all the Ignominy of vice, which is no longer fhameful fo foon as it be- comes general •, and which according to them cannot be general without being natural, or at lead excufable. Thus they confirm themfelves a- gainft the inward reproaches of a Confcience, which they are not altogether able to filence, and whofe Checks would ftill become more terrible to them, if a fingle Example of a perfedly pure and fin- cere Virtue (hould join and condemn them. It is neceffary for their Quiet, that all fhould be cither unjuft and corrupt, or at leaft fufpeded to be fo. And it fometimes happens, that Men, who otherwife are very great Enemies to Vice, authorife this their fatal Prejudice, by fpeaking too generally againft the unjuft ; as if Guilt had overfpread all the Earth ; and as if there was no Innocence, no fmcere Penitence, nor any true Virtue to be found in the Church. SECT. III. I. 'Tp H E S E Exaggerations, which are quite X contrary to Truth, and very injurious to the Church, have no other Tendency or EfFedt, but to beat down and fink the Credit of all ho- neft Minds, and to ftrengthen the odious Sufpi- cions which Unbelief and Irreligion form a- gainft them. They may help to encreafe the "Number of Sinners, by infinuating that all the World are fuch -, or at leaft contribute to com- fort thofe that are profligate, by informing them, that no Man in the whole World has a Right to reproach them with it. We rauft be more exadt and ( "5 ) and more ftridl in owning or doing Juftice to iXJ the Sandity of the Church, which will always Charaaer^ have many juft Perfons in her Bofom, and many living Members animated with the true Spirit of Jefus Chrift ; and we muft prefer to thefe too general Inve<5lives the Example of St. Paul^ who behaved quite otherwife, and who fpoketo the Saints of each Church, as if they had been not, only the Majority, but even the only Perfons of whom the whole Flock was compofed. This great Apoftle whenever it was necefiary, never failed indeed to ftand up with Vigour and Cou- rage againft all Diforders either public or pri- vate : But he always kept within the Bounds of ' an exad Moderation ; and thought more of exhorting and comforting than of checking others. II. St. Juftin often fays, that when we lOok in a fuperficial Manner on a Barn- floor, whereon the Sheafs have been threlhed, but where the Straw ftill covers the Corn that has been beaten out, nothing but the Straw appears *, and that one would be apt to think (becaufe not one Grain of Wheat may then be feen) that there is in- deed nothing but Straw, and thence that the Far- mer had nothing to carry into his Granary : But that if one lifts up the Straw that covers the Grain, then one plainly fees how rich he is, and how much Corn his Sheafs have produced 5 and from this Comparifon, which is fo very beautiful, and fo well authorized in the Scripture, the fame St« Auftin draws very great Inftruclion. Firil, that it is not our Bufmefs to judge and determine, whether Jefus Chrift has many or few juft Per- fons in his Church ; that our Eyes very often fes nothing but Straw, becaufe this fhews itfelf much more than the Corn it covers j buc that Jefus I 2 Chrift ( n6 ) IX. Chrift who fees the Bottom of all Hearts, per- Charafter. fe^^ly difcerns thofe who are his, and whom his Patience leaves ftill under the Straw, till he himfelf fhall feparate them at the laft Day, as is faid in the Gofpel. III. Secondly, that the Wicked, who moll com- monly know none but fuch as are like themfelves, as the Straw of the Barn- floor that lies all toge- ther, and makes a Kind of Body covering the Grain •, and that the Good likewife know none but their like ; juft as all the Grains of Corn are united and colleded under the Straw. Thus a virtuous Man, when he is afked what his Ac- quaintance are, never names any but virtuous People. So a wicked Man, when afked the famiC Queftion, never names any but People of his own Sort. The one fees nothing but what edifies, and the other nothing but what fcan- dalizes him. The firft is inclined always to en- tertain a good Opinion of all \ whereas the fe- cond does quite the Reverfe, and always enter- tains a bad Opinion of the whole World. And this Diverfity of Judgments proceeds from two very different Springs ^ i;iz. from Charity, that thinketh no Evil •, and from Malignity, which fufpedls and even imagines Ihe fees 111 every where. SECT. IV. I. 'Tp HIS wicked Difpofition, which is one X of the Chara6lers of the People of the prefent World, who miftake it for a Sort of Vir- tue which they call Difcernment and Penetration, is often found in Perfons whofe outward Condud: is otherwife regular -, but whofe Heart and Mind re- tain fomething of the Corruption of the Age.They hav« ( "7 ) have much ado to think what is good i but very IX. readily believe what is bad. They afkfor Proots Charafter. of the firft -, but are contented with bare Sufpici- ons with regard to die laft. They never fear being miilaken, but when they judge advantageoufly of their Neighbour ; but they very eafily get over and pardon themfelves, for the Miftakes that di- minifh his Reputation. It fhould feem, that the Virtue of others darkens and eclipfes them •, and that they emerge and come out of a Sort of Obfcurity, when the Virtue of others appears lels bright. II. This Difpofition, the Villany and Bafe- nefs of which are extremely odious when it ufes no Caution to lye hid, is fortietimes kept alive and preferved a great while in People^ who feem very earneft, zealous and good Chriftians ; but who at the fame time are not fufHciently inform- ed, in what the true Effence of Chriftianity con- fifts, aud how much the natural Corruption of the human Heart is oppofite to it. They fometimes avoid coming out with their Sufpi- cions. But they fecretly cherifli them with too great a Liberty. They have their Eyes open on many things, for which they will not be called to an Account, whilft at the fame time they give but little or no Attention to themfelves, and to many good Examples that might edify them. The good Ad:ions of others generally appear in their Eyes with a double Face ; and to their great Misfortune it is moft commonly the lefs favour- able that ftrikes them. III. To a Sort of Vivacity it is that they attri- bute this thus fharp, thus fudden, and thus very quick Sight : And they imagine, that they are not fully Matters of it. Butthebeftandfureft Way for them would be to attribute it to an inward Ma- I 3 lignity. ( "8 ; IX. lignlty, of which Pride is the fecret Root. If Charaaer-they were more humble, they would alfo be more charitable. An Eye that is fimple and right, looks on nothing with a double Sight, Befides, an Eye that is fimple intimates an Heart that is pure ; and the Heart can never be pure but through Humility and Charity. SECT. V, I. p E O P L E think that they do a great 1 deal, in not giving their Sufpicions a Rea- lity which might turn them into pofitive Judg- ments •, but tho' it is a much greater Evil to judge than to fufpedt our Brother, yet the Sufpicion itfelf is a very great Fault, when it is attended with Rafhnefs, and greater ftill, when contrary to all Likelihood, Any Sufjpicion that is not imme- diately and abfolutely rejedled, leaves an Im- preflion in the Mind, which, like the Track of Fire leaves a lafting imprefifed Mark of which our Neighbour might juftly complain, were it known to him, and of which we fhould infalli- bly complain ourfelves, if the Blemifh concerned us. II. The Shadow of a Sufpicion mud be quickly repulfed, fo foon as it is known by Refledlion ; whether it be of our own Growth, or be didlated to us by the Difcourfe of another. The lead voluntary Continuance of a Sufpicion in the Mind, ferves to eftablifli and confirm it therein ; and the moft ordinary Punifhment for fuch a Negligence, is the long and obftinate Profecution of that Thought, which a quick and obferving Fidelity had infallibly removed for ever. SECT. ( "9 ) IX. SECT. VI. ^'"'''*^' I. r U P E R I O R S and all fuch as are obliged v3 to watch over the Condud of others have greater Liberty in this Point ♦, for Diftruft and Diffidence conftitutes a Part of their Solicitude andCare, which is infeparable from their Miniflry : Let him that riileth do it with Diligence : ^i Roiri. xii. praeft^ in follicitudine *, and Diftruft ncceflarily ^• opens the Door to Sufpicion : But Sufpicions like thefe fpring from Charity, as St. Auftin fays, fufpiciones amantium ; provided they are mixt with no Malignity, Uneafinefs, Prejudice, or with the vain Hope of rendring Men better by a meer Obfervance of Forms and outward Exa(fl- nefs. Superiors, if poffible, muft fee every thing, but think little. A conftant and uninter- rupted Attention is better than any Sufpicion. The Remedy of Evils that are perfedly fecret is perfectly impoflible. It is fometimes inftrufting others to do Evil, when we difcover an ex- ceflive Diffidence and too great an Application to prevent it. The Grace of Jefus Chrift alone is able to make Men virtuous. The more we rely on other Means, the more we irritate and increafe the Evil we had a Mind to cure. Good Exam- ple, publick and particular Inftrudlion, but above all continual Prayers animated with Cha- rity, are incomparably more falutary and power- ful than all the uneafy Cares of Superiors, who very often are miftaken, for want of knowing Men fufficiently, and for not difcerning rightly the Charadters of thofe who behave with Simpli- city, fromthofeoffuchascandifguife themfelvcs by an apparent Regularity. II. The firft of thefe, who have a right Con- I 4 fcienccj { 120 ) IX. fcience, and who relying on her Teftimony Charafter. think they ftand in Need of no great Managing, live more private, and pay lefs outward Refpedt to their Superiors •, being contented with obferv- ing thofe that are eflential, and with not de- viating from the common Rules. But the others who are afraid of an Exadlnefs and Severity which would be inconvenient and troublefome to them, are full of Attention and Regard for him who is charged with the Care of their Conduct ; and by a thoufand AfTiduities and little obliging Ways, incline him to examine into nothing that concerns them, or to excufe every thing ; while all thofe his Diftrufts are turned againft the reft, whom he thinks he knows lefs than thofe who adtually deceive him. A Man of Senfe thinks himfelf guarded againft thefe Artifices j becaufe he has found from the Beginning how falfe they were : But if he has only Wit, and has not ftill more Virtue than Wit, he will at laft fuffer him- felf to be feduced by the infinuating and fawn- ing Ways of the one, and fecretly contradt a Grudge againft the auftereVirtue of the other. His Eyes are ftiut on the Remifsnefs of the former, while they are wide open and but too fharp- fighted on the leaft Peccadilloes of the latter •, and he even adds to v/hat he imagines he fees, the Sufpicions of what he fees not. SECT. VIL I. T T is not only in the Senfe hitherto ex- J- plained, that Charity thinketh no Evil ; but alio in another, which is of great Ufc when well underftood. For Charity not only thinks no Evil •, but fhe alfo thinks herfclf not fufpedted of any, As (he has no Diftruft of others, fhe never thinks ( 121 ) thinks that People entertain any Diffidence of IX. her ; and as fhe is void of Malignity, (he is Charaaer, likewife without Uneafincfs and Sufpicions. She is in her own Nature a Principle produdlive of Candor, Truth and Noblenefs, which conftitutes all the Security and Harmony in the Commerce of virtuous People. She cures them of a Crowd of little Sufpicions, and of a thoufand petty Diffidences, which are the Remains of Pride, or of a melancholy and timorous Temper, or of an imperfed Education. She inclines them to think, that People do them the fame Juftice they do to others ; and flie never fufters them to lufpeifl any Difguife, Indifference or Contempt from others towards them, becaufe fhe thinketh no Evil •, and it would be a great one to ima- gine their Brethren were in fo unchriftian a Dif- pofition towards them. II. Their Uprightnefs and Simplicity of Heart without any Uneafinefs relies on that of others, of which they fee the prefent Sincerity ; and of which they fufpedl no tJnfaithfulnefs for the fu- ture. They abhor the Maxim that fays, we muft always behave with our Friends, as if they were to become our Enemies. A Maxim, which the honefteft of the Heathens looked on with Horror ; and they ufe no other Caution againft a Change which does not appear probable to them, (though they do not think it altogether impoffi- ble) than never to think or do any thing, but what is perfedly agreeable to their Duty, and of which they may never repent. They are vaftly remote, from this refining of a bafe Policy, which fubtilizes Evil, and then imagines it fees it under a thoufand various Afpeds ; fetching it beforehand out of Futurity, when it is not pre- fent, and always looking upon it as certainly future. ( 122 ) IX. future, when it is but barely pofTible. They are Charaaer. ■^\{q^ deeply learned and provident, only with regard to what is good -, according to the Advice of the Apoftle : But little Children and mecr Sapientes Babes with regard to what is evil PFife unto in bom. that which is good^ and fimple concerning evil, Simplices in j^nd whercas the Wifdom of the World confifts !^^^^' . in fufpeding every thing ; in fpeaking evil of °"*' ^^^* every thing; and in endeavouring to make whatever is good fufpedled *, they on the con- trary, make their; Wifdom to confift in a tho- rough Knowledge of Virtue, and in ablefledand happy Simplicity, that is perfectly unacquainted with Evil, or never fees it but when it is evi- dent ', and which is not capable of ever fufped- ing an edifying Outfide, unlefs Hypocrify breaks out in its Works ; that is, by certain and mani- feft Tokens, and fuch as are not to be mif- taken. SECT. VIIL I. 1 T Is not without very good Reafon, that X one exhorts fuch Perfons as profefs Virtue, to make the Spirit go Hand in Hand with the pious Anions of their Life ; always to recall them from that fine Outfide to the deepeft Rc- ceffes of their Heart ; to beg them to examine, whether what flouriflies outwardly has the Love of God for its Root •, and to make them jealous of fecret Hypocrify, which may indeed deceive the Eyes of Men, but can never impofe on God : St. /luft. Redi ad conjcientiam tuam : ipjam interroga : noli Tr. 8. in attendere quod floret forts •, Jed qute radix e[i in- Ep. Joan, i^ffia. But it is very dangerous to cry down Hypocrify in any Manner that may render true Virtue fufpedtcd •, or to make Men contradt ( 123 ) an Habit oF fufpe^ling an edifying Exterior, IX. without pointing out exadly what are the To- Charaaer, kens by which DilTimulation and Hypocrify may infailibly be difcerned, notwithftanding the fa- vourable Prefumption of an always venerable Appearance. II. For this Outfide is abfolutely neceflary to fincere and pure Virtue. It is made a Part of her Obligations ; and it has a thoufand effential Relations to the Sentiments of the mofl difinte- refted Piety. Therefore, Virtue can never re- nounce thefe, without becoming both inwardly weak and imperfedl, and outwardly fcandalous ; and if this Outfide is cried down as dubious ; nay, if it is dilhonoured as being the Token of Hypocrify ; to what a Pafs will Virtue be re- duced ? How will it be poflible to defend her againft Calumny ? And how (hall one invite fuch as are yet weak to expofe themfelves to public Cenfure, in affuming an Outfide, which has been made over to Hypocrify. Shall then the Sheep call off their Fleece, becaufe the Wolves happen to difguife themfelves now and then by putting on Sheep's Clothing ? How can they be Sheep, and not have the Appearance of Sheep ? And muft they ceafe to be what they are, be- caufe the Wolves who are their Enemies, fome- times conceal themfelves under their Refem- blance ? * Illce oves, {^.ys St. Ai(Jlin^ mn dehent* DeSerm, pelles fuas deponere, fi aliquando eis lupi fe conte- ^°^' *".^ ^^«* monte. Jib. ^^^^' 2. cap. 19. III. We then really do very great Mifchief by inveighing too generally againft Hypocrify, without giving it fuch a Character as is only fui- table to it. For thereby Men who are already f)rejudiced againft Virtue, and inclined fo to be rojn their natural Malignity, contrail an Habit 4 of f 124 ) IX. oF fiifpedling 111 under the flighteft Pretence, Charader. ^j^^ of looking for it under all the Appearances of Good 5 but thofe Evils become incomparably greater and more fcandalous, when Men are fo rafli as to produce as Proofs of an undoubted Hypocrify outward Regularity, Modefty, Mor- a:ification. Zeal, and all the Adls of Mercy and Charity, which are the Glory of Virtue and the Evidence * of Jefus Chrift. This is a perfe6t Imitation of the Blafphemy of the Pha- rifees, who attributed to the Devil what Jefus Chrift did through the Holy Ghoft. This is declaring one's k\f an Enemy to God's Gifts, and teaching others to entertain a Diftruft of them, and even to perfecute them. SECT. IX. I. T E S U S Chrift gives us no other Signs to I diftinguifh Hypocrites from fuch as adl ^ with Sincerity, than the Fruits ; that is, the A61:ions of both. It is not neceifary for us to dive into the Heart of a Sheep or a Wolf, to aflure us, that the one is in her own Covering, and the other under a borrowed one. The Diffe- rence is always ftriking, whenever fo little exa- mined. The Mildnefs and Simplicity of the Sheep unvariably the fame without either Defign or Artifice, or any thing of a borrowed Charac- ter, leaves no room for the leaft Miftake on her Account: Whereas the Oppofition that is be- tween the Skin wherewith the Wolf is covered and his natural Hatred againft the Sheep, his Tricks and Artifices to furprizethem at unawares, and his cruel Ufage towards thofe he has furprized, foon manifeft and betray his Cruelty and Per- fidioufnefs. II. But * We might put alfo iht S?r,ellox the Good SmeJI of Jefus Chrift. This Expreffion is borrowed from the Scripture. See Gene/, chap, xxiJU, *ver. 27. ( 125 ) II. But if Hypocrify fhould happen to be fo IX. cunning and attentive in difguifing herfelf, that Charaaer. one fhould never be able to difcern her from true Virtue by the Outfide only, then the Error we fhould fall into with regard to her would not be dangerous, fince fhe would not deviate in the leaft either from the ftrideft Regularity of Manners or of Truth. The Hypocrite alone would then be guilty, and lofe the Benefit of his falfe Virtues*, and it would be a very blameable Rafhnefs to pretend to dive into the Bottom of his Heart, in order to rob him of the Reputation which his good Behaviour procured him. The Knowledge of this Secret is referved for God alone -, and it would be ufurping God's Place to prefume to fearch into it. Nay, we fhould then afperfe all the Appearances of Vir- tue, as has been already faid, to rejed entirely the Teftimony of it, under the imaginary Pre- tence, that it is belied and contradicted by the inward and fecret Difpofitions of the Heart. III. It belongs to Jefus Chrifl alone to whom every thing is known, to tell the Pharifees and the Dodlors of the Law who were like them : Woe to you that clean the Outfide of the Platter ; while ye negledt to clean the Infide : Woe to you who are like whitened Sepulchres, which conceal in- wardly all Manner of Corruption and Filth. Thofe who have not his divine Light can have no Right to fulminate thofe Anathema's. Their Bufmefs is to be edLied by what is edifying *, and they can do notuiog more than compare one Outfide with another ; one Adtion with another, in order to diicern what the true Motive of it can be. IV. Thofe who go any further, and teach Men how to think Evil when they fee nothing 4 but ( 126 ) IX. but Good, are rather Promoters of Vice than Charaaer. of Virtue \ by turning the natural Malignity of the Mind into an Art, and by teaching them how to become Hypocrites themfelves, under the Pretence of difcerning thofe that are fo. It cannot be denied, but that human Virtues very often are full of Imperfedtion and even grofly falfe ; but we muft not annihilate what is good in them, becaufe they are nor altogether without fome Defedls. It would be vety wrong, not to attribute to God our Faithfulnefs towards our Friends •, our CompaiTion towards the Poor ; our Gratitude for good Services ; our Love of Juftice and Equity ; and our Hatred of Vio- lence and Injuftice. But it muft alfo be miftaking Men very grofly, to attribute the immediate Ori- gin of theie Sentiments to Hypocrify, or Pride. It is indeed but too often the End of them, and that in more than one manner -, but then thefe Virtues were but the Outlines of Virtues, which have been kept from Perfe6lion by Ingratitude and Vanity. True Piety would infallibly have led them to Perfedion and Maturity. By great Misfortune, Self-love is an Obftacle to that ; but that very Charity which is wanting to thofe un- finilhed Virtues does not blame in them the Good they have : Sht only is grieved, on Ac- count of the Good they have not. Charity think- eth no EviL The ( 127 ) X. The Tenth Article : Or, the Tenth ^^^'^'^"' Character of CHARITY. Charity * rejoiceth not in Iniquity, » ^^ ^f S K C T, I. *i«. TVoa gaudst fa-^ I. 'npHE Senfe of thefe Words, rejoiceth notperiniqui^ -I i« Iniquity^ is exceeding plain. They '^^^- £^^^' fignify, that Charity is far from ever rejoicing at ^^^'^ ^^ the Difafters of our Neighbour, whole greateft TnjJiitia. Misfortunes are his own Injuftice and Iniquity. According to the Apoftle, we all of us are but one Body and one Bread : We, I fay, who are Partakers of the fame Bread in the Eucharift •, we are all united in the fame Sacrament, and together with Jefus Chrift make but one and the fame Vidim, one and the fame Sacrament. We , Cor x heing many are one Bread and one Body ; for we i-j, are all Partakers of that one Bread, The Unity of the natural Body, though made up of many Members, is according to the fame Apoftle, nothing but the Type and Figure of the fpiri- tual Body, whereof Jefus Chrift is the Chief, and to which St. Paul fcruples not to give the Name of Jefus Chrift himfelf. As the Body is q , ... cne^ and has many Members^ and all the Members ^j * "g of that one Body being many are one Body., fo alfo is Chrift, Thefe Words, fo alfo is Chrift^ are very remarkable •, for the Apoftle does not only fay, fo alfo is the Body of Jefus Chrift^ which is bis Church ; but, fo alfo is Chrift ; intending to fliew us by this furprizing but very exad: Ex- preiTion, how ftridl, clofe, and intimate is the Union we have with Jefus Chrift ; fince we have ^>een incprporated with him in Baptifm ; and fince 111. ( 128 ) X. fince all peculiar and perfonal Differences have Charafl^''- been abolifhed, by our putting him on, as Galat. iii. ^^* ■^'^^^^ writes to the Galatians : yfj 7nany of 27, 28. you, fays he, as have been baptized into Chrift, have put on Chrift : Now there is neither Jew nor Greek : there is neither bond nor jree ; there is neither Male nor Female ; for ye are all one in Jefus Chrift, And in the Epiftle to the Corin- thians, immediately after the Words juft quoted : By one Spirit we are all baptized into one Body ; whether we be Jews or Gentiles •, whether we be bond or free, and have been all made to drink of one Spirit. li. It is a Maxim agreed on by all the World, that the Reality muft always be above the Type -, becaufe it is more real, more perfed and more important than what is but the Image and Sign of it. The Union that is between the fpiritual Members that make the Body of Jefus Chrift, muft needs then be more real and more true than that which is between the Members that compofe the natural Body. In confequence of this Union, there muft be an intimate Relation between the fpiritual Members ; and the Good or Evil happening to any of them muft be very fen- fible to the reft *, as is remarked in the natural Bo- I Cor xii. ^y • -^11 ihe Members have the fame Care one 26. for another : and whether one Member fuffers, all the Members fuffer with it ; or one Member be honoured, all the Members rejoice with it. In fhort, the mutual Simpathy between the fpiritual Members muft be ftill greater and quicker than that which concerns all the Members of the na- tural Body for whatever happens to any of them ; and the Union made by Jefus Chrift himfelf and his Spirit, muft be as much above that which a natural Soul is the Caufe of, as Grace is above Senfe, ( 129 ) Senfe, and the Spirit of God above the human X. Soul. * Nozv ye are the Body of Chriji and Mem- ^^arader^ hers in particular, * i Cor, III. Thefe Truths are of an equal Evidence. ^^- ^7^ The leaft Attention is fufficient to make us aflent to them •, and it cannot be doubted, but that they are the Foundation of Chriftian Piety. How is it then polTible, that they are fo little known or fo ill obferved by molt Chriftians ? How does it fo often happen, that many of the Faithful incor- porated into Jefus Chrift with their Brethren, do neverthelefs rejoice at the Misfortunes of thofe who are their Fellow-members ; who in a mod true Senfe are Jefus Chrift himfelf, and arc to live by his Spirit ? Can he be a living Mem- ber of the Body who is fo little concerned as to the Good and Evil of the other Members ? Are we of the fame Body, when we make no Account of its Health and Life ? Can there be a more evident Proof of our not being animated with the Spirit of Jefus Chrift, than when we rejoice at what is Grief to him ? And is it not a fatal Sign of our belonging no longer to Jefus Chrift, and of our renouncing the Union we had contracted with him by Baptifm, to infult his Lofles, and to be overjoyed when one of his Members has received a mortal Wound ? IV. Who would imagine, on feeing the Eager- nefs with which one Man often informs another '" of this difmal News, that the right Hand is tel- ling the Misfortunes that have happened to the left ; Did ever the Eye behave thus with regard to the Ear ? Does ever the Head rejoice, that one of the Feet is fo very ill, that it perhaps muft be cut off? Can that barbarous Joy that makes hafte to publifti the Evil ever be any Remedy againft it ? What can the eager Curiofity that K looks { 13° ) X. looks after this Evil, the criminal Credulity which Charader. believes it fo very readily and without Examinati- on, and the Malignity that inclines us to add to it Circumftances of our own Invention, contribute towards the curing of it ? Can one diicover in all this any Symptoms and Footfteps of Charity ? Would we ever behave thus with regard to any bodily Pain of our own, in any difmal Accident that fliould have happened to our Family, in the Misfortunes wherein the Reputation of our Fa- ther or Friend might be concerned ? How then is it true, that we love our Neighbour as our- felves ? How can we flatter ourfelves that we are living, when we adb in a manner fo diame- trically oppofite to Charity, which is our true Life. S E C T. II. 1. YT/Hli^ Crimes have fomething tragical W in them, we feem to be fmitten, and we talk of them with Horror. But there are natural Reaibns for that Kind of Moderation, which is occafloned by Amazement, and the Singularity of a fatal Event. We fliould foon be ufed to it were it more common ; and our Malignity would find a lecret Delight in thinking on it, and in making it the Topick of our Converfation, as a very entertaining Piece of News, capable of adding to the Converfation greater Life and Vivacity. We perceive this Malignity in all other Circum- ftances, but chiefly when the FaiHngs in Qucilion are capable of receiving any ridiculous Turn, or may be made Matter of an ingenious Criticifm : For Joy then does appear without Difguifc : And there is hardly one that does not applaud the Rail- lery, or even does not add fome new Strokes to thofe ( 131 ) thofe which the Neighbour has already received, , ^• and of which he was the But. Charader, II. The barbarous Pleafure we take in apply- ing Ridicule to the Difafters of our Brethren is never fo evident, as when one who had long paffed for a fober and orderly Perfon, and who had the Reputation of being virtuous and pru- dent, happens to do any thing that deferves Blame, or does not arifwer the good Opinion every Body entertained of him. For it then feems, that we are delivered from the galling Weight of his Re- putation, and that we haften to take Revenge for the Preference his Merit had procured him abovef others. We are comforted by his Fall : We then breath eafily : We relate it with the utmoft Chearfulnefs -, and we omit none of the Particu- lars that may polTibly mortify the guilty Per- fon, without deigning to be grieved for him. No Man thinks of covering him with his Cloke : None puts himfelf in his Place, or fuffers for him what the Members of the natural Body feel for one another. III. On thofe Occafions we do not refle61, that the Joy caufed by the Iniquities of our Bro- ther is the Joy of Satan himfelf, who after he has feduced a Man, laughs at his Misfortunes ^ and who is very glad to fee, that by publifhing his Faults we would deter from Converfion all fuch as would think of amending their Ways, or of engaging in a more perfedl Kind of Life than that they are in, and are (till more afraid of the Railleries of others than of their own Weaknefs, fhould they happen net to perfevere. It is incredible, what an Influence fuch a Fear has on Perfons not yet confirmed in their Conver- fion, and who very often die in a Condition which they themfelves difapprove, for not having K 2 Knowledge, ( 132 ) X. Knowledge, Courage, or Virtue enough to over- Charader. ]Qok the unjuft Contempt they might draw upon themfelves, if they did not keep up with Con- ftancy the Charader and Manner of Life they fhould have embraced. Jefus Chrift will cer- tainly bring to Account, for the Lofs of thefe Souls, fuch as flopped them in the Way of Vir- tue, under the Apprehenfion of their Railleries. Then they fhall experience how heavy a Crime it is to rejoice in the Iniquity or the Weaknefs of our Brethren -, and how eafy it is for us to become criminal ourfelves, and even the Accom- plices of the Iniquity of others, by a bare fingle Word in which we imagined there was nothing more than Conceit and Wit •, but which was really full of all the Bitternefs and Gall of the great Dragon. SECT. III. I. *Tn H E Evil would be incomparably lefs if -L it remained concealed in the Heart, and was not made public by Difcourfe : But the fime Mahgnity that inclines us to rejoice at it in fe- cret, does likewife excite us to Ipread it abroad : And as it is an epidemical and almoft a general Diftemper among the Men of the prefent Age ; it feldom happens, that we are flopped by any wife Counfcl ; or that we are made afhamed for our want of Charity and Generofity of Heart ; which we certainly betray by unmercifully rend- ing in Pieces the Reputation of our Neighbour, and by infulting his Faults before Men that ought to have Honour enough to blame this ex- ceffive Bafenefs. He that fpeaks, and thofe who hear him, are mofl commonly equally unjuft : and generally none of them has Generofity of Probity i ^33 ) Probity enough, to blame the Recital that is X' made, and the criminal Difpofitions that attend Charaaer, it. II. Thus we mutually poifon the Minds of one another, by the ill Savour of our Crimes. We breath it forth not only without Caution, but alfo with Avidity and Greedinefs : And we take De- light in fpreading and in communicating it to others : Whereas if the Queftion was only on a fmell ofFenfive to our Senfes, we fhould avoid it with all imaginable Care, and endeavour to over- power the diHigreeable Impreflion thereof by fome (tronger and more grateful Odour. We always behave thus with regard to every thing that may offend our Smell or Sight. We are aware of the plafhing of Dirt. We are vexed whenever any lights on our Clothes : We take out the Stains as foon as we can : But we are void of all Caution, and perfe6lly heedlefs, with regard to what can fpot the Whitenefs of a far more precious Garment : We run to meet thofe who fling the Dirt : We receive it into our Bo- fom : We convey it into that of others , and we fometimes think ourfelves much wittier than the reft ; when we have a greater Skill in preparing that Filth, and when we are more fuccefsful in making others more eager to receive it, by the Strokes of Malignity we mix it with. III. Thole who have learned of St. Paul, that they mull be the fweet Savour of Jefus Chrift, for the Honour and Glory of God ; and that God's Purpofe is to make himfelf known by this Sweet- nefs of Savours, are very averfe to the infeding their Brethren with the Odour of a dead Body. As they endeavour always to fet a good Ex- ample ; their whole Attention is centred on what may be fo to themfelves. They defire to be K 3 edify'd t ( X34 ; edify'd : That they may be always edifying them- ■• felves. They avoid with an equal Caution giving and receiving Scandal, and are fenfible that no- thing is more efficacious in promoting Virtue, than to hear it always talked of, and to remain as conilantly ignorant as pofTible of whatever is contrary to it. They ingrave deeply on their own Hearts thefe divine Words of the great A- poftle : Whatfoever Things are true : Whatfoever Things are honeft : Whatfoever Things are juft : Whatfoever Things are pure : Whatfoever Things are lovely : Whatfoever Things are of good Report : If there he any Virtue^ and if there he any Praife •, think on thofe Things. IV. Really all we want is good Example. Scandals have no other tendency but to weaken us. The Falls of our Brethren are no otherwife ufeful to us but to render us humble and lowly, and to put us in Mind of our own Frailty. But the Fervour of thoie who go before us in the Paths of Virtue, is a falutary Spur, which awakes us from our Faintnefs of Heart, and reproaches us with our Want of Refolution. And as much as thofe who are Strangers to true Piety bufy them- felves about the Failings of their Neighbours, in order to indulge their own Malignity, or to juftify their own Faults ; fo much are thofe to whom the Grace of God has revealed the Perfe6lion of the Gofpel, attentive to find out what is moft edifying and moft pure in others, to praife God for, and make their Benefit of it. Whatfoever Things are true : Whatfoever things are ho?ieft : Whatfoever Things are juft : Whatfoever Things are pure : Whatfo- ever Things are lovely : Whatfoever Things are of good Report : If there he any Virtue^ and if there he any Praife j think on thofe Things. The (135 ) The Eleventh A r x i c l e : Or, the Eleventh XI. Character of C H A R I T Y. Charate, Charity rejoiceth * in the Truth, * Congau- det autem S E C T. I. though it be for a very long Time deferred. SECT, ( 146 ) XII. Charadler. SECT. II. Eccl. ii. 1. yMT Son^ fays the eternal Wifdom, // thoU i> 2, 3. iy± ^^^^^ ^^ ferve the Lord, p-epare thy Soul for 'Temptation. Set thy Heart aright and con- ftantly endure, and make not hafte in Time of Trouble. Cleave unto God, and depart not away, that thou may ft he encreafed at thy I aft End : This is what St. Paul had faid in Ihort : Charity fup- h t(x ■' 'jp^^l^i^ ^^^ Things •, fhe makes no hafte at thofe Times when the Will of God is obfcure and not declared : She conftantly endures and waits with Patience, till God's Light has diiTipated her pre- fent Darknefs : She endeavours by Penitence and Humiliation to make herfelf worthy of his Vifit and AfTiftance ; but fhe is very cautious never to prefcribe to him the Times, the Choice of which he has referved to himfelf, or to repine becaufe of his Silence and Delays : She with a full Confidence believes that he will ma- nifeft himfelf in due Time -, and though fhe Ihould fee even the End of her Life drawing on, fhe would not doubta_ but that he would make A- mends at that End, for all flie might in Appear- ance have loft in the Interval of fo long an Ex- pectation.^ II. Believe in God, fays Wifdom again, and be will help thee Te that fear the Lord, wait patiently for his Mercy JVoe be to fearful Hearts and to them who believe not in the Lord Woe unto you that have loft Patience and are weary of waiting They that fear the Lord will have Patience till he caft his Eyes upon thejn. Every individual Word of this ad- mirable Inftrudion ought to be weighed. All the Promifes are made to depend on a perfevering I Patience. ( 147 ) Patience. The longeft Delays, with regard to xrr. God, are only Trials, not Refufals. When ^^c Ohtxi^aer. ftay to our laft End for his Mercy, we are fure to obtain it. The Term prefcribed to hope for it is no other than that of our Life. The Dif- ference between thofe who are faved, and thofe that perifh is, that the Faith and Patience of the one are never wearied y whereas the others lofe their Courage, and look on their Expedation as fruitlefs and vain ; and by neceflary Confequence do not put their Confidence in God and his Pro- mifes. One Moment more and he had vifited them ', but they having (lackened their Attention towards him, have thereby made themfelves *unworthy of his Help and Mercy. Believe in Ecel. u. God and he will help thee Te that fear the ^» 7» ^Si Lord wait for his Mercy Woe to fearful * ' ^7- Hearts who believe not in God IVoe unto them that have loft Patience 'They that fear the Lord will have Patience till he comes^.^'^ III. What I reveal to you^ fays the Lord by the Habal-ToiL Prophet Habakkuky is yet for an appointed i'ime^ 3> 4- hut at the End it fhall fpeak and iiot lie : though it tarry wait for it^ hecaufe it will furely come^ it will not tarry. Behold^ his Soul which is lifted up is not upright in him : But the Juft fhall live by his Faith, The Apoftle St. Paul has explain- Rom. i. ed thefe Words of the Prophet, and applied them ^7- to the Expedation and Hope of the true Righte- oufnefs obtained through Jefus Chrift, who is clearly promifed in thefe Words : At the End it Gal. iii. fhall fpeak and not lye •, and is as plainly proniifed ^ '• for the Juftification of Men^ fince we are juft on- Heb.x.38a ly but according as we believe and hope in him. Behold^ his Soul which is lifted up is not right in him : But the Juft fhall live by his Faith. But this Explication of St. Paul in fhewing us the L 2 principal ( 148 ) XII. principal Object of our Faith and fixpedation. Character, j^qj- Q^iy ^]qq^ ^q^ Yuj^'h them to this Point alone ; but it befides informs us that they comprehend all the Goods, Advantages, and Favours, of which this chief Point is the Root and Founda- tion. For if we cannot be juftified but through Faith in Jefus Chrift -, if Men were obliged to expedl him before he came, and if we are necefliirily bound to flick fad to him after his coming •, whatever makes a Part of our Righte- oufnefs, either for the Beginning, the Progrefs, or full Perfe(5lion, mufl be waitfed for, as Jefus Chrifl mufl needs have been before his Incarna- tion : And the fame Reafons which excited the Saints that were before him to wait for him con- ftantly to the End, oblige the Saints who have lived fince his coming, to bear the putting off of his Promifes and the Delay of his Suc- cour with the fame Faith and Patience. SECT. III. Habak.ii. I. I T was fliid to thefe faithful of old ; yf/ the 3> 4* A End it Jhall fpeak^ and n:t lye : 1^'hougb it tarry wait for it, becaufe it will furely come, it will not tarry, Neverthelefs all thofe Faithful died before they faw the Accomplifliment of what had been promifed them ; yet did none of them in the leait queftion the Truth of the Promife. Heb. xi. 'Thefe all 'died in Faith, fiot having received the 13. Promifes. They perceived as in a diflant Profpedl the Goods that were deferred to a farther Time : They faluted them afar off: They united them- felves to them, and embraced them through Frdih and Hope : Having fe en them afar off and faluted them. They endeavoured to difcover the chief and principal Circumilances of thofe My- 3 fteries ( H9 ) fteries that were one Day to be accompliflicd : xn. And though they were forry that they fhould not^^s^aaer. be Eye-witnefTes of them ; yet were they comforted on account of their undoubted Certainty, and of , the Glory we their SuccefTors were to have, in reaping all the Benefit of them and of thofe Pro- phecies which fhould have revealed them to us : Though the Prophets themfelves were deprived of that great Advantage. Of which Salvation i Pet. i. the Prophets have inquired and fe arched diligently, io»»»^^2. .... Searching what^ or what tnanner. of Ti7ne the Sprit of Chrijl which was in the?n did fignifie. , , , .Unto whom it was revealed^ that not unto themfelves y but unto us they did minifler the Things which are now reported unto you. II. Had we been expo fed to the fame Trial as thefe Faithful of old, and had we like them heard fay, he will furely come^ he will not tarry ^ and yet had he not appeared during our Life ; if we had had before our Eyes the Example of many Ages during which the fame Promifes had been repeated, though we had not feen the leaft Appearance of their Accomplifhment ♦, I much doubt whether our Faith would not have been daggered, and whether the long Delays of God's Counfels would not have weakened our Expectation : But we have no fuch Trial to un- dergo ; all we are commanded to do, is, patient- ly to wait for the Help and Protection of God, whereof the Incarnation and Death of his Son are fo great Pledges and Sureties. The Bottom and Ground of the Myfferies is no longer the Subjedl of our Expectations ; we only hope for the Benefit which we are to reap from them, and which, as a natural Confequence of them, is the Matter of our Expedations. The Conformity which mull be between the perfevering Patience L3 of 4 ( I50 ; XII. of the Faithful of old and ours, confifts only in Charafter. our fully trufting in God, and in our immutable and ftedfaft Reliance on his Promifes, though we arc ignorant of the Time when he fhall be pleafed to fulfil them ; though this Time ap- pears long •, though it be againft all Manner of Likelihood j though we be furrounded with "weak People, with People of little Faith, and even with incredulous Perfons who openly cry, 2 Fet. iii. Where Is the Promife of his coming P . . , . For all 'J'hings continue as they were from the Beginning of the Creation, SECT. IV. 1. '"r^ H E true Worfhip we owe to God as X the Supreme Truth, is, to believe him when he fpeaks, and to truft in him when he promifes. If all what he is pleafed to reveal to us had nothing in it beyond the Reach of our Rea- fon. Faith would have no Sacrifice to offer to him : And if the fulfilling did immediately fol- low his Promifes, our Confidence in him would undergo no manner of Trial \ and our Hope would be grounded rather upon the Event than upon his Word. In order to fearch the Bottom of our Hearts, and to dive into its true Motives, jind the inward Principle of its Confidence in God, there muft needs be an Interval between the Promife and its Accomplifhment : Juft as it is neceflary, that there fhould be in the revealed Myfteries fuch a Sublimity and Superiority above the Level of our human Underftandings, as will make it appear beyond all Doubt, that it is Faith, and not Evidence, that makes them fub- mit to God's Revelation. IL It ( 151 ) II. It is for this Reafon, that Abraham receiv- Xir. cd an Order to go out of his own Country, with- Charader. out God's telling him precifely whither he was to go. He went out^ not knowing whither he Heb. xi. vjent. For the fame Reafon it is, that God pro- 8. mifes to give him the Land of Canaan^ yet without granting him, during his Life, the Pro- perty of a fingle Place in any Country whereon to fet his Foot : And he gave him none Inheritance A£ls vii^ in it \ no not fo much as to fet his Foot on. It is 5* from the fame Motive, that after having pro- mifed him from the Beginning a Son, in whom all the Nations of the Earth fhould be blefled, God lets him grow old without granting him that Son, and even adds to the natural Sterility of Sarah^ a new Obftade to the Accomplifhment pf this Promife \ that the Expedation of that great Patriarch might have fome other Ground than Probability, and that his Hope being at- tacked by all that was capable ot leffening it, might have no other Support than that of God's Omnipotence and Veracity. He againft Hope he- Rom. iv, Ueved in Hope .... being fully perfuaded, that i8, 2i. whatever he had promifed, he was able alfo to per- form. III. The Apoftle fays, that it was by the Un- moveablenefs of Abraham^s Confidence in God's Promifes, that this Father of the Faithful gave Glory to God in a worthy Manner. He ft agger ed 1^^- ver. not at the Promife of God through Unbelief-^ hut^^' wasftrong in Faith, giving Glory to God. But it was not written, nor is it faid, for his Sake alone that * his Faith was imputed to him for Righte- * IbiJ.vtr. oufnefs ; hut for our fake alfo. And we confe- ^S* H- quently ought to be perfuaded, that it is chiefly through a perfevering Patience of which Abra- ham gave us an Example, and through a Confi- L 4 dence 21 ( 152 ) xri. dence like his in the Divine Promifes, that we Charader, ^^^ duly give Glory to God, and fhew him that we adore him as the eternal and immutable Truth : As the Sovereign Difpofer of all Obftacles : As him whom Things in being and Things not in be- ing equally obey : As the only Prote6tor in whom we are to put our Truft : As him who wants none but himfelf, to fulfil fuch Promifes as have no ^v- other Motive but his meer Goodnefs •, who quiekneth the Dead, and- calleth thofe 'Things which are not^ as though they were . . , . . and who whatever he had fromifed, is able alfo to 'perform it. SECT. V. I. Mp HIS Difpofition muft have equally for X its Objedl all that was promifed either to the Church, or to the Eled in general, or to each individual Perfon^ who muft not by any Means feparn^^ himfelf from the common Intereft of the Church, and who muft hope that he is in the Number of the Ele6t, fince he is in the fame Society with them, and efpecially becaufe fuch an Hope was enjoined him by God. He is bound to wait for all public Goods •, for thofe that con- cern him in particular, and thofe that regard his Family, his Friends and Community, with a perfevering Patience which nothing is able to fhake. The Delays and Forbearances of God muft have no other Effeft, but that of rooting Patience more and more in his Heart, and of rendering it perfedly unmoveable. All Ob- ftacles muft contribute to the fame Effed •, fmce it is thofe which Patience is to overcome. She muft hold out againft all Temptations and the longeft Trials \ fince ftie is quite ufelefs when outdone, and ( ^53 ) and when (he gives out before the critical and de- XII. cifive Minute comes. She muft be fnore wakb- Charader. ful than they that watch for the Morning : From Pfal.cxxx. break of Day till Night, and from the Dufk of the Evening, till the return of the Light : Po/? tenehras fpero lucem. In (hort, fhe muft con-Jobxvii. tinually remember this important Word : It will ^2- furely come : Veniens 'veniet ; and this terrible Threat: Whoever wants Faith renounces Righte-H^h.x.iZ, oufnefs^ and is rejected by God, If a Man draw Ipack^ my Soul fhall have no Pleafure in him : She muft remember the proper and diftinguifhing Character of the Eled and Saints, which confifts in living by Faith : "The Juft fhall live by his Ihid. Faith. II. Saul is a terrible Inftance both as to Fault and Chaftifement, to all fuch as grow tired of ftaying for God's Time, and who make Ufe of other Means than thofe which Patience and Obe- dience had prefcribed them. * Samuel had told * i Sam. Saul from God, to ftay for him at Gilgal feven ^"i '^^'^^ Days •, that they might offer a Sacrifice to God. ^' ^* This Prince, when he faw the feventh Day very far advanced, and the Enemy ready to attack him before he had endeavoured to conciliate God's Favour by Sacrifice, thought thai the Urgency of the Cafe difpenfed with his w^aiting for Sa- muel any longer. But the Sacrifice was fcarce at an End when Samuel came ; and this Prophet did not only declare to him that he had behaved rafhly. Thou haft done foolifkdy : But that he was rejedled from that very Moment, and that God had fought him another King, a Man after his own Heart ; that is, a Man that would be con- ftantly dependent on his Will, and always ready to ftay for him, without perfuming to go and meet him, III. Accord' ( 154- ) xn. III. According to human Ideas, this Prince Charader. appears excufabJe. It feems that the Queftion is only about a few Moments : Samuel Teems to have made Saul ftay for him on purpofe : He has, by (laying fo long, given a World of Un- eafinefs to a Prince who was furrounded with Enemies, and who durft not engage, without having offered God a Sacrifice of Peace-offerings. Such a Circumftance would incline us to juftify him, had not God explained himfelf unfavour- ably by his Prophet, and that in the mod ter- rible Manner. But the infinite Diftance which is on fuch an Occafion between God's Judgment and ours, ought to inform us, how little we know the Value of a Patience that is never tired with waiting : It ought to make us fenfible of the Danger we expofe ourfelves to, when we fubfti- tute Arguments drawn from meer human Wif- dom, to the Docility of an humble and perfever- ing Faith. IV, The fame Prince reduced to very great Extremity by his Enemies, confulted the Lord on the Event of a Battle, which was not in his Power to avoid. But God whom he had pro- voked, anfwered him neither by Dreams, nor by the Priefts, nor by the Prophets : And in- ftead of underitanding by that very Silence of God, that he was not worthy of knowing his Will -, and that he ought to have prepared him- felf for the obtaining it by Humiliation and Pe- nitence •, this wretched Prince ordered his Men to find him out a Witch, that he might confult the Devil by her Miniltry 5 fince God refufed to fpeak to him. V. This Crime, which according to our No- tions, is far different from that which he had committed, in not flaying for Samuel to the End of ( 155 ) of the feventh Day, is neverthelefs a neceflary Xrr. Confequence of the Difpofition of thofe who have ^^^^^^f> loft both their Patience and their Confidence in God : For we no fooner turn from God but we turn towards Satan. For want of one Help and Pro- tedion we look for another. We no fooner ceafe to rely on Truth, but we fubftitute Falfhood in its Place. We have recourfe to Ibme other Pro- mifes, when God's are no longer our Support and Refuge. We grow weary of confulting him, when he refufes us an Anfwer -, and we always find People ready to fupply us with falfe Pro- phets, when the true tell us nothing pofitive as to Futurity, and are contented with only exhorting us by their Silence to Patience and Humility. fp^ben Saul inquired of the Lord, the Lord anfwer- 1 Sam, 5d him not, neither by Dreams, nor by Urim, nor^^^^^- by Prophets. Then faid Saul unto his Servants, ' ^' feek me a Woman that has a familiar Spirit, that 1 may go to her •, and his Servant faid to him, be- hold, there is a Woman that has a familiar Spirit in Endor, SECT. VI. J. np O lofe our Courage becaufe of God's De- X lays, which are a fecret Artifice of his Mercy towards us, betrays our being ignorant of the Myftery of God's Forbearances, and of the Intention he has of rendering us more zealous and Fervent, and more perfevering in our Prayers, by deferring his Compliance with our Defires : He fufpends and interrupts the Effects of his Di- vine Mercy, for no other Purpofe but to make us worthier of and better prepared for them. We fhould certainly receive lefs from him, did his Favours flow more quick. The Heart is inflamed f 156) XII. inflamed and enlarged by Defires that are not Charader.jj^f^ed lately fulfilled: It would become more narrow and contraded if its firft Wifhes were fatisfied •, and it would be more expofed to Pride and Ingratitude, if the Advantages it fighs after fhould coft iefs, and if the very delaying of them did not let it know, that it is unworthy of the fame. * Luke II. Men ought * always to pray, and not to ^^"^- '• faint, fays our Lord Jefus Chrift : Nor is this only an Advice, but a Law, and an indifpenfible Law *, Men ought always : It is an Obligation that admits of no Exception of Time : It is a Rule, the Obfervance of which comprehends every one of God's Graces without Exception -, there being none of them but what is worth the afking with Perfeverance : Men ought always to pray^ and not to faint. No Delay on God's Part, no Obftacle on ours, nor any Difficulty arifing from Qur own Nature, ought either to flacken the Fervor and Conftancy of our Prayers, or to rob us of the Hope that they (hall at laft be fulfilled. lb. 2, &c. The Example produced by Jefus Chrift of a Widow, who for a long while had in vain foUi- cited a Judge who feared not God, neither re- garded Men^ to do her Juftice ; and who by conftantly troubling him, got at laft a favourable Sentence from him, adds to his Maxim a Degree of Evidence, capable of making the ftrongeft Impreftion on the moft difcouraged Minds. la Ihid. xi. another Place, he produces the Example of a Man 5, &c. who goes at Midnight to borrow a few Loaves of a Friend, for an Acquaintance of his that was come to him in his Journey, and who not being difcouraged by the Refulal of his Friend, forces him at laft, by his Obftinacy and Perfeverance^ to rife and give him as many Loaves as he need- ed ; And Jefus Chrift concludes this Parable by d, quickj ( 157 ) quick, an earnefl: and prefling Exhortation, to xri. pray without ceafing or faint -heartednefs •, and by Charadler, an adorable Promile that we fhall obtain what- ever we fhall pray for in a conftant and perfever- ing Manner. AJk^ and it Jhall he given you \ feek^ and ye Jhall find -, knocks and it Jhall he opened to you. For every one that ajketh^ receiveth : And he that Jeeketh^ findeth : And to him that knocketh^ it Jhall he opened. SECT. VIL I. *~p H ES E Inflances of a Widow that begs JL Juftice of a forry Judge, and of a Man that afks Bread of his Friend at Midnight, are known to every one ; but the Meaning and Ten- dency of them are little inquired into : It is ne- cefTary, for the penetrating into the whole Pur- port of them, that one fhould obferve two Things ; the firfl of which confifts in the Comparifon made between the unjufl Judge, or the Man who was fo troubled by the Importunity of his Friend, and the Delays of God : And the fecond confifts in another Parallel drawn between the Difpofitions, both of the bad Judge and the Friend, and the Mercy of God. II. I fliall begin with the firft of thefe Ob- fervations, which confifts in comparing the Re- pulfes of the Judge, and the frivolous Excufes of the Friend, with God's outward Condu6t to- wards thofe that pray to him. Let us then ima- gine a poor comfortlefs Widow, begging Juftice of a Judge whofe Heart is fhut with Regard to all manner of Religion and Humanity : Who had as good fpeak to a deaf Man as to him : Who to no purpofe endeavours to foften and prevail with him by good Arguments and Intreaties : Bat who ( 158 ) XII. who is reiblved never to let him alone, till he has Charaaer. at laft done her Juftice ? Who inures herfelf to his Denials, in Hopes of tiring him out with her fteady Importunities ; becaufe fhe is fully re- folved herfelf never to wax tired of teazing him. Let us then compare the Proceedings of this Judge with God's Delays and Forbearance : And let us afk ourfelves, whether we can polTibly find in God's Silence, in his Denials, and in the Slow- nefs of his Afliftance, any thing fo capable of dif- heartening us, as was that v/hich the poor difcon- folate Widow met with from her Judge. Let us afk ourfelves again, what it is w-e ought to do, in cafe God's Dealings fhould outwardly appear perfedly the fame as didthofe of the Judge •, and whether we fliould not be obftinately bent againft all his Refufils, and hope that our Importunity might at laft overcome all Obflacles -, fince the leaft flackening of our Courage, and the Inter- ruption of our begging of God's Grace and Mercy, would always be the greateft of Evils to us. III. It is the fame as to that Friend, who gives this Reply to the Man that comes at Mid- night to afK a few Loaves of him : Trouble me not : The Door is 7tow JJoiit^ and my Children are with me in Bed \ I camiot rife and give thee. It is very plain, that God gives no fuch Anfwer to thofe that pray to him, and that his hardefl Ufage confifts in his Silence, or at the mofl in the deferring of his Help. But, though it were true that God fliould call us troublefome •, though he iliould tell us that the Door of his Mercy is fliut ; though he fhould treat us as being not of' the Number of his Children that dwell with him in his Reft •, though he fhould refufe us the Bread we beg from him, as he did the CauaanitiJIo Wo- man ; ( 159 ) man ; Jefus Chrift explains himfelf plainly, and XII. fully acquaints us wifh his whole Defign in the^^^^^^"' two Parables of the Judge and the Friend. His Intention is, by thofe Inftances to incite us to overcome an apparent Refufal by a real Perfe- verance. His telling us what the Widow and the Friend had obtained by their Importunities, not only informs us, that we are to imitate their Pa- tience and Refolution ; but is alfo an carneft and prefling Exhortation for us to do it. SECT. VIIL I. y E T us now pafs on to the fecond Obferva- X-/ tion, which confifts in comparing the inward Difpofitions of the Judge and the Friend with the Goodnefs and Mercy of God : And let us confider how unjuft and imprudent it were, fhould we look on the Delays and Forbearances of God and his apparent Tardinefs in helping us, as fure Proofs of his Indifference for us, or even of his Infenfibility and Unconcernednefs for our Prayers, Supplications, and Complaints. Our Saviour, after having mentioned what the wicked Judge liiys within himfelf, who had refufed fo long to hear the Widow, and who at laft refolved to do her Juftice, merely becaufe he feared (lie would change her Supplications and Intreaties * /^ /^ fj^g into * Reproaches and public Accufations : 0\^x Senfeofthe Saviour, I fay, after having fet before our Eyes original the inward Sentiments of this Judge, goes on^''-*''* thus : Hear what the unjuft Judge fays. ^}7dl^uke Jhall not God avenge his own Eleul which cry 'Day ^^"^' ^^' and Night unto hiniy though he hear long with them ? II. How ! fays he -, (hall the Fear of being difgraced in public, by the Reproaches of a pro- voked ( i6o ) Xli. voked and defperatc Widow, be able to wreft a Charader. juft Sentence from a Judge whofe Heart is per- fectly inacceflible to the Fear of God, or any Senfe of Humanity •, and fhall we think that God will be always infenQble of the Cries and Tears of his Elec5]:, that is, of thofe whom he cherifhes with an endlefs Love ; whom he looks upon as his Children •, whom he has redeemed with the Sufferings and Death of his only Son ! Shall we perfuade ourfelves, that he unconcernedly beholds their Tears, without being moved by them ; and that he is perfedlly indifferent as to their Afflidti- ons and Dangers, barely on account of his de- ferring to help them for a few Moments 1 / tell you that he will avenge them fpe^dily. His Love and Mercy for them makes him attentive to every one of their Sighs and Cries, none of which is either loft or negledled. All Moments are fum- med up, and the laft, on which depends the Re- leafe and Deliverance of the Saints, is expedled with a Sort of Impatience on God's Part, who is far quicker in affifting his Eled: than they are in calling upon him. / tell you^ that he will avenge them fpeedily, III. As to the Friend who was fo little moved by the earneft and preffing Neceflity of his Friend, and fo very infenfible of the Duty of Hofpitality, as to hold out till after the greateft Importunity -, our Saviour not only oppofes to this his Conduct a noble and general Promife, that we fhall al- ways be heard by God •, that we fhall never feek him in vain •, and that we fhall never knock at his Door but it will be opened to us : But he alio fetches an Emblem of God's Goodnefs and Liberality towards us, not from the befl of * L k xi Friends, but from the moft tender of Fathers. 11,12,131 * If ^ Son/hall ajk tread of any of you heing his FatheTy ( i6t ) Father \ will he give him a Stone ? Or if he ajk xri. a Fijh^ will he for a Fifh give him a Serpent ? Charaaeir* Or if he fhall afk an Egg^ will he offer him a Scorpion ? If ye then being evil know how to give good Gifts unto your Children^ how much more fhall your heavenly Father give the Holy Spirit to them that ajk him ? Compare, if you dare, your own Goodnefs with that of God : Compare your own Riches and Liberty with his : Compare your Self-love, which makes you unjufl: and ill-natured, to his gratuitous and difinterefted Love : Com- pare your Tendernefs for your Children, to his Charity towards his Ele(5l, for whom he gave his own Son -, and then (cruple, if you can, his in- finite Mercy, and even doubt his Magnificence and Liberality, which is carried fo far as to give you his Son, and Spirit, and himfelf by necef- fary Confequence : How much more fhall your heavenly Father give the Holy Spirit to them that afk him ? SECT. IX. L A F T E R fo many Explanations, which he J_Sl who is the Truth itfelf did not difdain to give us with regard to the Delay of the Fa- vours and the Flelp we pray for, we can on no Account excufe and palliate our Timidity and Dif- fidence. Thofe Delays and Forbearances which feem fo very long, are only fuch in Appearance, God (hortens inflead of prolonging them. He willfurely come^ he ixjill not tarry. It is ourHabak.iia Patience only that is limited, and our Faith that 3- grows tired ; it is our exceffive Eagernefs and Precipitation that makes us think the Interval be- tween our Prayers and their Completion over- long. But if God does indeed ufe any Delays, M though ( l62 ) XII. though he tarries^ let us ftay for him as long, as Chara^er. |^g ^^|j v^g pleafed to make us wait : Let us con- Itantly "u:; ait for him, II. Thefe two things cannot by any means be both true at the fame Time, and under the f\me Relation. He will not tarry : But though he tar- ries wait for him. One of thefe Things is laid according to the Truth, and the other with re- gard to our Impatience : The one relates to the Gifts of God, and the other to the low Idea we entertain of them. III. We think either that God does not hear us, or if he does, he ought immediately to grant our Requefts ; and in this we are guilty of a double Miftake. We are heard by God fo foon as we pray to him as we ought to do, and when we are prompted by the Spirit of God to afk of him fuch Things as relate to our Salvation : But God, who knows the full Value of what we afl<: from him, compares that with our Prayers before he grants it, and ftays till there is fome Propor- tion betwixt his Favours and our Supplications. He does not rejed our firft Prayers •, he only fums them up, and looks on them as infufEcient, unlefs they are followed by many others. We are not rich enough at once to pay the full Price of the Things we demand. We muft, like the Poor, make up a large Sum with many fmall ones, by a long and careful CEconomy. We each Time bring] our Penny and our Farthing. Our Offering is indeed not defpifed, but it can- not as yet come up to the Price of what we hope for. By never ceafing to offer, we (ball certain- ly obtain it. But it is to ourfelves alone we are to attribute the delaying of our Satisfidion. A greater Zeal, and a m.ore ardent Faith, would make them much Ihorter j and it is always our Fault, ( i63 ) Fault, when we linger in a long Indigence : For Xir. there is nothing, but what perfevering Prayer ac- Charadcr. companied with fincere Humility and a chari- table Dilpofition will eafily obtain. SECT. X. I. tttOWEVER it muft be owned, that iTx all Favours are not granted at one and the fame Time -, and that there is a Connexion and mutual Dependence betwixt them -, accord- ing to which fome of them fit and prepare us for others. The inward and fpiritual Man has his Beginnings, Progrefs, and perfedl Growth, as •well as the outward. There are different Vir- tues for thofe different Periods and Stages. To pretend to have all at once would be confounding all. When we begin to live. Infancy comes firfl ; then we gather Strength, and then Maturity and good Counfel come in their turn. It is the fame as with the Seed that is fown, and all other Fruits : At firfl it is but a Blade, but fuch a Blade as gives Hope of Fruit hereafter ; then comes up the Ear, and when the Grain in the Ear is come to Perfection, then at lafl comes the Time of Harvefl. It is Jefus Chrifl himfelf who reprefents to us the various Progrefs of a fpiritual Life, and of the invifible Reign of God's Grace under thefe lively, genuine, and natural Figures^ So is the Kingdom of Gody as if a Man Mar. iv.' jhould cafi Seed into >he Ground , . . For the Earth 26, zS^zg, bringeth forth Fruit of her f elf \ firft the Blade ^ then the Ear^ after that the full Corn in the Ear : But when the Fruit is brought forth , , , the Harveft is come. II. We then mufl needs with Patience flay till the Blade becomes full Corn, and look on M ^ thofe (• i64 ) XII. thofe Delays which our Impatience would fain Gharafler. fhorten, as precious Periods that ferve to exercife our Faith, to ground and eftablifh our Hopes, to confirm our Humility, and to prepare fuch a Maturity for the Fruits we exped, as may be worthy of Heaven. Behold, fays St. James^ with what Patience the Hufbandman flays for the Rains of Autumn and of Spring, the firft of which ferve to make the Seed fhoot, and the other to ripen its Fruit •, and how he is comforted as to the long Interval between the Seed-time and the Harveft, in Hope of the precious Fruit that will crown his Work. Do you imitate his Patience and Example, in ftaying as he does for the coming Jam. V. of the Lord. Be patient therefore^ Brethren^ un- 7» 8- to the coming of the Lord, Behold^ the Hufband- man waitetb for the precious Fruit of the Earthy and has long Patience for iiy until he receive the early and the latter Rain. Be ye alfo patiently III. When we are running towards a Goal re- mote, or what we do not fee, we think we do not advance, becaufe we do not reach it, and be- caufe the Place to which we tend is not within our View : But yet every Step we take is an Abatement of the Diftance •, and provided we do not tire, provided we neither flop nor flacken our Pace, provided the Defpair of ever getting to our intended Home does not make us go back ; we infallibly reap in our laft Day's Jour- ney the whole Benefit of thofe which we fo long looked on as loft and fruitleis. IV. There are Favours referved for latter Times, as in the Order of Nature there are Fruits for latter Seafons •, and thofe Favours are com- monly the moft important. We muft wait for the Moment of receiving them, the Choice of which is not in our Power, and the Difpolal of 2 which ( i65 ) which God has referved to himlelf alone. We Xir, muft work and row all Night long, as the A-^^^^^^^^- poftles are faid in the Gofpel to have done ; and we muft hope, that the laft Moments will re- compenfe all the Toil which we before had look- ed upon as ufelefs. Our Saviour * had conftrain- * He con- ed his Apoftles, notwithftanding their Reluc-Af^'«^^^'^ tance, to enter without him into a Ship, and to ^'/^//'^^^ ^* go to the oppofite Shore of the Galileajt Sea. AshiT. violent and contrary Wind oppofed their Endea- Mark vi, vours and they imagined that their Toil was 45- unknown to their Mafter, though it was per- feclly prefent to him, as St. Mark obferves *, he Ihid. ESIDES thefe Examples, which re- j3 fpedt the bcft People, whom God out of his moft fpecial Grace and Mercy informs in what they fell Ihort of Perfedlion, while at the fame 1 ime he grants it by making them more pure and humble, there are Examples of another Kind, which are fit for fuch as lie long in a weak, drooping, and languifhing Condition, but who for all that do not quit their Courage, and remain conftantly by the Pool as the Paraly- tic till he was eight and thirty Years old did, with- out being tired with waiting : Though their Ex- pe^^}^Z' houreih and taketh Pains ^ and maketh Hafte^ and is fo much the fnore behind. Again there is another that is Jloii\ and hath need of Help ^ wanting Abi- lity and full of Poverty ; yet the Eye of the Lord looked upon him for good, and fet him up from his low Eftate, and lifted up his Head from Mifery -, fo that many that faw it marvelled at him, and praifed the Lord. II L The Defign of God in thefe aftonifhing Varieties is to cure us of Prefijmption, and to guard us againft Difcouragements. Fear your own Weaknefs, fays he to thofe that are ftrong, and yc that are weak, hope in me to the laft. Your Confidence in me, if it be but humble, fhall never be difappointed. Shew me your pre- fent Situation, however happy or difmal it may be. Never lock upon it as determined or as defperate. Your perfedl Security confifts in per- fedly fubmitting to, and being dependent on, me. Your Salvation is in my Hand, not in yours. Let not your own Riches elate you, nor your Poverty make you lofe your Courage. 1 can both humble Men down to, and raife them from the Duft. I fhall do all for him that will hope all. I grant all to him who aflcs for all. Charity {ticks ( i69 ) fticks clofe to me, not to my Gifts. She praifes XII. me both becaufe I give and refufe to give. She Charaftcr, is acquainted with the Reafons of my Delays, which become new Motives for her to love and give me Thanks. Delight thyfelf in the Lord^ Pfal. ^^ and he [hall give thee the Befires of thine Heart, ^«^vii. Com?nit thy JVay unto the Lord ; truft alfo in him, ^* ^*^' and he /hall bring it to pafs fuhnit to ths Lord, and pray to him. The Xlllth Article: Or, the Xlllth Character of C H A R I T Y. Charity * helieveth all Things. * Omnia credit, S F C T I ZOCvIcA TTl- I. 'TpO believe is the Property of Faith, and A her Objed is whatever God has been pleafed to reveal. Her Exercife is invariably and ftedfaftly to adhere to the Truths, with the De-' pofitum of which the Church has been intruded. Her Motive to this is the Certainty that God is the Supreme Truth, incapable either of deceiving or of being deceived. Her Compafs compre- hends whatever he has revealed and manifefted to Men of his Defigns and Adlions, Commands and Prohibitions, Promifes and Threats. Omnia credit. How is it then that the Apoitle attributes to Charity that which is the Property of Faith ? Does he then intend to confound all Virtues, he who feems to eftablifh among them fo many real Diftindlions, in the very Chapter part of which we are now explaining ? Now ahideth i Cor. xiii. Faith, Hope, Charity ; thefe three. And how '3- ihall we be able to diftinguilh Faith from Cha- rity, ( I70 ) Xlir. rity, if their Objeds and Fundlions are the Charader. f^me ? IL Each Virtue has her proper Objed:, and again each Virtue applies herfelf to that Obje6t by an Operation peculiar to her : But all thefe di- ftind and particular Objedls have an intimate Relation to Charity ; becaufe it is fhe that refers them to their true End, that governs their Ufe, and keeps it from being either imperfed, inter- rupted, or fruitlefs. Charity is an univerfal and general Virtue, whereon all other particular and individual Virtues depend. She is their very Soul Si. Leon, and Life : CiinElarum vita virtutum. She is their Serm. 37. Mothcr in a very proper Senfe, fince they are ^' ^' dead and of no Merit without her. -f Mater om- f Ant. de ^iiijji Virtutum charitas. And it is for that Rea- ^^* have aftrong Confolation who have fled for Refuge to lay hold upon the Hope fet before us. Which Hope we have as an Anchor of the Soul both fur e and ftedfaft ; and which enter eth into that within the Vail^ whither the Fore-runner is for us entered^ even Jefus. The unfhaken Foundations of Hope are eftabliflied on the Promife of God who is Truth itfelf, and on his Oath, which adds, if poffible, to the Au- thority of the fupreme Truth. This Hope hke a fledfiift Anchor that has been dropped into fo- lid Ground fixes the Soul and renders it unmove- able amidft all the Temptations of this Life, which like the Billows would tofs a Veiiel to and fro were it not at Anchor. We fliould be deili- tute of all Prote6tion and Afylum, were it not for this Hope which is our only Refource and our fole Refuge. For which Purpofe this Hope muft not he flopped by the Vail that fepa- %^^ F^- rates us from the Sanctuary and hides it from our y^.. ^^^^^ Eyes. She mud enter into the moil holy and inacceflible Place where God's Majefly refides. She muft boldly enter whither Jcfus Chrift him- felf is entered. She muil always follow the High Prieft who has entered Heaven as our Fore-run- ner : She muft, being full of Confidence in him as the only true Propitiation, never be afraid of being repulfed •, fmce fhe offers to God even his only Son, who became both the Pricft and the Yiclim for us. SEC T. ( 190 ) xrv. Charader, SECT. Ill I. 13 U T fhall we believe, that Hope will dare £3 ^^^s fo appear before the Throne of God, and not be flopped by the Vail thatfeparates it from us, if Charity does not give her the Confidence neceffary for it ? Has (he of herfelf fuch fub- lime and high Thoughts as thefe ? And even if fhe had, can fhe think herfelf very fecure, in en- tering into the moft dreadful and moll inaccefli- ble of Sandluaries, before fhe has appeafed the Di- vine Juftice, and before fhe has purified the Heart, which muft needs remain unrighteous fo long as it does not change its manner of Love ; and which is very far from renouncing its felf-love, before it has received another Love that frees it from the firft and gives it a Difguft to it. Charity pro- ceeds from God, not from the corrupt Heart of Man. It is true, Faith fhews it what it mufl be- lieve, and Hope what it mufl love : But neither Faith or Hope can infpire it with that pure and chafle Love which it owes to God. II. They hinder it not from being flill pofTef- fed with the Love of itfelf, which feizes and takes hold on every Thing ; which eflablifhes itfelf the End of every Thing ; and which may confent to every Thing, except the not being abiblute IMafler of every Thing, It is Charity that con- veys Hope to the very Throne of God : It is fhe who introduces her into the Holy of Holies, with- out f^pping at the Vail that hides from her the GoodJhe loves : It is fhe that makes her look on Jefus Chrill as the Procurer of future BlefTings, and as a Fore-runner who is gone to prepare a Place for her. It is fhe, in fhortj that hopeth all Things^ III. Seek ( 191 ) III. Seek thofe Things^ faith St. Paul^ which XTV. are above, where Chn(i fitteth on the Right-hand Charaaen of God. Set your AffeUions on "Things above ^ not Colof. iii. on 'Things on the Earth. For ye are dead ; and i, 4- your Life is hid with Chrift in God. When Chrift who is our Life fh all appear^ then fh all ye alfo ap- pear with him in Glory. It is to Hope animated by Charity that thefe divine Words are addreffed : For it is through Charity that fhe looks on Jefus Chrift as her true Life, and that fhe confents to ap- pear as dead in the Eyes of Men : Becaufe flie is motionlefs and deftitute of A6lion with regard to earthly Things. It is through Charity that fhe with Patience waits for the Manifeilation of Jefus Chrift ; and renounces whatever might procure her in this World any Diftindtion before that great and important Day. IV. Do but take from Hope this inward and fecret Life and Power ; and flie is dead with re- gard to Heaven, where fhe win:ies for nothing, and has no Relifh for any Thing. She looks as on a very diftant Period, the Time when Jefus Chrift fhall glorioufly manifeft his Majefty, and does not corredt the Eagernefs with which Man ftrives to make a great Shew in this prefent Life : Being no lefs afraid of living obfcure and forgot- ten than of a real Death ; inftead of defiring, as he ought, to live unknown, and to remain hid in God, until the coming of Jefus Chrift. SECT. IV. 1. r\UR Converfation^ fays St. Paul, is alrea- ?hil iii. ^-^ dy in Heaven, as being the Citizens of it, 20, 21. from whence alfo we look for the Saviour, the Lord Jefus Chrift. This is the true and genuine Cha- raderofaChriftian Hope : This is what raifed the I firlt f 192 ) XIV. firft Chrifllans fo much above human Things. Charader. They were already the Inhabitants of Heaven : They thought aheady themfelves Citizens of it : Whereas they looked on themfelves as Tra- vellers, as Foreigners and Out-laws on the Earth* They had their Eyes and Hearts clofely bent on Jefus Chrill, who had begun to deliver them, and who was foon to free them from Bafenefs and Cor- ruption •, by rendering their Bodies like his own through Immortality and Glory. But this fo lively, fo unfhaken, and fo confident Hope was the Offspring and Produc^l of Charity. They dwelt where their Treafure was ; becaufe their Heart was fixed there. For it is Love makes us the Citizens either of Heaven, when it is Cha- rity, or of the Earth, when it is the Love of this prefent World : As likewife it is Love which makes us Strangers either with regard to Heaven, if it is the Love of this prefent World, or with regard to the Earth, if it be the Love of God. Hope may alone find out our true Country : But Ihe can never alone render us the Citizens there- of: She informs us where our Place of Exile is : But fhe never can hinder us from fettling there, when not afTifted by Charity. II. Reaion alone does indeed contradid and even condemn our PafTions : But Ihe does not re- llrain them, though flie difturbs them in the Pof- feflion of their fatal Pleafures. The Eyes muft be placed in the Heart to reform it : That is, it muft be enlightened and redified through Love. We have already feen in another Article, that it is to the Heart itfelf that St. Paul attributes thofe tru- ly fharp-fighted Eyes which in reality keep it from wandering : But this is the proper Place Ephef i ^^ quote his Words, and to give them their true 16,17,18. Bearing and Latitude. I ceafe 7iot to give 'Thanks for ( »93 ) for you ^ flaking mention of you in my Prayers ; xrv. that the God of our Lord Jefus Chrift^ the Father^^^^^^^^-. of Glory may give unto yon the Spirit ofWifdom and Revelation in the Knowledge of him : The Eyes of your Underftanding being enlightened : That ye may know what is the Hope of his Calling, and what: the Riches of the Glory of his Inheritance in the Saints, Hope, when fhe is alone, does but very imperfedlly underftand to what fhe is deftinedo She even in fome fenfe is ignorant both what fhe is and ought to be. Her Object is too great and lofty, too fublime and magnificent for her. Her Light mufl be extended tliat fhe may com- prehend how many Treafures that Objedt in- clofes : Nay, fhe mufl herfelf be taught what a truly Chriflian Hope is : And it is in teaching the Heart and giving it fharp-fighted Eyes, that it is made fenfible of the immenfe Diflance which is between an impotent, weak, unadive and li- mited Hope, and another that is carried on the Wings of Love, and quickly flies to the Place where her Treafure dwells : Which admires and fearches to the Bottom all the Riches of it, and which looks with Scorn and Difdain on the whole World, when fhe compares it with what fhe has found. SECT. V, L 'Tp H E N a Man full of the Hope that has X been enlightened by Love with regard to her great Object, and by the fame Love divinely blinded as to whatever is unworthy of her, that Man, I fay, has a Right to fay with St. Paul : I look not on the Things which are feen, hut on the p . - Things which are not fee n : For the Things which ^^ ' ^ are feen are temporal \ hut the Things which are O not ( 194 ) XIV. not feen are eternal. The Apoftle fpeaks thus not Chgraikr. in his own private Name and CharcU^ter, but in the Name of all true and fincere Chriftians. We are, fays he, a People fet apart, fele6led and fe- parated from all others : We fee not what other Men fee, and we fee all thofe Things which they do not : We live among temporal Objedls, with- out either difcerning or taking the leaft Notice of them : But eternal Objedls are perpetually prefent to us, and we are wholly and folely taken up with them. The Vifibility of a Thing is no Reafon for our feeing it -, whereas invifible Blef- fings ftrike and affed: us much, on account of their very Invifibility . The Eyes we have in com- mon with Bcafts are perfedly blind with regard to the Things we hope for. We have a Senfe which is proper and peculiar to us, and whofe true Objed is whatever is beyond the Reach of our bodily Eyes. We look not on the 'Things which are feen^ but on the Things which are not feen. II. Not that we are ignorant of v/hat attradls and feduces other Men. We know with what fort of Advantages they are contented : But the Eyes we have received make us perceive how vain, how fliort and inconftant thofe Goods are. We look on them as a Flower that fides away in the Evening ofthe very Day it began to fpring ; as the Grafs that withsrs and dries with the very firft Heat of the Sun -, as thofe wild Fruits that grow on Hedges, that border our Way and are not worth our looking on. Our Defires are greater, more elevated, and more worthy our celeltial O- riginal. We whofe Hopes and Deftination are ^ no lefs than eternal can never be fatisfied with what Time carries away : Our Love having no Bounds defires an unbounded Good. Were that - vifible, it never could be the Objed; of our Hope : Spes ( 195 ) Spes quce videtur non eft 3pes. Were it vifible in XIV. this Life it never could be that Good which we Charader. expedl. III. We pardon thofe who do not difcern it, for the Contempt they exprefs on account of our Hope, and of the Love that guides her. They are blind as to our Concerns, and we are fo as to theirs. They excite our Pity, and we are the Objed's of their Compaffion. They acciife us with not feeing, and we return them the fame Re- proach. Were we like them, Vv'e ihould be af the World as well as they -, whereas God's Grace has feparated us from it. Their Condemnation renews our Courage and gives us Comfort: Their ^Approbation would be the moft fatal Teftimony againft us and our Hope, PFe look not on the 2 Cor. IvJ things which are feen^ hut on the things which 1 8. are not feen : For the l^hings which arefeen are tem- poral ; hut the "Things which are not feen are eternaL SECT. VL L T T is not only by the Light and Fervour X communicated to Hope by Charity that the former rifes with Dignity and Grandeur up to her Objed, and unites herfelf clofely to it, though it be invifible, and in Appearance remote. She alfo remains unmoveably attached to it by the Courage and Patience wliich Charity infpires her with. For it is both neceflliry and unavoidable that Hope fhould undergo a Trial : And it is not Voluptuoufnefs and Delight, but Grief and Pain that make the lail Trial of her Fortitude and Conftancy. We may very well renounce Plea- fures and not be ex-tremely moved by the Sacri- fice. Moft of them are ftrange to us and fuper- fluous. They neither concern our Health or our Life. They refemble our Clothes, which we O 2 caft ( 196 ) XIV. cafi: off without Trouble, becaufe they are no Character, p^j-j- Qf Q^r felves : But Pain is neither free or voluntary. It makes itfelf felt in fpight of us : It penetrates into the very Bottom of the Soul with its fharp Points, which fhe can neither avoid or hinder the Smart ot ; and by a lively, quick and prefent Impreffion it fliuns the Expedlation of in- vifible and remote Bleflings, which Expectation muft needs be deftroyed by and yield a long and perfevering Trial, unlefs Charity comforts and fupports us : Unlefs fhe oppofes to the Frail- ty and Weaknefs of tortured Flefh the Vi- gour, Strength and Activity of the Spirit of God : So that we may be able to fay with St. Paul : We rejoice in Hope of the Glory of the Children of God: And not onlyfo ; but we glory in ^tribulations alfo : Knowing that Tribulation worketh Patience •, and Patience Experience •, and Experience Hope ; and fuch an Hope maketh not afhamed, II. It is not fo with an Hope that has not com- batted and been thus oppofed : That has facrifi- ced or fuffered nothing, or that has undergone but a very flight Trial. She may indeed be firm and conflant •, but that cannot pofitively be af- firmed of her, fo long as fhe lies hid only in the Bottom of the Heart. Perhaps fhe will ftand the burning Heat of the Furnace when fhe fhall be expofed to it ; and perhaps fhe will fink under the Torture. Nothing precife and pofitive can be known of him who has always lived at Eafe : Nay he himfelf does not know what he is. For can he make any Judgment of his own Strength, when he never had any Occafion to ufe and try Ec. xxxiv. it ? He that has no Experience knoweth little, ^i 10. non eft tentatus^ quidfcit? III. It is our Patience alone informs us how truly we hope for future BlefTings s and that Hope I which ( 197 ) which is fortified by the very Trial fhe undergoes XIV, can only pofitively be faid not to deceive us. ^^'i^'a^er* Tour Salvation, faid St. Paul to the Corinthians^ 2 Cor. i. is effectual in the enduring of the fame Sufferings ^^ 7- which alfo we fuffer .... And our Hope of you is- Jledfali : Knowing that as you are Partakers of the Sufferings, fo [hall ye he alfo of the Conflation, But whence can proceed our Patience under Trials, if not from that Charity which is faid to endure all 7'hings? Which can alone ovtvcomt Tribulation Rom. vWL and Diftrefs, Perfecution and Famine, Nakednefs, 35>38,39. Peril and Sword -, according to the great Apoftle, and who can never be vanquifhed either hy Death or Life ; hy Angels, Principalities, or Powers ; hy Things prefent or Things to come -, hy Height or Depth, or hy any other Creature. SECT. VII. I. T.T 7 I T H O U T Charity Hope would lan- VV guifli, overwhelmed with Sadnefsand Difcouragement in the midft of Afflidlions and Adverfities. But AfRi6lions themfelves are the Means by which Charity confirms and encourages our Hope. She makes us look upon them as the Badge and Warnings of Salvation ; as the Price of the Bleflings Ihe expedls -, as the Seeds of the Fruits that are deftined for her % as an infallible Proof that fhe fliall be made Partaker of the Glo- ry and Reign of Jefus •, becaufe fhe is now a Par- taker in his Tortures and Ignominies, She changes her Sadnefs into Confolation and Thankf- giving ; and fhe renders Patience an eafy Talk to her, by fhewing her how little Proportion there is between the light Affi^ion which is hut for a Mo- ^ ^^^ -^ ment, and the eternal IVeight of fupreme a?jd in- ,^^ mnparahk Glory, Then does Hope quit her O 3 Groanings ( 198 ; XIV. Groanings and Tears for the utniofl Joy : And Charader. j-j^jg jQy ^hich is as it were the Refuk of Love, and a fort of Extacy and Rapture which makes us accept of our Afflidions as of Favours and Goods -, or at leafh makes us endure them as the Root and Seed produdive of all prcmifed BlefTmgs : Re- Rom. •ni.JGidng 171 Hope : Patient in tribulation. 12. SECT. VIII. I. ^T J E have feen how the Chriftian Hope, W when it is quick and lively, foon grows up into perfedl Confidence : That fhe makes us in a manner certain that fhe at laft fhall obtain what fhe expedb ; and that as fhe is not deceived herfelf, Ihe likewife will not deceive and difappoint him who depends on her, Spes autem non confundit. The great and heroick Character of Hope, which procures Man the moft folid and molt intimate Confolation he ever can experience in this Life, is the proper Effect of Charity ; as we learn from St. Paul: Hope, fays he, makelh not ajharned ; hecaufe the Love of God is Jhed abroad in our Hearts by the Holy Ghoft, which is given unto us. The Reafon which this great Apoflle gives us for that fort of Security which Hope Ibmetimes finds, is, becaufe fhe is in a manner mingled with our Love for God, whofe Mercy and Goodnefs to- wards us then appear as undoubted and certain, on account of the ineftimable Gift he has made us of his Spirit, whofe Prefence is intimated and mark- ed out to us by the Eliufion of his Love in us. II. Then are v/e in the fame Difpofition in which St. AufAn was when he faid to God : I mofl certainly know that I love thee : And we by a neceffary Confequence add, that we likewife are as certviin he loves us j fince his Spirit alone 2 can ( ^99 ) can infpire us with the Love of him, and render XIV. us worthy of Love. Charader. III. This double Teftimony which the Holy Ghoft bears to the Love he has for us, and the Love we have for him, banifhes all Fears for fome Moments ♦, and it leaves at the Bottom of the Heart a Confidence which does not altogether amount to a perfe6l Certainty, ffmce the Secret of our Elediion is always a Myftery during this Life :) But it eitabliflies the Soul in a profound Peace and Tranquillity, and perfuades her that he who has begun rhus to eftablifh his Reign v/ithin us gratis^ will never ref ufe himfelf to the Defires of an humble and thankful Heart. SECT. IX. I. 'npHESE Truths which are no lefs pre- X. cious than comfortable, will flill receive a greater Light, when we join them to thofe which St. Pai^l teaches us in the 8th Chapter of his Epiftle to the Romans : Te have not received^ Rom.viii. fays he to them, the Spirit of Bondage again to ^5» ^^• fear ; hut ye have received the Spirit of Adoption of the Children of God, whereby we cry Abba Fa- ther. For the Spirit itfelf beareth Witnefs zvitb our Spirit^ that we are the Children of God. If v.'e were ftili Slaves and under the Law, we fhould be led by Fear which is the Property of Slaves : We fhould be trembUng at the Sight of the Chaflifement, and we fhould never dare to put our Trufl in God, becaufe we lliould be defli- tute of Love for him and his Commands : But we are become the Children of God by receiving the Spirit of his Son, which infpires us with the Confidence of calling him our Father, by filling us with the moft fincere Love for him, his Will, O 4 and ( 200 ) XIV. and his Promifes : And the Spirit of Adoption CJiaraOer. -vvhich is given us for the Sake of Jefus Chrift, and which communicates to us the Difpofidons of Jefus Chrift, beareth Witnefs to our Love for him by his Love for us, and to his Love for us by our Love for him, by approving of the Con- fidence he himfelf fills us with, and by giving it Encreafe through this Adoption. II. He could produce nothing like that in any Heart not animated by Love. All he could do would be but intimidating and frightening it like a Slave. But an Heart teachable and pure ; an Heart wherein God reigns through Charity •, an Heart worthy of Jefus Chrift, and fuitable to z Son of God ; an Heart worthy of having the fame Father with the only begotten Son of God ; the Spirit of Grace and Adoption not only fills it with Hope, but at the fame Time with a thorough and intimate Senfe that this Hope pro- ceeds from him, and that he approves of it. And the Concurrence of both thefe divine Operations makes Hope itfelf grow up into Confidence, and give a true Chriftian the Liberty of fpeaking to ^om. ut God as to his Father : Te have not received the M''^' - Spirit of Bondage again to Fear^ hut ye have re- ceived the Spirit of Adoption of the Children of G&d, whereby zve cry Abba, Father, For the Spi- rit itfelf heareth Witnefi with our Spirit, that we are the Children of God. § E C T, ( 201 ) XIV. SECT. X. CharaOer, I. 'Tp HIS intimate Senfe of Confidence which X is a Confequence of the Teftimony the Spirit of God bears to our Love for him, and confequently to his for us, is fometimes more quick, more lading, and more efficacious in over- coming our Fears ; though it never amounts to a full Certainty : And it is at other Times more weak, more unfteady, and more confident with our Apprehenfions and Doubts, though it never permits our Hope, when animated with Charity, to degenerate into Diftruft and Difcouragement. Thefe temporary VicifTitudes are both humiliating and inftrudive to us, they keep us from lleep- ing, and from a State of Security in Time of fpiritual Peace and Tranquillity, as though we were already perfed, and as if we ought not ftill to fear what St. Paul himfelf was apprehenfive of, mz. of being numbered with the Reprobate after having long appeared to be of the Number of the Eled. S E C T. XL I. 'nr^ HOSE Perfons however who compkin X that their Hope is weak and tottering may be ufefully warned, that this their Situation probably proceeds from their Hope's being de- ititute of Love and of good Works, of which Charity is the Spring. God forbid we ever Ihould aim at alarming or caufing Uneafinefs to any Body whatever. We, on the contrary, en- deavour in all Men to maintain the minuted Sparks of Hope and Charity, becaufe they may ^ne Day or other kindle a great Fire , whereas there ( 202 ) XIV. there would be no Hope Idt^ fhould thefe be Charader. once extinguifhed. 11. But it was not written to no Purpofe, that the Spirit of God it/elf heareth V/itnefs with our Sprit that we are the Children of God -, that it in- fpires us with the Confidence of calling upon God as our Father \ that it helpeth our Infirmities ; that \t is the Spirit itfelf maketh Inter ceffion for us with Groanings which cannot he uttered^ hecaufe we know not what we fhould pray for as we ought \ and he- caufe he that fe arches ihe Hearts, knoweth what is the Mind of the Spirit •, hecaufe it makes Intercef- fion for ihe Saints^ according to the Will of God, All thefe Truths are fo many Proofs that the Weaknefs of the Hope proceeds from theWeak- nefs of the Love, fmce Hope is fo a6live when raifed and fupported by Love. They prove, that our Hefitation and Faint-heartednefs in Prayer proceed from the Spirit of God's not being the Life and Prompter of it ♦, fince our Prayers are fo fervent when that is the Author of them, and when it excites in us thofe unutterable Groanings which pierce the Heavens. They fhew, that the little Succefs of our Prayers is, becaufe we pray not as v/e ought to do -, fince God who fearches the Hearts knows v/hat is the Mind of the Spirit, and hears it •, becaufe ic makes Interccflion for the Saints, according to the Will of the Al- mighty. SECT. XIL LIT is in this Senfe chiefly, that it is faid A Charity hopHh all Things ; becaufe it is fhe v/ho demandeth all Things, and who demandeth them with Confidence, becaufe it is fhe who duly maketh Requeft, and who is heard. Hope, without ( 203 ) I without her, is either dumb or miftruftful and XIV. \ trembling, or tired of requefting, or of not being Charaaer. j heard by God. It is Charity that makes her quick and eager ; it is fhe makes her perfevering ; it is fhe caufes the Door to be opened to her : Jmore Jug. lih, fetttm\ amore qtimtur^ amore pulfatur. Charity ^^ Mor. is her Voice and Interpreter, fhe inflames her^^^^* '7- Defires, and changes her Supplications into loud Cries and Lamentations that excite the Mercy of God. II. Without her the Heart is perfecEtly dumb, though the Tongue proffers Prayers didated by the Holy Ghoft, and without her all outward Sounds, (that is, whatever influences the Senfes only and the Imagination, and does not immedi- ately proceed from the moft intimate Sandluary of the Soul) is entirely void of Efficacy and Merit. Continuum defiderium tumn^ fays St. An- ftin^ continua vox tua eft, Tacehis^ ft a?nare defie- ris. Frigus Charitatis filentium cordis eft : Si femper manet Charitas^ femper clamat, III. Praying is the proper Fundion of Hope, but it is only through Love that fhe can pray as /he ought. It is Charity therefore that hopes, fmce it is fhe that prays •, or rather, it is through Charity that Hope dares afk for what llie ex- perts •, and it is through her alfb that flie ob- tains it : But flill in both thefe Senfes it holds e- qually true that Charity hopeth all things. SECT. ( 204 ) XIV., Charaaei. SECT, XIII L ALL the divine Promifes are the Objeft jLJL of Hope. Hope, when true, makes no Exception to any ; and when full and entire, fhc does not queftion their future Accomplifhment. But Hope, as well as Faith, has her Temptati- ons and Enemies ; and were not Charity her Ar- mour and Shield, fhe never could be Proof a- gainft all the Darts that are levelled at her. She is the Anchor of the Veflel, but this is fo agitated in a violent Storm, and fo hardly feels its Cable by being tofTed to and fro, and the Efforts of the Sea are fo continual and fo terrible, that the An- chor may be pulled out of the Ground wherein it is fixed, or wholly broken away from the Veflel : And it is neceflary, that at every Motion of it Charity fhould oppofe a fpeedy Remedy to the violent and redoubled Attacks of the Waves a- gainft the Veflel, its Cables and Anchor. II. She muft never be difconcerted by any Event whatever, and yet muft flie mind every Thing : Nay, ftie even muft encourage Hope to become firmer and more courageous from the very Obftacles ftie meets with. In Spem contra Spent. She muft not lofe her Courage or Pre- fence of Mind, either for the Winds and Tem- peft, or for the Weaknefs of the Veflel, and the Waves that begin to fill it •, nor even for the Slumbering or Sleep of Jefus Chrift. Nay, fhe muft preferve the greateft Tranquillity and a full Confidence in the Promifes of the Lord, even in the utmoft Extremity, and at the Hour when all Hopes feem to be loft not only from Men, but even when no Plope fcems to be left from God himfelf, who fometimes may appear to be indifferent ( 205 ) indifferent and unconcerned for the Peril, or with XVI. regard to her Requefts. Charaaer, III. She muft think it a criminal Unfaithful nefs, to have Recourfe to human Means ; in order to fubftituce them in the Room of God's divine Help •, as if he were not powerful enough to make his Promife good, and wanted the Help of Men to keep his Veracity unqueftioned. She muft in the midft of the greateft DiftrefTes confider him as always prefent, as the only true, as the only powerful, as the abfolute and only Mafter of all Events, and as the only Author of the Extremi- ties to which ihe is reduced. Thus fhe muft think, and thus adl, fo long as the Tempeft lafts -, whether it may regard the Church in ge- neral, or only a Part, or even any particular Member of it. SECT. XIV. I. 'npHESE two Sorts of Trial fometinies X meet together, juft as the Tempeft that tofTes the whole Ship agitates at the fame Time every Perfon within it j but it alfo happens very often, that during a general Calm a fmgle Per- fon experiences alone and within himfelf a vio- lent Tempeft raging againft Hope. This by the Decree of God may pofTibly be nothing but a falutary Trial of our Patience, which we have already marked how we are to withftand. It may alfo be, as I have juft obferved, a Chaftife- ment of our Coldnefs and Indifference, and a Warning to us to make a greater Progreis in Charity through our good Works. But be it a Trial or a Chaftifement, we always muft be- gin to confirm ourfelves in Hope by loving God, and ( 206 ) XIV. and by our Perfuafion that we are alfo loved of Chara^ will depend and rely with Confidence on God's Love to us. The Heart that does not love cannot perfuacie itfelf that it is reciprocally beloved. We mufl already have experienced the Goodnefs of God, to have Sentiments worthy of it, and fuch as the Wife Man exhorts us to have. Think of the Lord with a good Heart, " SentiteWifd. i. " de Domino in bonitate." We mufl find in i- him Joy and Comfort, to dare to hope that our Prayers fhall be acceptable in his Sight, and heard by him, as the Royal Prophet affures us : De- Pfal. light thyfelfin the Lord^ and he fi) all give thee the xxxvii. 4. Defer es of thy Heart. It is Love gives us a true Confidence ; and what is wonderful. Love gives it us fo perfed and fo much Proof againfl all f 208 ) XIV. all Temptations, becaufe of its profound Humi- Character. Ji^y^ ll. For whence do our greateft Temptations proceed ? Is it not from our Pride, which pre- fumes to argue on the divine Promifes ? Which cannot believe that God will not love what is not lovely as yet, and that he makes it fo by loving it before it has any Merit ? Which always judges of the Word of God by its own Experience, without being willing to truft in him before it fhall have been delivered from its Afflictions? Which covers a real Incredulity under the Cloak of falfe Humility, as though the Bufinefs was to deferve the Mercies of God before one has a Right to hope for them -, and as though it were in the Power of Man to give God fomething the firft, and to offer him fomething which fhould not before have been received from him. Charity, which is truly and efFedlually humble, and an Enemy to all Swelling, believeth all Things, hopeth all Things, and waits for all Things, without ever arguing on God's Pro- mifes •, without ever attribudng the Motives of them to her own Merits, without confining their Accomplifhment to any particular Event, and without oppofing any Difficulties or Obftacles ta them. SECT. XVI. I. Q HE is very far, fbeing the very Love of O Truth,) from inspiring us with a Confi- dence that may deceive, and hide from us our Evils and Unworthinefs. She, on the contrary, tells us whatever may humble us, and whatever may prepare us to otfer to God the Sacrifice of a broken Spirit, of a broken and contrite Heart ; becaufe ( 209 ) becaufe fhe knows that God's Grace and Mercy XIV= is granted to none but the humble, and that God Charaaei-* himfelf refifts the proud. But after having made us fit in the Duft ; after having convinced us of our own Unworthinefs, and of the Incapacity we are under to rid ourfelves of it either by our owii Power, or by any other Sacrifice than that of Jefus Chrift •, fhe makes us fcnfible how much this great Vidtim is fuperior to our Crimes, and how much fuperior to all our Difeafes is the Re- medy he has prepared for us by the Effufion of his mod precious Blood ; and then fhe teaches us how to pray as St. Auftin did, and to fay, 1 fully truft in thy Son Jefus Chrifly whom thou hafi given us from an Excefs cf Love *, and I am con- fidenty that thou wilt cure all my Difeafes through him ; or elfe no other Refuge would he left me but Defpair : For my Evils are excejfive and in great Number, They are indeed fuch^ and I experience it : But the Remedy which thou hafi prepared for us in the Sacrifice of thy Son, infinitely furpaffes them. " Merito mihi fpes valida in illo eft. . * , St.Aufi. <• Alioquin defperarem : Mulri enim & magni ^^'^- ^^^ ., « funt languores mei : Multi funt & magni : ^Y° ^°'^^* ** Sed amplior eft medicina tua." - ' "• II. Thus it is that Charity hopeth all things. For, fo long as fhe has no Hope but in God's Mercy alone, fhe is fure to prevent all Temp- tations of Difcouragement and Defpair, of Pre- fumption and Ingratitude. If fhe divided her Confidence between God and Man, between his Grace and Free-will, between the Beginning and the Progrefs of Virtue, between eafy and difHculc Means, llie might indeed often fall into Miftruf^ and Perplexity \ but fo long as fhe hopes in God alone, and places her whole Truft and Confi-* dence in his moft bountiful and almighty Good^ ( 210 ) XIV. nefs, (he can never be vanquifhed either by Dif- Charader. couragement or Vanity •, unlefs Ihe ceafes to be what (he is, or lofes her Vigour by the Mixture of fome contrary Difpofition. III. " I know, (faid St. Aufi'in^) that no Body " can be certain of his State in this Life, which " is but too juftly called a continual Temptation. " Therefore, O my God ! I rely on thy Mercy " alone. That is my only Hope, my only " Confidence, the only Promife which I think St. Aujl. ye have had Fathers of our Flefh which corredled us, and we gave them Reverence ; fhall we not much rather be in Subjection unto the Father of Spirits, and live ? For they verily for a few Days chaftened us afcei* their own Plea- fure, but he for our Profit, that we might be Partakers of his Holinefs. Each of thele moil admirable Words is extremely precious. Our Part is here in a few Words to endeavour to col- led: the Benefit of them. II. It is certain on the Authority of St. Pauly in whom our Saviour is fpeaking, that this Ex- hortation of the Eternal Wifdom is addreffed to all fuch as be forrowful ; fince he applies it to the Hebrews^ as if it perfonally regarded them. In the fecond Place, it is certain, that Afflictions are Chaftifements of which God is the firft and immediate Caufe, and which he makes Ufe of to amend us. Thirdly, it is certain, that thofc Chaftifements are fo many Effedls of his paternal Goodnefs, and that we partake of them as be- ing his Sons. Fourthly, it is certain, that a fure Token of our Reprobation, and of our not be- longing to the eternal Adoption is, when we are conftantly fpared in this Life, and not recalled to our Duty by falutary Chaftifements. Fifthly, it is certain that there is no Father but what cor- reCls his Son, if he preferves any Senfe of a fa- therly Affe(5tion for him •, nor any Son that does not refped in his Father that Authority and Tendernefs with which he fcourgeth him, unlefs he renounces his Father as a Son, Sixthly, it is (217 ) is certain, that there is an infinite Difference be- XV. tween thofe who are but the Fathers of our Flefh, Charaaer„ who often correct us out of Humour and Caprice, and him who is the Father of Spirits, who never corredls but with Equity mingled with Goodnefs and Mercy *, who does it meerly to procure us the true and folid BlefTings, and who is thus in- tent on correcting our Faults for no other Purpofe but to communicate his very Holinefs to us. Which is indeed the higheft Degree of Honour and Glory, and which produces the moft perfedl Refemblance poflible between the Creator and his Creatures, or rather between our heavenly Father and his Children. III. What a vaft Difference there is between thefe folid Confolations which are the Food of Charity, and render her capable of enduring all Things, and thofe vain and frivolous Exhorta- tions with which an empty Philofophy that breathes nothing but Pride and Vanity endea- vours to prop and keep up our human Frailty, by adding Prefumption to our Mifery •, by offer- ing her nothing worth her Patience or the Ef- forts fhe makes to acquire it ; by hiding from her the Caufe, the Ufe, and the End of her Af- flidions ; by leaving her to bear alone the whole Weight that lies fo heavy upon her ; by making her Chaftifcment laft longer becaufe of her Im- penitence ; by fhewing her no Remedy or Iffue for the Evils that attend this prefent Life -, by turning into an ufelefs Torment what was defign- ed to make us avoid eternal Pains •, by fubfti- tuting a vain Outfide of Courage and Stedfaftnefs to a real and calm SubmifTion •, by diffembling an inward, and confequently more horrid and more violent Defpair, meerly for fear of letting it be feen j by leaving, in fhort, the Sinner under the ( 2l8 ) XV, the Hand of God, who fcourgcs him, without Charaaer. informing him that he is both his Father and Judge •, without aflifting him to appeafe God by his Repentance •, without infpiring him either with Fear or Confidence, or L/)ve, towards his Heavenly Father. 'C SECT. IV. H A R I T Y alone makes us truly fub- mit to whatever God is pleafed we fhould fuffer : Not only in filencing all Kind of Mur- murings •, but alfo in adding to our Patience an inward Comfort and the molt fmcere Thankfgiv- ing. For the only Purpofe and Tendency of all Trials which God ufes to purify us in this Life, is to weaken and deftroy our Lulls which are the capital Enemies of Charity. They banifh from our Hearts the Love of ourfelves, of our Paflions and unjuft Defires : They mix our folfe Joys with many falutary Bitternefles -, and thereby contribute to make Charity re-afiume the Empire which Cupidity ufurped, or which it endeavoured to fhare with her. II. Were we as happy and tranquil in this pre- fent Life as we could defire, every Thing in us would favour the Love of the prefent Goods : And we fhould be but very indifferendy difpofed, to give Ear to what Scripture fo often repeats to us, that God ought to be the only Obje(5l of our Love •, and that we ought to preferve for him a- lone our Defires, Inclinations and Eagernefs, jug.Serm. without letting any Creature fliare them with him. 15. Inter Q^fincs ScHpturcB nihil aliud ic docent^ nift continen- TJ"^S'^' ^'^^^^ ^^ ainorefecidi^ ut amor tuus cur rat in Deum, mmdus. OurPafiions would be almoft invincible if they were always furrounded by Objects that flatter them : And ( 219 ) And Charity muft every Moment receive extra- XV. ordinary Forces, and fuch as would be miracu- Charader, lous even in the CEconomy of Grace -, to be able to refift their ImprefTions. But the Objeds of our PafTions being once taken from us, and the Soul being recalled home by Difeafes, Poverty, Dif- afters, and fometimes by Perfecution, Charity makes her Advantage of what Concupifcence lofes : And far from dropping any Murmurings on account of fo many Things being cut off from her, ihe on the contrary blefles God for it, who thus weakens her Enemy, and gives her an Af- furance of a Vidory, which a dangerous Profpe- rity might have rendered very difficult and uncer- tain. Ill, She behaves thus not only in fome but even on all Occafions whatever : Becaufe the Danger of being vanquifhed, and the NecefTity of combat- ting are never at an End with regard to her. For Cupidity is always alive in us, though fhe is not predominant there. She may be fubjugated ; fhe may be weakened -, but fhe conftantly fubfifts on her own Root ; And the lead Negligence is fufficient to make her regain whatever fhe had loft. Ipfa concupifcentia^ cu?n quanati fumus, fi- niri nonpoteft quandiu vivimus. ^otidie mimdpO' teft : Finiri non potefi. Charity does then endure with Delight whatever takes from Concupifcence all her Strength and Food : She always endures it, and gives her moft hearty Thanks to God for it : And in fliort fhe alone can be faid with a perfed Truth to endure all things. SECT. ( 220 ) SECT. V. I. ^T^HIS Ihe again does in another Senfe, A and in a manner which can belong to none but her. For at the fame Time that fhe fpares the Sinner, fhe is animated with the fame Indig- nation againft Sin as the divine Juftice is. She is ready to take up Arms for the Interefts of God whofe Law is defpifed ; and to call in the moft fevere Exercifes of Penitence. She, while he is fiient, fits in his Tribunal : and in order to fave the Sinner from eternal Damnation, (he boldly gives him to underftand, that all Confolations and Delights art for ever cut off from him ; and th^it he muft for the future atone by his Suffer- ings, Mortifications and uninterrupted Tears, for the Offence he has committed againft God, by defpifing both his Juftice and Mercy. II. But, if God himfelf is of his Mercy plea- fed to explain his own Intention, and vouchfafes immediately to chaftife the penitent Sinner : How great, how profound then is the Refpe<5t and Sub- miflion with which Charity receives the Scourge he himfelf has ordered and chofen for her ! How many fecret Admonitions does fhe then inwardly addrefs to the Penitent ? How many Warnings does fhe give his Heart ? With what Care does fhe make him fenfible of the full Value of a Cor- redlion wherein Providence appears fo manifeftly, and wherein Man has fo little a Share ? With what new encreafe of Light fhe makes him dif- cern the perfect Proportion there is between fuch a Remedy and the Evils it is intended to cure, and the infinite Wifdom and Goodnefs of the in- fallible Phyfician. Nay : With what Zeal and Fervour does Ihe incite the Penitent to fay to God, OLordl ( 221 ) O Lord ! Ufe Fire and Sword to me during this XV. Life : Burn and demolifh every where if thou Charaaer. pleafefb, but, in fo doing, cure and pardon thy Servant. Deign through thefe temporary and fa- lutary Chaftifements to remove from me eternal Tortures, and the Impenitence which renders them endlefs in making them unfruitful. Hie ure: Hie St.Aufl, feca : Modo in ceternum parcas. SECT. VI. I. Q H E knows how agreeable in the Eyes v3 of God and how efficacious to appeaie his Juftice, the fincere and humble Acceptance of whatever God is pleafed to make the Punifhment of our Sins in this Life is. Whereas Murmur- ings and Refiflance have no other EfFe(5l but to make him redouble his Blows. Many Sorrows pf. xxxii. Jhallhe to the Wicked ^ hut he that trufteth in the lo, Lords^ Mercy Jhall compafs him about. Charity is capable of well underftanding the Difference be- tween a free and voluntary Patience, and one wherein Freedom has no Share, and whofe ap- parent SubmifTion is in the Eyes of God meer Ne- ceflity. II. She knows the meaning of thefe Words of Matt, v, Jefus Chrift : Verily I fay unto thee^ thou Jh alt by 26. no means come out of the Prifon into which the Judge fmll have caft thee till thou haft paid the '^"' lUtermoft Farthing. She flartlcs at the Thought of the Rigour with which every Thing fhall be re- quired after this Life. And fhe makes hade to dear all her Debts, and to capitulate for Payment of at leafl fome Part of them before flie appears at a Tribunal where Juftice alone is to prefide. So long as fhe is in the Way, fhe accepts of what- ever may expiate the Faults committed againfl 4 God ( 2 22 ) ^V. God or our Neighbour •, and fhe efteeftjs herfelf Charader. infinitely happy, if (he can but redeem a Part of her Debts, by getting the reft acquitted : Look- ing on the free Acquittance that is given her as great Gain, inftead of complaining about what fhe is obliged to pay. SECT. VII. I. r^^ H ARITY alone confents with a full V^ Refignation to the not finding in this our Place of Exile that Repofe and Tranquillity,which Ihe experts not to enjoy any where but in her true Country. She alone endureth as fhe ought the Troubles and Toils that are to be met in the way : She alone is well informed, that the Seafon of Afflidlions and that of Comfort are divided ; and that it is through Patience that we arrive at Hap- pinefs : That Man, fince his Fall and his Ba- hifhment from the earthly Paradife, is no longer allowed to return to Innocence and the chafte De- lights of his former and original State by a Path ftrewed with Flowers where he only works to bufy himfelf, and where his conftant Employment is to praife God and give him Thanks : That he muft feel the Smart of the Thorns which are the Fruits of his Difobedience : That he cultivates an ungrateful and barren Soil, on which he him- felf has drawn down a Curfe : That he is forced to crucify a criminal Flefh and its Defires, which he himfelf caufed to rife againft the Spirit : And that he is obliged to ufe all his Ef- forts, and inceflantly to a6l contrary to his own Inclinations, in order to re -afcend where Righte- oufnefs refides, and whence he willingly has pre- cipitated himfelf down. IL Chfi- ( 223 ) II. Charity alone makes him perfevere in this XV. toilfom Tafl<:, by often repeating to him, tiiat Charader, Joy and Trouble fucceed one another, but never meet : Vicihus difpofita res eft : That ceafing to "TrrtuL work and combat is renouncing Reft for ever: That wilhing to be content and comforted in this Life is preparing an eternal Woe and Defpair to one's felf: That felling our Birth-right, to which the moft magnificent Promifes are annexed, and exchanging it for a momentary SatisfacSlion, is imitating the prophane Efau : That defiring to have our Comfort where the rich Glutton had his, and refufing to be afflicled where Lazarus was af- flided, is preferring the Condition of the former to that of the latter. III. But above all fhe makes us throughly fen- fible how dreadful thefe Words of Ahraha7n are : Son^ remember that thou in thy Life-time receiv- Luk. xvL edft thy good Things^ and likewife Lazarus evil^S- ^Things •, but now he is comforted^ and thou art tor- mented : She particularly infifts on this ftrange Parallel of the good and bad Things of this Life with thofe of the Life to come \ and fhe brings together again thefe two Men, (formerly fo near each other, though ^o very different in Station :) That we may be taught how to judge righdy of the true Price of the Pains and vain Comforts of this Life, by the End to which Lazarus and the evil rich Man arrived at laft. IV. It was indeed out of this View that Jefus Chrift- placed Lazarus at the Gate of a rich Man who was clothed in Purple and fine Linen, and fared fumptuoufly every Day •, to whofe Charge he laid no other Crime but his having lived care- lefly and without CompafTion for the Poor. From the fame View, he placed near a Man fo happy, according to our Notions, another who was poor, 4 full ( 224 ) Charaaer. full of Sorcs, overlooked and abandoned by eve* XV. xy one, of whom Divine Providence feemed to take no manner of Notice, and who pafled for the moll unfortunate of Men. This Comparifon feems to be the principal Objedt Jefus Chrift had in View *, and it is more fit than all our Reflec- tions together, to make us quit the falfe Notions we entertain of good and bad Luck with regard to this Life. V. We had not perhaps envied the Luxury and Voluptuoufnefs of the rich Glutton ; but would have looked with Horror on the Condi- tion of Lazarus^ Very few of us would have been in his Place. Very few, (had they been called to it by Providence,) would have been comforted in that exceflive Mifery, by a lively Hope that it would at laft terminate in an happy Immortality. Very few, feeing that every thing was refufed to them, even Crumbs, would have thought themfelves ufed by God with great Di- ftindtion and as his deareft Children : Confequent- ly very few would have had that patient and ge- nerous Charity which endureth all Hoings : That heroick Charity through which Joh^ made as full of Sores and as poor as Lazarus^ from that wealthy and happy Man he was before, conquered Satan and became the Admiration of God him- felf. SECT. VIIL L *T^ H 1 S illuftrious Man was but the Type A of Jefus Chrift concealed in his own Hu- miliations and Sufferings, and who could not pof- fibly again be known by the Jews reprelented by the Friends o^Joh ; who judged him guilty, be- caufe he was unfortunate. But Charity has far more ( 225 ) more piercing Eyes than Job'^ Friends or the XV. Jews. She perceives invaluable Treafures and C^ara6tcK Grandeur in our Saviour's Crofs. In that, fhe not only finds her Strength and Comfort, but alfo whatever may fatisfy her Ambition ; and fhe would look on herfelf as difhonoured, if fhe did not bear the Refemblance of him who did not difdain to be nailed to it for our fake ; and if file fhould not imitate his infinite Patience and Obedience, by a conflant Readinefs to fuffer any Thing, to pleafe and fhew her Fidelity to him. II. She keeps her Eyes fteadily fixed on the Author and Finijher of our Faith ^ who for the Heb. xii. Joy that was fet before him endured the Crofs ^ de- ^» 3' fpifing the Shame. She is always mindful of hifn that endured fuch Contradi5iion of Sinners againft himfelf And inflead of lofmg her Courage in the Pains fhe endures, fhe is inwardly grieved for her not finding any Opportunity to fhed her Blood inftriving againft Sin and Unrighteoufnefs ; and in this to be perfedlly like Jefus Chrift, whofe Image fhe mufl neceflarily carry, to be certain of her own eternal Elcdion, according to that of St. Paul. Thofe who7n he did foreknow^ he alfo Rom. viii. did predeftinate to be conformed to the Image of his ^9\ Son^ that he might be the firfl-born among many Brethren. III. This Glory refer ved for the Eledt is in- finitely precious to Charity, who confiders it as a Preference of the Chriftian above the Angel, who not having a Body can never imitate the Suf- ferings of Jefus Chrift, and wno affifls at the Sa- crifice of the Lamb as being the Spectator and the Adorer of him, but never as a Martyr or as a Vidim, in the fame Senfe. as Jefus Chrift was. Q^ IV. God, ( 226 ) XV. IV. God, through this Glory granted to Man Charafter: ^fi-gj. j-jig p.^]}^ feems to have put between the Sinner juftified and purged of his Faults and the Angel, that kind of Equality which is between the Members of the fame Body, fome of which v/ant no Ornaments or Drefs, being of themfelves indowed with fufEcient Decency and Dignity ; while others are clothed with Care and honour- ^ ably decked, on account of their not having the 1 Cor. xii. f-^ppjg Beauty and Decency as the reft. I'hofe 23. 24- Members of the Body which we think to he lefs ho- nourable^ upon thefe we heftow more abundant Ho- nour^ and our uncomely Parts have more abundant ComeUnefs. For our eoinely Tarts have no Need -, but God has tempered the Body together^ having given more abundant Honour to that Part which lacked. V. We make up but one and the fame City with the celeftial Spirits •, we are together with them but one Family, of whom God is the Fa- ther. " Of whom the whole Family in Hea- *FamIlia, " ven and Earth is named." Ex quo oinnis * tr as E- paternitas in ccbUs & in terra nominatur. We y?^ and they together have but one Head, even Jefus inlcom-^^'^'^'^^'^ and are confequently but one and the muni pa- fame Body with them, and the Members one of tre cogna- another. Now, it was not proper, that in the tio. Eph. Unity of one and the fame Body there fliould be fo ^' great an Inequality between the fallen Man and the faithful Angel. It was not expedient that the Man fhould be obHged to be afhamed of his Fall, without finding any thing that might en- noble his Penitence, and put him in a State of Equality with the Angels •, by hindering any Di- vifion and Schifm from entering between them, fo far as might make it dubious, to which of them the Advantage had been granted over the ( 227 ) the other. Jefus Chrift has found this infinitely XV. wife Medium, in making the Glory of Martyr- Charadcn dom, which is granted to Man, parallel to the Glory of a perfed: Innocence which is given to the Angel, by comforting Man concerning his Fall by his Sufferings, and by keeping the An- gel in a conftant Moderation from the Incapacity he is under of ever imitating the Sufferings of his Chief; leaving to Man, (though a Martyr,) an holy Jealoufy of the Fidelity of the Angel, and to the Angel, f though always faithful, J an holy Emulation of the Patience of the Man crucified with Jefus Chrift. God has tempered ^ Cor. xll. the Body together •, having given more abundant ^"^^ ^^' Honour to that Fart which lacked : That there fhould be no Schifm in the Body -, but that the Members fhould have the fame Care one for another. SECT. IX. I. Tl E S I D E S the Glory which Charity finds 13 in fuffering for Jefus Chrift's Sake, fhc alfb finds in it her Conioiiaicn, and fbmething ftill more intimate and more atfcclin^, which the Word Confolation could never come up to. For Love is not fatisfied, (at leaft in this Life,) when it is only allowed to love. Its own Defires kindle and inflame it, and they in a Manner be- come its Torment, when they cannot have Vent ♦, when they are kept imprifoned within the Heart, or faintly bufied on Objeds to them of little or no Concern. That Fire which inflamed St. Ig- natius of Antioch^ muft have a Fewel worthy of itfelf : Wild Beafts, and the moft cruel Tortures muft be its Coolings and Comfort. His Impa- tience for dying for Jefus Chrift, or rather his Qz Fear ( 228 ) XV. Fear of lofing that glorious Hope was his Tor- Charailer. ^^^^ . Scribo vohis, laid he to the Roman s^ amore captus moriendi. Non eft in me ignis amans ullam aquam. Si quis {Deujn meiini) in fe ipft) pojjidet^ tntelligat quid volo^ i^ compatiatur mihi. Let thofe who conceive the Excefs of my Pain pity me proportionably : Let them put themfelves in my Place, and by their own Experience let them judge whether there is any other Means left to quench the A6tivity and Violence of the Fire that devours me, than that I be ground by the Teeth of wild Beafts, and may thus become a Bread worthy the Table of my divine Mafter. In vain would you attempt to comfort me on account of my being deprived of the Glory of Martyrdom, in pretending to offer me another Way of teftify- ing my ardent Love to Jefus Chrift. Such a Comfort is meer Water, and not a Fewel fit for kindling the Fire that con fumes me. Non eft in me ignis amans ullam aquam. Si quis {Deujn ineum) in feipfo pofftdety intelligat quid volo^ ^ compatiatur mihi. II. Thefe lively and ardent Sentiments 'can only belong to a Charity fo perfe(5l as was that of St. Ignatius, and of many other Martyrs ; to whom the longed and moft cruel Tortures were Food and Refrefliments. Neverthelefs, it generally fpeaking holds true, that the Charity wherewith the Saints are animated in this Life, ftands in need of fuffering for Jefus Chrift, for his Truth and Church, for the Service of our Neighbour, and for her own Confblation •, that without this Trial, fhe is conftantly uncertain of what (he is or of what fhe can do : That fhe in her own Eyes appears fruitlefs and barren, when her own good Works coft her no Sacrifice : That fhe appears with lefs Confidence before our I Saviour's ( 229 ) Saviour's Prefence, when fhe does not bring be- XV. fore him fome new Stroke of his RefembJance -, Charader. and that fhe is in a manner humbled and afhamed, when fhe contemplates him nailed for our Sake to the Crofs, without fhe has alfo had the Glory of approaching it, and of joining to this great Sa- crifice fome voluntary Vi6tim that may receive the Influence and Merit of it. III. For this Reafon it is that St. James^ fpeak- ing to all Chriftians without Diflinction, exhorts them to count It all Joy when they fall into divers Jam. i. 2, TemptatiGns, " Omne gaudium exiftimate." 3' 4- Knoiving^ fays he, that the 'Trial of your Faith '^ Opus worketh Patience. But let Patience * have i?^r perfedum ferfeof Work., that ye may he pcrfe5l and intire^ ^f^^^l' wanting nothing. Charity is the Perfedion of f"°lJ^^^ Patience, and the Perfedion of Charity is to look Greek : on all AfHictions, but efpecially on fuch as are Ut fitis, a Confequence of Piety as the Subject of an ex- ^*^* treme Joy. F/e rejoice., fa id St. Paul., in Hope Rom. v. of the Glory of the Children of God -, and not 07tly 2> 3- ^, hui we glory in Tribidation alfo, IV. This great Apoftle put the Joy caufed by the quickeft Hope of immortal Glory in Compe- tition with the Joy which Afflictions ought to give us. He gloried for his Sufferings, as he did on account of his being called to the Glory of the Children of God ; and, as I have juft obferv- ed, he fpoke thus in the Name of all thole who had believed in Jefus Chrift. Therefore it is no Wonder, when we hear him fay of his own per- fonal and peculiar Sufferings, that he has Com- placency in them % that he hugs himfelf for them, and therein finds all pofTible Delight, Eafe, and Comfort. / take Pleafure, fays he, " Placeo 2 Cor. xii, *' mihi," in Infi?ynities^ in Reproaches., in Necef ^^' ftieSy in Perfeciitions, in Bifreffes for Chrift' s Sake, CL3 y- ^«f» ( 230 ; XV. V. But, had it not been for the ardent Love Cliarader. wherewith this great Apoftle did burn for Jefus Chrift, what Attradions could Perfecutions and Reproaches have had upon him ? Sure he never could have had any Pleafure in the numberlefs Diftreffes and urgent Necefiities under the Weight of which he feemed ready to fink. None then but Charity is able to fuffer in a Manner worthy of God ; and confequently none but fhe endureth all Things. For fhe needs no other Confolation but that which fhe draws from her own Stock. Her Love is fnfficient to make her fond of Suf- fering •, and fhould Ihe want Afflidions, fhe wouki think herfelf void of Love. ■I ?2, 1:5 SECT. X. T was then a Language not at all ftrange to the firft Chriftians, in whom the Love of Jefus Chrifl was fo very quick and adtive, when the firft of the Apoflles addrefTed to them I Pet. iv. this Exhortation : Think it not ftrange concerning the fiery Trial which is to try you^ as though fome ftrange Thing happened unto you : But rejoice in as much as you are Partakers of Chrift^ s Sufferings^ that when his Glory /hall be revealed^ ye may he glad alft) with exceeding Joy, In preparing the Catecumens for Baptifm, they alfo prepared them for Perfecutions and Martyrdom. They gave them as a firft Foundation of their Inftruc- tion, that they fhould be ufcd as Chrift himfelf had been •, that they were not above the Mafter whofe Difciples they becaiTiC ; that they were not Chriftians for this prefent Life, that is, for the Goods and Advantages that might be hoped for in it •, that their Hope did folcly regard the future (Economy , that they fliould live in Af- flidion { 231 ) flidlion and Tears, (as Jefus Chrift had foretold XV. them,) while the World fhould live in Joy : But Charaflcr, that their Tears fhould be attended with a far fuperior Confolation, by the infallible Expecta- tion of an infinite and eternal Joy. They were clearly told beforehand what Tribulations they were called to futfer in perfcvering in the Faith. And what Jefus Chrift had himfelf told his Dif- ciples, that they fhould be expofed to lofe all they had, even their very Lives, in maintaining the precious Depofitum they were intrufted with, was inceflandy repeated to them. Ifent Timotheus un- i Thcf. to you ^ faid St. Paul io the 'Theffalonians^ to efta- "^- 2, 3>4» hlijh yoUy and to comfort you conanmig your Faith ^ that no Man Jhould be moved by thefe Afflictions : For yourfelves know^ that we are appointed there^ unto : For verily when we were with you, we told you before, that we fhould fuffer 'Tribulation^ even as it came to f>afs, and you know. II. We are told nothing like this, when we are made to put on Jefus Chrift in Baptifm, be- caufe wc receive that Sacrament at an Age whol- ly incapable of that Sort of Inftrudion, and be- caufe the Church is fometimes in Peace, under the Protedtion of Chriftian Princes : Yet are we not neverthelefs baptized in the Death of Jefus Chrift, in order to receive the Fruit and Impref- fions of it, and to bear his Refemblance. Nor do v/e lefs renounce Satan, the profeiTed Enemy of the Saints, and their implacable Perfecutor, till Death. To be tried and to fuffer, is then to us a moft unavoidable NecefTity, though Suffer- ings and Trials be by Providence diverfified a thoufxnd Ways. But Charity is the only one th(at endures the Trial. She alone is capable of en- during all Things unto the End : Charitas om- nia fuffcrt, 0^4 The XVI. Charafter. ( 232 ) The XVIth Article: Or, the XVIth Character of CHARITY. Without Charity^ nothing avails towards Salva- tion. Chanty is the chief Benefit of the Suf- ferings and Death of Jefus Chrifi, SECT. I. I. Q T. Paul begins with this Charadter of Cha- v3 rity, the Enumeration of all the other. But I thought it might appear more obvious, and in a ftronger Light, after the Explanation of the preceding, and would be as the necefifary Con- fequence of them all. For it is felf-evident, that if it belongs in a peculiar and proper Manner to Charity to be patient, void of Envy, of Te- merity, of Pride, of Ambition;, of Self-love, of Anger, and of evil Thoughts and Sufpicions : If fhe is altogether uncapable of approving In- juftice ; if fhe is the Love of Truth itfelf •, if it is Charity that heareth all Things, that helievelh all 'Things, that hopeth all Things, that enduretb all Things \ it is, I fay, felf-evident, that, if fhe performs all thefe Duties, and even is what only can duly fulfil them -, (and were it not io we mufl attribute to her what would belong to many other Virtues, which we muft rob as it were, to adorn her at their Expence) it is likewife mod evident, that without Charity all is unavailing towards Sal- vation : And by clear and necejdiry Confequence it is alfo manifeft, that Charity is the chief Bene- fit of the Sufferings and Death of Jefus Chrift. II. I (hall chiefly infift on the laft ; that we snay be apprifed of the total Value of Charity : What ( 233 ) What fhe did coft Jefus Chrift for our fake : By XVI. what Sufferings he has merited it for us : How Charader. impofTible it was for Men ever to find any other Way to arrive at loving God as they ought, and how true it is, that, if Jefus Chrift had not hum- bled himfelf even fo far as to afllime our human Nature for our Sake, and if he had not been o- bedient even to the Death of the Crcfs, we always fhould have been incapable of loving and whol- ly unworthy of being loved by God. And this St. Auftin fays in the plaineft and moft exprefs Terms. Jefus, fays he, 7ion opus erat ut veniret^ Augufi. in nifi 'proper Charitatevi, epift.Joan. tr. 7. SECT. II. I. OT. Paul gives us a full and complete De-^ i3 monftration of this Truth, by inform- ing us in general that we are nothing without Chanty, and that every Thing is unavailing without her ; and by comparing her in particular with the moft excellent Gifts not of the Synagogue but of Chriftianity •, all which he looks on as fruitlefs and barren if not attended with Charity* For file of abfolute NecelTity muft be the chief Be- nefit of Jefus Chrift's Coming ; fince without her all is perfectly ulelefs: Nay, the very Incarnation and Death of Jefus Chrift muft necelTarily be of no Ufe, if Charity be not the Fruit and Refult of them. II. And indeed would St. Faul have been much beholden to Jefus Chrift for having grant- ed him the Gift of Languages and Prophecy *, the Knowledge of Myfteries •, unlimited Science ; a Faith capable of removing Mountains ; a Li- berality that had made him poor to relieve thofe that were fo , a Courage proof even ngainft Fire, and ( 234 ) XVI. and a glorious Death in the midft of Flames : If Charader. after all this the Apoftle was forced to own that he was nothing ; Nihil Sum : And that thefe nu- rnerous and glorious Gifts avail him nothing ; Nihil prodefi : Sure this Apoftle fo rich in Ap- pearance, but in Reality fo poor, ought at this rate to have gone and fought out another Savi- our : He fhould have given and exchanged all the Goods he had received from him, for Cha- rity that precious Jewel, that invaluable Pearl, that hidden Treafure which would have been wanting to him. He fhould not only have left Chriftianity as he had already done the Syna- gogue -, but alfo looked on his new Gains and Profits as fo many LofTes ; and facrificed them all to buy the effential Gift he would have been PUI. ill. S. without, and the Want of v/hich would have rendered all the others perfedly ufelefs to him. III. Had either the Law or Nature been ca- pable of becoming the Source of a chafte and fincere Love of God in us *, Chrift would have become incarnate without NeceflTity and fuffered Death to no Purpofe •, that is, without any real Need : Becaufe fuch a Love either juftifies or is infeparable from Juftice and Righteoufnels, in ruling Men's Defires, and in referring all his Ac- tions to God as their only End. The whole Out- fide of Religion was prefcribed by the Law -, and the Jew was perfuaded of God*s being the Author of it. He believed all the Miracles that had been made ufe of to eftablifh it : He feared all its Me- naces, and hoped for all its Promifes: He was full of Zeal for its Defence *, but he wanted Cha- rity fo long as he was barely a Jew and belonged only to the Synagogue : Whereby it is felf-evident, that fince he had all Things except Charity, it was for the fake of Charity alone that Jefus Chrift came into World. IV. It ( 235 ) IV. It is true, Religion deftitiite of Charity XVI. will be changed almoft in every Thing, fo foon Charaftei as Charity fhall become the Life and Spirit of it : But it is no lefs true, that if you take Charity from Religion, there is no Alteration necelTarily to be made in Judaifm ; and that the NecefTity of its Re-eftablifhment will confequently follow. The Synagogue having in Plenty whatever can befit Slaves, and ftanding in no need of being re- formed fo long as a fervile Fear fhall be thought fufficient. Jefus enhn hqu opus er at tit veniret ni- fi propter Char it at em. V. This great Apoftle had not left the Syna* gogue out of any Infidelity or Contempt. He looked indeed on Circumcifion, on the Law and the outward Righteoufnefs dependent on its Ob-^ fervances and Sacrifices, as Things of Divine In- llitution, but alfo as on Things perfedlly ufelefs without the Knowledge of Jefus Chrift, which a- lone was capable of juftifying thofe who believed in him. If then it was true that Charity, which alone juftifies the Sinner, was not the proper and genuine Effed of our Saviour's Crofs, the pecu- liar Gift he makes thofe who hope in him, the diftinguifhing Privilege of his Covenant, and the Benefit of the Reconciliation he has merited for us : St. Paul v}\iO was no longer contented with the bare Juftification of the Law, and even did not find true Juftification in the Faith in Jefus Chrift, becaufe he did not find therein the Origin, the Principle and the Spring of Charity •, St. Paul^ I fay, would haVe been obliged to hiive fought in another Religion, not the Chriftian, for the only Gift that was abfolutely neceffary, and which a- lone can diftinguifh an eternal Religion from that which is but the Shadow and Type of it, and fubfifts but for a while. 4 VI, For ( 236 ) XVL VI. For any Diftindlion among Men which Charafter. only confifts in an outward Profeflion of Piety, and can never reach beyond the Grave, can ne- ver be that which true Religion ought to efta- blifh among them. It muft feparate the Son from the Slave -, the Heir from him who is dif- inherited ; the Saint from the Unrighteous, and the Ele6t from the Reprobate. But it is Charity alone makes them diftinguilhable : And all, ex- cept Charity, may be in common among them. Of this St. Paul has juft informed us *, and St. Juftin his Difciple never ceafes to repeat the fame Thing to us. Dile^io fola^ fays he, difcer- flit inter filios Dei ^ filios Diaholi. Nothing is more oppofite than thefe two Conditions ; nothing more diftant than thefe two Terms are : And yet it is Charity alone that gives the Diftindion, The outward Marks or Chara6lers of Chriftiani- ty may be common to all : All may take the Sign cf the Crofs on their Foreheads. They all may ap- pear to confent in the puhlick Prayers^ by anjwering Amen. They may fing with the Saints^ and at unifon fing Hallelujah. Baptifm is for all. Churches are opened to all. Ail may contribute to the building of them. One fingle Thing may dijiin- guifh the Children of God fro jn thofe of the Devil \ and that Thing is Charity. " Non dijcernuntur " filii Dei a filiis Diaholi^ nifi charitate^^ An important DifiinEliony adds the fame Father, a mofi effential DiflinElion ! In vain would you have all the refty if you fhould want Charity., without which oil would be of no Ufe to you : Whereas on the other Hand., if you was but poffeffed of this great Gift^ though all the reft fhould be wanting •, you would have fulfilled the whole Law. " Mag- «' num judicium^ magna difcretio I quicquid vis *' bahe^ ( 237 ) «« hah^ hancfolam non habeas^ nihil tihi prodejl : XVL '' Al'iafi non habeas^ hoc habe et i?nplevifiile^em,^' Charader, SECT. III. I. T> U T how comes it that Charity alone is J3 able to put a real Diftindlion between two Men who both perform the very fame Things, and in appearance with the flime Zeal and Fer- vour ? Why is one the Son of God on Account of his having Charity ; while the other, though full of good Works, remains the Child of Satan becaufe he has it not ? It is, fays St. Auftin^ becaufe it is not the Works but the Heart alone that con- ftitute this Difference, and becaufe we are not to expe(5l the Root from the Branches, but the Branches from the Root. JVe may, fays he, nou- Aug. tr. g, rijh the poor out of a Motive of Charity : We may ^^ ^^* alfo do it out oj Vanity^ and from a Befire of win- ^°^' fling Men^s Efteem, Hofpitality may be praBifed from thefe two different Motives, If we confider the AElions only., we can never difcern the inward and fecret 'Principle of them. I evenjhall notfcru- pie to affirm fomewhat tnore than St. Paul did: We may give our Life out of Charity in conf effing the Name ofjefus Chrift., and receive the Crown of Martyrdom : But we alfo may dye and fuffer Martyrdom out of a Principle of Vanity. «' Morl- " tur Charitas, id -mw%. ffoall neither in this IvJmintain (of Gerizim) nor yet at Jenijalem worjlnp the Father, Te wcrfmp ye know not what : IVe know what we wm^fbip^ for Salvation is of the Jews. But the Hour cometh and now is, when the WorJJjip'pers fiall worjhip the Fa- ther in Spirit and in ^I'uth. The Worfhip here meant is certainly inward, fpirirual and true. What then can it confifl in, if it be once fepara- ted from all it might have in common with the Religion of the Jews, who believe and hope, who keep the Law and offer Sacrifices ? In what Par- ticular v/ill it render to God an Adoration worthy ©f ( 243 ) of him r How will it be proportioned by Truth XVl. and Sincerity, with refpedl to God, confidered as^^^^^^^^^' the fupreme Truth and as the Judge of the mod fecret A fTe6lions of the Heart and Soul : Since he is the eternal Spint itfelf to whom nothing can poHibly be unknown ? Is it then through Fear that we can worlhip him in the Manner he is both willing to be, and v/orthy of being worlhipped ? Shall w^e try to inipofe on him in offering every Thing to him except our Hearts ? Shall we abolidi the outward Sacrifices, with- out re-placing them with what they were the Types of; viz. the Holocauft of the whole Man^ and chiefly of his Will and Defires? Shall we then confent, that the Fire which came down from Heaven, and was therefore perpetually to burn on the Altar, be extinguifhed and become of no Ufe *, without kindling in our Hearts the Fire of Charity, of which it only was the Image and the Type r It is no way pofTible to mark ou: any one Particular in which God has been truly worjfhipped fince Jefus Chrift, or how he has found by his Son thole true Worfhippers he look- ed for ; if we once refufe to own, that it is thro* Love alone that Gou can * be truly worlhipped , and that the Worfhip which Charity pays him in preferring him to every Thing, in facrificing and referring every Thing to him, is the only Adora- tion worthy of his infinite Majefty. II. Piety, fays St. Auftin^ is our Worfhip of God \ for Piety confifts in adoring him : But he never can be truly adored but through Love. Pietas Dei cultus eft, Non colitur ille nifi amando. Aug.tp. Love alone fabdues the Heart, and it is on the '9' Heart that all the reft depends. All fubmits to the Heart. It is the Heart that reigns : From the Heart proceed all Orders and Commands! R 2 All ( 244 ) XVL All Defigns as well as all Adions are referred to Charaaer. ^^d correlpond with the Heart. Therefore when the Heart does not worfhip, nothing worfhips-, or at leaft can do fo without Hypocrify. It is in vain that Man kneels or burns Incenfe. Notwithftand- inghis humble Pofture and Genuflexion he is ftill on his Legs •, he keeps his Empire over himfelf and all that is his, when his Heart does not love, be the Majefty and Goodnefs, which he thus does not love, ever fo great. III. As we really adore whatever we love as our true Felicity ; it evidently follows, that we refufe to adore what we retufe to love, even though the Suminum honum. Hoc colitur quod dili- gitur, fays St. j^uftin *, and it is for that Reafon, continues the fame Father, that we are bound to love God above all Things : Becaufe God being infinitely raifed above all Things both in Dignity and Goodnefs, we owe him fuch a fuprcme Worlhip as can fit him alone ; and be- caufe this fupreme Worfhip can be nothing but a Love that prefers him before all. Unde quia Deus prfxxviii. ^^^^^ omnibus ?najor aut melior invenitur^ ^lus G?n- nihus diligendus eft iit colatur, IV. What then can be the Worfhip Jefus Chrill has taught us to render to God, if he did not make the Precept of Loving the chief and elTential Point of Religion and Piety ? What has he taught us that is uieful and falutary, if he did not teach us to love ? In what Point can he have made us more religious, if he has left us in an In- difference and even a Difguft with regard to the fupreme Good .? If he has barely exhorted us to love it, and even left fo indifpenfible and fo efTen- tial a Duty to our Choice ? If he has permitted us to look upon this Obligation as a burdenfome Yoke ? If he has limited the Obfervance of it to any ( 245 ) any remote Seafon ? If he has left us floating XVT. and uncertain between our Self-love and the fu- ^l^^^aaer. prenie Love due to God, without pouring thro* Grace into our Hearts all the Sentiments of Cha- rity ? V. What then could we reply, if one fhould afk us what Benefit we have reaped from the new Covenant, and in what Refpedl we are more faith- ful Worfliippersof God than were the Jews, from whom we have feparated ourfelves ? No doubt but they would afk us this Queftion : " What is <' the true Worfhip of God, the only one wor- " thy of him, if not Love ? " ^^uisciutus ejus, m~ Jug. Uh. fi amor ejus ? What real Diflindlion can there be »^- ^^ between you and idolatrous Nations •, fmce your '^''^''^' ^- 4* Self-love retains all the Idols that are the Objeds of its Paflions, and is itfelf the mod criminal of Idols, and the Source of all thofe which have been invented by the Heathens ? There is no fincere Adoration, (they would doubtlefs lay,) no true Religion without a Love that fubdues the Heart ; no Worfhip whatever worthy of God and fit for him alone, but a Love that devotes ail manner of Defires and Adlions to him. And if Jefus Chrift in whom you believe has not eftablifhed his Gof- pel on this fole Foundation ; or if he has been con- tented with barely ordering you to love, without granting you the Thing he commanded ; in the firft of thefe Cafes he has omitted what was effen- tial, and in the fecond he has left you under the Rule of your Self-love, which remains abfolute Mafler fo long as it is but barely invited to re- fign that Title : Hie efl Dei cultus^ hccc vera reli- Jug. Lib. ri(?5 hmc tantuin Deo dehita femtus. ]?- ^-L . R 3 SECT, ( 246 ; XVI. Charaaer. SECT. VI 'I T cannot be denied, but that JeHis Chrift came to make us righteous, and to reform cnr Manners that were corrupt and faulty. He confequently came to reform our Love ; for good and bad Manners abfolutely depend on the Love Aug. Ep. which is the Principle of them. Ncc faciunt boms 1 2. ad vel malos mores ^ nlfi hcni vel mali amores. We may Mficel ^^^e at once well inftrudted, full of Knowledge, and neverthelefs very unjuft : For Thoughts and Reflexions can never mend the Heart. The moft fubiime Philofophy, if it confiil of Argu- ments only, may fubfift and fympathize with the mod: fliameful FaRlons. Confequently, Je- fus Chrifb has not reformed Man, if he has not reformed his Heart : And it is no lefs certain, that he has not mended his Heart, if he has not freed it from the unjuft and corrupt Love that pofTefied it, in infpiring it v/ith another Love not only more pure but alio more ardent than the for- Ai,g, ilid. "^^''' Mores noftri non ex eo quod quifque novit^ fed ex eo quod diligit^ dijudicart folent, Thefe are *^the Words of St. Aufihu But his Authority is not necefiiiry for the maintaining a Truth agreed upon by all the World. II. We cannot be fild to know Men, when wt only know them by their Parts or Wit. Whenever we truH them, it is never on account either of their fpeaking or writing well. So long as their Heart is a Myftery, they remain unknown and concealed v/ith regard to us. It is only from the Knowledge of theGoodnefs, Uprightnefs and Fidelity of their Heart, that v/e begin to be in- formed of what they are. jfr'or this of St. Auftin, {viz. That whatever we are, wc are that in our Heart,) ( 247 ) Heart,) holds very true ; and it is impofllble to XVT. give any good Definition of a Man, or to point ^^arader' out his true and perfonal Charader from his Pro- felTion, Art or Education and Learning: Where- as we give an infldhble Deiinirion of h'lm^ by mentioning his Virtue and inward Uprightnefs, when we have folid Proofs of them. III. Jefus Chrilt mud needs then have chang- ed the Hearts of his true Difciples, if he has ren- dered them good : And he muft hkewife have changed their Affedions and Love, if he has clianged their Hearts. For the Love of Juftice and Truth is the only way for us to become good, i^/n bomis, nifi dili^endo^ efficietur ? Ana it is Avg. t>\ impofTible to become virtuous ctherwife than S7. /». through fuch a Love as has thefe two Charadters \ '^°^"' "viz, that of loving what we muft love, and again of loving it as it deferves to be loved : Fbiiis non %• Ep. efi nifi iUlio^€re quod dili^endum eft. ^2. ad _IV. Wherein then Ihould the Virtue of Chri- ^^^''''* llians confift, if they loved what they ought not to love ; or if they fhould love the fupreme j u- flice and the infinite Goodnefs lefs than them- felves, than their own Satisfadion or than what predominates in the bottom of their Flearts ? In what Refpe6t would Jefus Chrift have rendered ihem more virtuous than the reft of Men, if he had left them in a perfe6l Indifference as to Vir- tue, and even under an Hatred for the fole Good which fhe is bound to love ? Scripture, fays '$ii, Aujlbi^ forbids nothing but Cupidity, and com- mands nothing but Charity. Non pr^^cipit 7nfi j m,^ fharitatem^ nee culpat 711/1 cuptditatem. And real- 13. de ]y the Thing may be reduced to thefe two efTcn- /)^^r. tial Points ; becaufe all the others relate to them •, C^^^'J'- ^' and it is for the fame Reafon that St. Paul af- ^^' fares us, that Charity is the ftdfiUipg cf the R 4 Lazv, ( 248 ) XVI. Law *. Jefus Chrift muft needs then have de- Charaaer. jivered US from the Tyranny of Cupidity, and */'/m/;^^ 3^- But under thefe emblematic ExprelTions he mark- ed out the abundant EfFufion of the Holy Ghofi:, which was to be the Reward of his Sufferings and Death. And it is that Divine Spirit which is the Source of Charity. There is a Well of living Water that fprings into everlafting Tife. There is a burning Fire that melts the Ice of our Hearts, and which Jefus Chrift came to kindle in his Church. I am come^ fays he, to fend Fire on the Luke xli. Earth ; and what will 7, if it he ah-eady kindled ? 49. V/e then fulfil his Defire, when we pray him to kindle in us that Fire wherewith he would fain fee the whole Earth enflamed •, and we may imitate the Confidence of St. Auftin^ in faying as he did : *' O ! thou always burning Love, that art never " extinguiflied ! O Charity, my own God ! «' Inflame me with thy Ardor, with that Love «' whereof thou art the Source." Afnor^ qui feviper ardeSy ^ nunqua?n extingueris! Charitas, Deus meusy accende me, SECT. XIL L T E T us only take Care never to be deceiv- 1^ ed by a falfe Appearance : Let us never mifconflrue an indeed fweet and tender, but withal a weak and hint Senfe of Love, for the Extafies and Trances of an ardent Charity, for that devouring Fire the greateft Enemy to Self- love, f 256 ) XVI. love, to a deceitful Security, to a dull unadive Charadcr. infenfibility, to a timorous Prudence that is fond of none but eafy Duties, but Duties confiftenc wfth Independence and Tranquillity, which are the deareft Objedls of Cupidity when fhe cannot reach Deut. iv. at higher. That Fire which Jefus Chrift is come ^4- to fpread over the whole ^Edrth, carries with it the Charader of God himiflSf, who in the Scrip- ture ftiles himfelf, a confmning Fire, and a jea- lous God. Deus tuns ignis confumcns eft, Deus cb- 7nulator. The Fire of Charity cannot fuffer any Partaker, Partner or Rival. It muft be the ab- folute and fole Mafter of the Heart, and it can never fuffer, that its Kingdom fhould be divided* It burns and confumes away whatever is ftrange and whatever alters the Purity of our Love. As it is fent by Jefus Chrift, it recals us to him again ; and as it is the Benefit of his Death and SuiTer- ings, it is neceflarily knit with the Defire of imi- tating and of bearing the Stamp andlmage of them. 11. Thefe Characters have been marked out int a very particular and extenfive Manner^ that there Ihould be no room left for Sedudlion^ an Evil much more common than is generally thought. It is what oftentimes deceives unatten- tive People, who fubftitute a vain Phantom of the Love of God to the Truth and perfect Sanc- tity of it. But nothing but the bleffed Prefencc of Charity is able to make luch an Illufion to va- nifn. So long as we are without it we are liable to many Errors ^ and fo long as we have not as yet received from God that Gold that has been tried by Fire, fas Jefus Chrift ftiles it in the Re- velations) we are tempted to think ourfelves rich Revel, ill*, and increafed with Goods, while we are wretched^ r-jf 1 8. and miferahley andpoor^ andhlindy and reduced to ajhamefiil Nakednefs. F I N J S. ANEW TRANSLATION O F T H E Archbishop of CAMBRAY\ DIRECTIONS FOR THE Conscience of a KING. To which are fubjoined Two Supplements of the fame Au^ thor, never before tranflated into Englijh, The firft upon the Nature of Offensive and Defenlive Leagues ; and the fecond upon other poHtical Matters. And now ye Kings underjland ; he injlru^led ye that judge the Earth, Pfal. ii. lo. LONDON: Printed for M. Cooper, at the Globe in Pater- nofter Row *, and fold at all the Pamphlet- Shops, M DCC LI. [Price One Shilling.] AdFertifement by the Publiflier. THIS fmall, ty excellent Work, was not compofed with an Intent of having it publijhed, but Jimply in Maniifcript to be of fome Service, towards the private Iiijlrii^ion of a very great Prince, as well as the Telemachus of the fame Author ; for which 'tis known the Public is indebted to the happy Fraud of an^ wifaithful Domeftic -, and in all probability thefe Di- rections have been brought to Light the Jams Way, ihe Copy from which this Work was firjl printed, came out of the Hotel de Beau- villier. By the Perufalofit, it will be foimd con^ ducive not only to the public Good, but alfo by far more excellent than any Inftitutions com- pofed on this Subjedi, For among thofe that we fee handed about, fome are either too long or too Jhort, or too plain, or too dry, or above the Capacity of young Perfons, or fluffed with too much Divinity and Philofophy -, whereas the whole Aim of this tends to enforce found Poll- tics * See Monfieur Ramfeyh Hi.ftory of the JLife of the rchbifliop of Cambray, _ ( iv ) tics-, and a wife Adniinijlration^ jiidiciotijly conceived^ and exprejjcd with as much Pcrjpi" cuity as Rnergy : In a Word^ it may he [aid y that this great Author has handled this Matter folidly^ and that he alone * has laid the Axe to the Root of the Tree. * Matthew iii. lo. D I R E c- DIRECTIONS FOR The Confcience of a K I N G* COMPOSED For the INSTRUCTION O F LEWIS of FRANCE, Duke of BURGUNDT"^. ^^s/^^j^M/^^su^sj&^s^^^j^m T6e Introduction. Perfon wiflies more heartily than 1 do, My Lord, that you fhould be placed at a Diftance, and a Stranger to the Perils infeparable from Royalty. I wifh (o through the ardent Zeal I harbour in my Breaft for rhe Preferva- B tion * Grandfon 0/ Lewis xiv. King o/France ^W Navarre, Born it/ Verfailies, the 6th of A\xg\xii 1682, and Died the 20th, Dauphin oftheHoufe of France, at Mar./, thn'^th ©/February 1712. ( 2 ) tion of the facred Perfon of the King, fo ne- ceflary to his Kingdom, and for that of My Lord, the Dauphin ^ f I wifli fo for the Welfare of the State; I wifli fo for your own •, for one of the great- eil Misfortunes that could befall yon, would be to commence a Mailer of others, efpecially in an Age wherein you are as yet but little fo of your- felf : However it will not be amifs to prepare you againft the Dangers tf a State, from which I befeech God to prefer ve you aU your Life- time. The bed way to m.ake a Prince who fears God, and loves Religion, acquainted with that State, is to make an Examination ofConfcience^o): him upon the Duties of Royalty : And this is w^hat 1 fhall here ftrive to acquit myfclf of. yry-^ir^ mw6}^^mmm^^mm^'S}^^s^^6.^ DIRECTION I. HAVE you a 'ull Knowledge of all the Truths of Chriilianity ? You will be judged u[on theGofpel as well as the lead of your Sub- je&. Do you fbudy your Duties in that Divine Law ? Would you allow aMagifirate to judge conftantly the People in your behalf, without be- ing acquainted with your Laws and Ordonnances that fhould be the Rule of hisDecifions ? And do you hope that God will hold you guiltlefs for being ignorant of his Law, purfuant to which he ■f. Lewis of France, Soj? of Lewis xiv.Boni at Fontain- bleau, the i/?o/' November 1661, and departed this Life at MeudoR, the 14/i'^Apiil 1711. ( 3 ) he wills you fhould live and govern his People ? Do yoa read the Gofpel without Ciiriority,wich an humble Docility, in a Spirit of Pra6lice, and do you rife up againft yourfelf, to condemn your- felf in all the things that this Law fliall cenfure in your Condud: ? DIRECTION 11. AVE you ever fancied that the Gofpel fliould not be the Rule of Kings, becaufe i| is that of their Subjects ; that PoHtics difpenfewith Kings,from being humble, juft, fincere, moderate, companionate, and ready to forgive Injuries ? Has not fome bafe and corrupt Flatterer told you, and was not it a Pleafare to you to believe him,thac Kings fhould condu6l themfclves with regard to their States, by certain Maxims of Haughtincfs, Inflexibility, DifTimulation, and fo place them- felves in a fuperior Degree to the common Rules of Juitice and Humanity. DIRECTION III. HAV E not you fought for amongfl all kinds of Counfellors, thofe who fhewed the great- eft Readinefs to flatter you in your Maxims of Am- bition, Vanity, Arrogance, Softnefs and Ardfice ? Have not you experienced fome Reludancy in be- lieving refolute and difinterefted Men, who neither defiring any thing from you, nor fuffeiing them- B 2 felves (4) felves to be dazzled by your Grandeur, might have laid before you widi Refpedl all your Truths, and might have contradi^ed you, with an Intent of keeping you from making a falfe Step ? DIRECTION IV. HA S not it been the fecret Joy of your Heart, to fliut your Eyes againfl the Good, which you had no Inclination to do, becaufe it would have cod you too much to put it inPradice-, and have notjyou been in queft of Reafops to excufe what is bad, to which your \Vill would fain induce you ? DIRECTION V. HAV E not you been remifs in Prayer, by which you might know the Will of God? Have you fought for in Prayer Grace to reap an An- vantage from your Reading ? If you have ne-^ gle6ledPraying,you have made yourfelf culpable of all the Ignorance you have lived in, which the Spi- rit of Prayer could have refcued you from. It is of no Significancy to read eternal Truths, unlefs Prayer at the fame time is offered up, to obtain the Gift of underflanding them well. Having not prayed well, you deferved the Darknefs wherein God has left you with regard to the Amendment of your Faults, and the accomplifliing of your Duty, Thus Remifnefs, Tepidity, and voluntary Dif- tradion (5) tradion in Prayer, which ufually are held for the (lighteftof Faults, become notwithilanding^ the true Source of Ignorance, and fatal Blindnefs which the generality of Princes live in. DIRECTION VI. HAVE you made Choice of for your Council of Confcience, the mod pious, the molt refolute, and the moft enlightned Men, as the bcft Generals are fought for to command during a War, and the bed Phyficians in Sicknefs ? Have you made this Council of Confcience to confift of feveral, that one might preferveyou from the Pre- ventions of another, becaufe every Man, howfoever upright and ingenious, is always capable of Pre- vention ? Have you given this Council an intire Liberty, to difcover unto you, without palliating Matters with an agreeable Out-fide, the whole Extent of the Obligations of your Confcience ? *A™ w* *\iO^ "w* '^jy* "w^ *\jB/' 'My "w 'ju/* 'w *My ^xc/* *My '^&'* DIRECTION VIL HAV E you made it your Bufinefs to inflrufl yourfelf in the Laws and Cuftoms of your Kingdom? The King is the firfl Judge of his State. 'Tis he who enads Laws. 'Tis he who interpretes them when there is Occafion for it. • Tis he who judges often in his Council purfuant to the Laws he has eftablifhed, or found already eftablilhed before his Reign. 'Tis he who fhould be (6) be the moving Spring of all otiier Judges. In a "Word, 'tis his Burmels in War ro be at the Head of his Armies ; and as the making of War fnould be always accompanied with a fenfible Regret, as it fliould be carried on Vvith all poITible Expedition, and thro' the View of a lafting Peace •, it follows that the Bufmefs of commanding Armies is only a tranfitory Fund ion, forced and melancholy with regard to good Kings, whereas that of judging Peoplejand having a watchful Eye over all Judges, is their natural Function, eflential ( rdinary and infeparable from Royalty. To judge well, is to judge according to the Laws. To judge according to the Laws, they fliould be known. Do you know them-, and are you in a condition to fet aright the Judges who are ignorant of them ? Are you fufficiently verfed in the Principles of the Lav/, to acquit yourfelf readily when an Affair is brought before you ? Are you capable of difcerning a- mong your Counfellors thofe who flatter you, and thofe who flatter you not •, thofe who are guid- ed fcrupuloufly by Rules, and thofe who would fain arbitarily adjuft them to their own Caprice } Say not that you follow the plurality of Voices, for it fometimes happens that Voices are divided in your Council, and then your Opinion is to be the decifive •, befides you ad not there as the fimple Prefident of a Company, you are there in Quali- ty of the only true Judge. Your Counfellors of State, or Minifters, are but fimple Confultors. 'Tis you alone who decideft effectually. The Voice of one experienced honeft Man, fhould of- ten be preferred to that of ten fearful, weak, or felfifh, and corrupt Judges. 'Tis th:; weighing well of theCafe,and not the fummingup of Voices, that fhould have the greater Attention paid itc DI- ( 7 ) DIRECTION VIII. AV E you iludied the true Form of Govern- ment of your Kingdom ? Is not it fufficient i^o know the Laws that regulate the. Property of Lands,and other Poffeflions among privatePerfons? This is undoubtedly the lead Pare of Jultice, The Queftion regards that part of Juftice which you fhouid obferve between your Nation and you, between you and your Neighbours. Have you ftudled feriouQy what 'goes under the Name of the Right of Nations^ a Right, of which to be ig- norant, is fo much the lefs excufable in a King, as it fhould be the (landing Rule of his Conduct in his moft important Duties, and a3 this Right is re- duced to the moil evident Principles of natural Right, equally comprehending within its Verge all Mankind ? Have you ftudied the fundamental Laws, and the conflant Cuftoms that have the Force of Laws, for the Government of your own Nation ? Did you ilrive to know without flatter- ing yourfelf, the Bounds of your Authority ? Do you know according to what Forms the Kingdom was governed under different Families ? What ■were the antient Parliaments, and the States- General that fucceeded them? What was the Sub- ordination of Fiefs ? How things have been brought into their prefent Situation? Upon what this Change was founded ? What is Anarchy ? What is Arbi- trary Power, and what is Royalty governed by the Laws, the Medium between thefe two Extremi- ties ? Would you fuffer a Judge to fit upon Caufes without any Knowledge of the Law, and a General 10 (8) to command your Armies, who is unexperienced in the Art of War ? Do you believe that God Ihould permit you to reign, if you reign regard- lefs of what ought to fet Bounds to, and regulate, your Power ? You muft not therefore look upon the Study of Hiftory, Manners, and all the Par- ticulars of the antient Form of Government, as an indifferent Curiofity, but as a Duty eflential ta Royalty. •uy >\ar •^JV •va/' 'W '^n^ '"JV* "V^ •^ "^ y^ *4''' '^ "^ '^ DIRECTION IX, IT Is not fufRcient to have a Knowledge of what is paft ; the prefent muft equally come under your Confideration. Do you know the Number of Men that compofes your Nation \ how many Men ; how many Women j how many Labourers •, how many Tradefmen \ how many Pra6litioners in the Law •, how many Priefts and Perfons that have embraced a Religious Life ; how many Nobles and Military Men ? What iliould we think of a Shepherd, who knows not the Number of his Flock ? A King with as much Eafe may know the Number of his People, and to cffed this nothing is wanting but an Inclination. He fhould know whether there is a Sufficiency of Labourers, whether in proportion there are too many other Artizans, too many Praditioners in the Lawjtoo many Military Men,to prove burthenfomc to the State. He fhould know the Difpofition of the Inhabitants of the different Provinces, their principal Cuftoms, their Immunities, their Com- merce, and the Laws of their refpedlive Traffics, both within and without the Kingdom. He fhould know (9 ) know what are the Tribunals ellablinied in each P-Fovince, the Privileges of the Offices he entrufb his Subjecfts with, and the Abufe of thofe Offices, ^c. otherwife he will not know the Value of mofl things that fall under his Infpedion ; his Minifters will eafily at all Times impofe upon him ; he will believe he fees all things, and will fee nothing but by halves. A King who Ihews himfelf ig- norant in all things, is but a King in half. His Ignorance renders him incapable of amending what is amifs. His Ignorance is the caufe of more Evil, than the Corruption of Men that govern under him. ^jy "^iV* '\3t'^ *V!^'• "^s/* 'Njv* %(i/* "W ^«(V *^JV •UV "uBL* "ve/* *\a/» "vv* DIRECTION X. 'rir^ I S infinuated very often to Kings, that JL they need be lefs apprehenfive of the Vices ^f private Per fons than the Faults they give into in the Difcharge of their Royal Fundlions. For my Part, I uphold refolutely the contrary, and dor fay, that all their Faults of private Life redound not a Uttle to the degrading of Royalty. Exa- mine therefore your Manners, and enter into an ex- ad Scrutiny upon every Particular. Subjedls arc fervile Imitators of their Princes, efpecially in the things that flatter their Pafllons. Have you fet before them the pernicious Example of a difho- neft and criminal Love ? If you have done fo, your Authority has put Infamy upon an honourable Footing. You have broke thro' the Barriers of Honour and Modefty ; you have made Vice and Impudence triumph. You hr.ve taught all your Subjects to blufh no longer at what is fhame- C ful : ? ( 10 ) ul : A fatal Leffon which they never will forget ! It would haveheenmuch letter^ faysjEsusCHRisT, to he caft into the Sea with a Milfione about the Neck^ than to have fcandalized the leaft of thefe little ones. What then is the Scandal of a King, who fliews Vice feated with him upon the Throne, not only to all his Subje6ls, but alfo to all the Courts and all the Nations of the known World ! Vice in it- felf is a contagious Poifon : Mankind is always ready to imbibe this Contagion, and is propenfe enough to fhake off the Yoke of all Modefly. A Sparkle caufes a Conflagration. One Adlion of a King makes often a Multiplication and Chain of Crimes, extending to many Nations, and many Ages. Have not you Ihewed thefe mortal Ex- amples ? You believe perhaps that your Diforders have been private. No Evil is never private in Princes. Good may be fo, for it is fcarcely be- lieved to be real in them, but as for Evil, it is guefled at,it is believed upon the leail Sufpicion.The Public dives to the bottom of all, and often while the Prince fondly prefumes that hisWeaknefs is not known,he is the only one who knows not how much it is the Objeftofthe moft malign Criticifm.Every equivocal Commerce in him is liable to to an Inter- pretation : Every Appearance of Gallantry, Every paflionate or amufing Air fcandalizes and ilrikes home to vitiate the Morals of an intire Na- tion. DL ( n ) DIRECTION XI. HAV E not you authorized an immodeft Free- dom in Women ? Do you a Imit them into your Coun only upon account of mere NecefTity ? Are they only there in waiting upon the Queen and the PrinceiTes of your Houfe ? Do you chufe for thefe Places Women of ripe Years and confummate Virtues ? Do you exclude from thofe PJaces young Women, whofe Beauty might en- fnare you, and your Courtiers ? 'Tis better that fuch, far from the Court, fhould live a reclufe Life, in their own Families. Have you forbid your Court all the Ladies, that there is no occafion for in the Places, about the Princfrfifes ? Are you careful that the Princefies themfelves fhould b€ modeft, retired, and of a regular Behaviour in all refpeds ? In diminifhing the Number of Court Ladies, and in making choice of the beft you can ; are you careful in removing thofe that introduce dangerous Liberties, and debarring corrupt Courti- ers to fee them in private, in the time when the Court is not afTembled ? All thefe Precautions ap- pear now to be overftrained Scruples and Severities. But ftiould one proceed as far ^s the Time that preceded the Reign of Francis I. he will find that before the fcandalous Freedom introduced by this Prince, Women of the firft Rank, efpeci- ally thofe who were young and beautiful, went not to Court *, for the moil Part they appeared there C i^> but ( 12 ) but very feldomjand that was to pay their Devoirs to the Qiieen : Afterwards their Honour was to Jive at home in the Country. This great num- ber of Women that go freely from all Quarters to the Court, .*s a monftrous Abufe to which the Nation has been accuftomed. Have not you authorized this pernicious Cuflom ?, Have not you brought there, or kept by fome Diftindion in your Court, fome Woman of a Behaviour actually fufpected, or at leafl: who formerly edified but ii> differently the World ? It is not at Court that thofe profane Perfons fhouid make Penance •, let them make it in Retreats, if they are at Liberty, or in their Families, if they are tyed to the World by the means of Hufbands ftill livino;. But remove from your Court all that have not been regular, (incc to fill the Places at Court you have to chufe amongft all the Women of Qualiiy in your Kingdom. DIRECTION XII. AR E you careful in checking Luxury, and putting a flop to the ruinous Inconflancy of Fafhions ? This is what corrupts the greateft part of Women. They engage themfelves at Court in Expences which they cannot uphold with- out a Crime. Luxury augments in them the Paf- fion of pleafing, and their Pafllon for pleafmg turns chiefly to lay Snares for the King. He muft be infenfible and invulnerable to refift all thofe per- nicious Women he keeps about him •, at leafl it may be faid that heexpofes himfelf to very danger- ous Temiptations. Have not you permiued the i^-r . moft ( 13 ) moft vain and prodigal Perfons to invent new P'afhions to encreafe Expencts ? Have not you yourfelf contributed towards fo great an Evil by an excefTive Magnificence ? Tho* you are King, you fhould avoid notwithftandiug every thing that is very coilly, which others would fain have as well as you. It is unnecefTary to hint that none of your Subjedls Ihould afTume an Exterior that fuits only you. Th Princes who come neareft to yoii in Grandeur, would do alnioft what you do. The great Lords vvould pride themfelves in imitating the Princes. Gentlemen would be like the Lords. The Exchequer Collectors would furpafs even the Lords themfelves, and Citizens would walk in the Footftcps of the Exchequer Colledors whom they have feen to proceed from the Kennel. No one meafures and does himfelf Juftice. Luxury palTes infenfibly, as it were,by an imperceptible Shadow- ing of Colours, from the higheft Rank to the Dregs of the People. If you wear Lace, every one will foon do the fame, the only Means to flop the Carrier of Luxury is to fhew in yourfelf an Ex- ample of great Simplicity, an Example al- ready given by St. Lewis. Have you given this fo necefTary an Example ? It is not enough to give it in wearing Apparel, you mud give it in your Furniture, Equipages, Tables, Buildings, Lands, Gardens, Parks, t^c. Know how the Kings your PredecefTors were lodged and furnifh- ed, know what their Meals and their Carriages were, and you*ll be aftoniflied at thofe Prodigies of Luxury into which we have fallen. There are now more Coaches and Six in Paris^ than there were Mules a hundred Years ago. Each Perfon had not a peculiar Chamber, one Chamber alone with many Beds in it fufficed feveral. Now every one cannot do without vaft Apartments that give into ( H ) into beautiful Profpects. Every one muft have Gar- dens where the Earth js turned upfide down with Cafcades, Statues, boundlefs Parks, and Houfes^ whofe Sappori: exceeds the Revenues of the Lands wherein they are fituated. From whence does all this proceed ? Is not it from the Example that Perfons fet before each other ? Eximple alone may kt aright the Manners of a whole Nation. We perceive even that the Folly of our Fafliions has diffufed its Contagion amongfl: all our Neigh- bours. All Europe tho' jealous of France^ can- not hinder itfelf from fhewing a ferious SubmifTion to our Laws by aping what is mod frivolous and pernicious amongft us. In a Word, fuch is the Force of Example in a Prince, that he alone by his Moderation, can bring to a right Meaning, not only his own, but alfo the neighbouring People. Since he can, he fhould undoubtedly do fo. Have you done fo ? DIRECTION XIII. HAVE not you given a bad Example, either by Words that favoured of too much Free- dom, or by cutting Railleries, or by unbecoming Refledlions upon Religion ? Courtiers are fervile Imitators, they glory in having all the Faults of the Prince. Have you put a Stop to Irreligion even in the leaft Words that tended to infinuate it ? Have you fhewed a fincere Indignation againftlm- piety ? Have you left nothing doubtful upon that Head ? Were you never kept back by a per- vcrfe Shame, that has made you blufli at the Gof- pel? ( ^5) pel ? Have you fhewed by your Difcourfe and Adions the Sincerity of your Faith and your Zeal for Chriftianicy ? Have you interpofed your Au- thority to filence Irreligion ? Have you deteiled difhonell: Pleafantries, -equivocal Difcourfes, and all otiier Marks of Wantonnefs ? DIRECTION XIV. HAV E you taken any thing from a Subjed by pure Authority and contrary to the Law eftabhfhed f Have you indemnified him, as a piivate Perfon would have done, when you took from him his Houfe, orenclofed his Field within your Park, or dilcharged him from his Pofb, or made void his Revenues ? Have you examined throughly the true Wants of the State, to compare them with the Inconveniency of Taxes, before you charge your People with them ? Have you con- fulted upon fo important a Queftion the molt know- ing Men, the moil Zealous tor thepublic Good,and the mod capable of telling you the Truth without Flattery or Difguife ? Have not you given the fpe- ciousAppellation ofNeceffity of State to what ferved to flatter your Ambition, as a War to make Con- quefts or to acquire Glory ? Have not you called Wants of the State your own Pretenfions ? If you had Perfonal Pretenfions to any SuccelTion in the Neighbouring States, you fliould defray the Ex- pences of that War out of your own Demefnes, GUt of your own private Purfe, out of what you might borrow ; or, at leaft, you fhould only ac- cept ( i6 ) cept of, upon that account, the Succours your Peo- ple would have contributed thro' a Motive of pure Affeclion, and you fhould not opprefs them with Impofts to uphold Pretenfions that intereft them not ; for your having a new Province will make no Addition to their Happinefs. When Charles VIII. went to Naples to poiTcfs himfelf of the Suc- cefTion of the Houfe of Anjou^ he undertook this War at his own Expence : The State thought not itfelf obliged to defray this Enterprized. However on fuch Occaflons you may receive the Gifts of the People, prefented thro' AfFedlion and theTye that unites the Interefts of a zealous Nation and a King that governs it like a Father; and with this View you'll be far from loading J^our People with Taxes to fupport your private Intereft. DIRECTION XV. HAVE not you tolerated Injuftice,when even you abftained from commiting it yourfelf ? Have you been circumfpeft in the Choice you have made of all thofe, whom you have raifed ro Places of Authority, as Intendants, Governors, Minifters, 6f<:.Didyou chufe any inComplaifanceto thofe who recommended them to you, or thro' a fecret De- fire of their extending beyond their juft Limits your Authority or Revenues ? Did you take Cognizance of their Adminiftration ? Have you made appear a Readinefs to hear Complaints againft them, and fee Juftice done? Have you made Juftice take place, ( 17 ) Place, when you difcovered their Faults ? Have not yon given,or permitted your Minifters to take, exceffive Profits, which their Services deferved not ? The Rewards that a Prince gives to thofe who ferve under him fhould be always circumfcrib- ed by certain Bounds. It is not allowable to give them Fortunes that furpafs thofe of the higheft Rank.or are difproportioned to the preient Strength of the State. A Minifler, whatever Service he has rendered, fhould not fuddenly attain to im- menfe Stores of Wealth, while the People fuffer, and v/hile Princes and Lords of the firfl: Rank are needy. It is yet lefs allowable to give fuch For- tunes to Favourites, who for the mod part have kfs ferved the State than Minifters. jk Jksix, j«5iL sa ^ jask. Ask^ Msk. ^sk. s^sk Msiv Mstt, DIRECTION XVI. HAV E you allotted for all the CommlfTioners of your Minifters and other Perfons who fill up Subaltern Offices, reafonable Salaries, the better to fubfillthemfelves honeftiy without making aGain of their Employments ? At the fame time have you checked the Luxury and Ambition of thefe Folks? If you have not done fo, you are anfwerablc for all the fecret Exactions they have made in their refpeflive Charges. On one Hand they pre- fume, that by entering into thefe Places they will live in Splendor, and make ready Fortunes. On the other Hand, their Salaries for the moft pare make up only the thirds of the Money that is ne- cefTary for the honourable Expence they make in their Families. They have generally no Patrimo- D ny : ( iS ) ny : What will you have them do ? You expofe them to a kind of Neceffity to take privately all that they can fcrape up by the Difpatch of Bufmefs. This is evident, and not to fee it, is to (hut your Eyes with fome finitler Intention. You fhould have allowed them more, and you fhould have clipped the Growth of their afpiring Humour. DIRECTION XVII. AV E you m.ade it your Bufmefs to relieve ^ ^ the People, and not to take from them but what the real Wants of the State have obliged you to, for their own Advantage ? The Subftance of the People fhould not be employed, but for the Benefit of the People themfelves. You have your Demefne which you muft fubtradb from them, and whofe Charges you fhould fettle -, it is deftined for the Subfiflence of your Houfhold. You fhould moderate that Expence ^ cfpecially when the Revenues of your Demefnes -^rc, as it were, mortgaged, and the People exhauPied. The Sup- plies of the People fhould be employed in the true Charges of the State ; and you ought to make it your Study to retrench in Times of public Pover- ty all Charges that are not abfolutely necefTary, Have you confulted the mofb experienced and beft incentioned Perfons, who might lay before you the Condition of the Provinces, give you a Notion of Tillage, let you know the Produce of the laft Sea- fons, the Situation Commerce is in, ^c, that you may be enabled to make an exad Eflimation of what ( 19 ) ^hat the State can pay without Suffering? Have you regulated upon this Plan every Year's Impoft? Have you given favourable Attention to the Re- monftrances of Men of Worth ? far from laying a Reftraint on them, have you fought for, and prevented them, as a good Prince fhould do ? You know that formerly the King by his Authori- ty alone took nothing from the People. 'Twas the Parliament, that is to fay, the AfTembly of the Nation, that granted him neceflary Funds, for the extraordinary Wants of the State. Exclufive of this Cafe, he lived upon his Demefne. What has changed this Order but the abfolute Authority afllimed by Kings ? In our Days Parliaments were feen (^which are Companies infinitely inferior to the antient Parliaments or States of the Nation) to make Remonftrances againft regiftring the Bur- fal Edids. At lead you Ihould make none, with- out having taken before-hand theAdviceof Perfons incapable of Flattery, and who have greatly at Heart the public Good. Have not you impofed new Charges upon the People to keep up your fu- perfluous Expcnces •, the Luxury of your Tables, your Equipages, your Furniture, the Embellilh- ment of your Gardens and Houfes, and the ex- celTive Donatives you have heaped upon your Favourites. DIRECTION XVIII. HAVE not you multiplied Charges and Offices, to deduce from their Creation new Sums ? Such Creations are only difguifed Imports j D 2 the ( 20 ) they all tend to tV;€ Oppreflion of the People, and tarry along with them three Inconveniences which fimple Impofts are devoid of. i .They become per- petual when aReimburfement is not made, and if a Reimburfement is made, which proves de(lru6live to the Subjedjthefe Creations are foon begun anew. 2. The Purchafers of thofe created Offices, ftrive to recover rheir Money as foon as pofTible withUfu- ry, and you deliver to them the People to be flead, I may fay, alive. For a Hundred Thoufand Livres given you, for cxample,upon a Creation of Offices, you give up the People for five Hundred Thoufand Livres of Extortion, v^hich they muft fufier with- out any Hopes of ever been redreffed. 3. You ruin by thofe Multiplications of Offices the good Policy of the Stare : You expofe Juftice more and more to Sale : You make a Reformation more and more impracticable. You fmk the whole Nation in Debt", forthefe Creations become kinds of Debts of the whole Nation: Finally you reduce all Arts and Fun6lionsto a MonopoIy,which depraves and adul- terates every thing. Have you no fuch Creations to reproach yourfelf with, w^hofe Confequences will be pernicious for many Ages together : The wifeft and the beft of all Kings, during a peaceable Reign of fifty Years, could not rectify what a King might have done amifs by thefe Creations in ten Years War. Did not you fhevv too great a Condefcenfion for Courtiers, who under the Pretext of fparing your Finances, in theRewards they requefted from you, have propofed unto you what goes under the Name of Affairs ? ThefeAffiurs are always difguifed Im- pofts upon the People, ihey are a Trouble to the Policy of the State, they enervate Juftice, degrade Arts, difturb Commerce, and opprefs the Public to content for a little time the Grecdinefs of an ar- rogant (21) rogant and prodigal Courtier. Send your Courtiers to fpend fome Years on their Eftates, to manage their own Affairs. Teach them to hve frugally. Shew them that you fet no Value but upon thofe who lead regular Lives, and conduct prudently their Bufineis. Scorn thofe who foolifhly ruin themfelves. Thus you will effect more good,without either coding you or your People a Farthing, than if you had heaped upon them all the public Wealth. DIRECTION XIX. DI D you ever tolerate, and was willing to be ignorant of your Minifters taking away the Subftance of private Perfons for your Ufe, with- out paying its jufl; Value, or at kail retarding the , Paynient, by which the forced Sellers have fuftain- ed great Damages. Thus it is that Minifters feize upon the Houfes of private Men to enclofe them within the Palaces of Kings, or within their Fortifi- cations. Thus it is that Proprietors are difpofTefled of their Manors,or Fiefs,or Eftates, to go along v/ith Parks. Thus it is that Captainftiips of the Game are eftablifhed, whereby the Captains in credit with the Prince, hinder Lords to hunt in their own Lands,even about the very Gates of their Houfes 5 not to mention the many OpprefTions they are guilty of throughout the whole Country: the Prince knows nothing of it, and perhaps has no mind to do fo. *Tis your Bufinefs to know the Evil that is committed by your Authority. Inform yourfelf of the Truth -, fufFer not your Authority to ( 22 ) to be exerted to too great a Pitch. Hearken favourably to thofe, who lay before you its Bounds. Chufe Miniilers that dare tell you in what it is over- ftrained, and remove from you Miniflers of an oppreflive, haughty and meddling Spirit. DIRECTION XX. IN the Bargains you make with private Perfons, are you juft, as if you were upon an Equality with him, whom you treat with ? Is he free with you as with one of his Neighbours.? Does not he ra- ther often chufe to be at a lofs, to ranfom and ex- tricate himfelf, than to uphold his Right ? Your Agents, your Colledors, your Super-Intendants, &c. don't they cut fhort with a Haughtinefs you yourfelf would not be capable of, and don't they ilifle the Voice of the Weak who would fain vent their Complaints ^ Don't you give often to the Man with whom you contradl, Indemnifications in Rents, in Mortgages upon your Demefne, in Charges of a new Creation, which the Stroke of a Pen by your Succeflbr can deprive him of, be- caufe Kings are always Minors, and their Demefne is inalienable. Thus private Men are robbed of their afiured Patrimony, to give them what will hereafter be taken away from them, to the inevi- table Ruin of their Families. DI- ( 23 ) <>0<>OOOOOOMK>0<>0 DIRECTION XXI. HAV E not you granted to your Agents to raife their Farms, either Edidts, Declara- tions, or Arrefts conceived in ambiguous Terms to extend your Rights at the Expence of Commerce, and even to lay Snares for Merchants to confifcate their Merchandize-, or at lead to harrafs them in their Commerce, that they may ranfom themfelves by a Sum of Money ? This is an Injury done to Merchants and the Public whereby gradually Traffic becomes a Matter of Nothing. DIRECTION XXIL HAVE not you tolerated an enlifting of Men that was not trudy free ? 'Tistrue the Peo- ple fhould watch over the D;.^fenceof the State, and Princes (hould waQ;e no Wars but what are abfolute- ly juft and neceffary : The Perfons chokn in every Village ought to be young Men that are free, whole Abfence could neither endamage Agriculture, nor Trade, nor other necefTliry Arcs •, and who have no Families to maintain. Notwithftanding an inviolable Fidelity fhould be obferved in giving them their Difcharge after a few Years Service, that others might relieve them, and ferve in their turn : But to fuffer Men to be draughted without Choice and in Spite of them, to make a whole Family . ( 24 ) Family abandoned by its Head, languifh, and of- ten perifh -, to take forcibly the Labourer from his Plough, to detain him ten or fifteen Years in the Service,, wherein he perifhes often miferably in Hofpitals deftitnte of necefTary Succours, is a thing inexcufable both before God and Man. D I Pv E C T I O N XXIII. HAV E yon been careful in fetting at liber- ty every Gaily-Slave, immediately after the Expiration of the Term of Years fixed for his Punifhment. Thefe Mens Condition is deplora- ble ; nothing is fo inhumane as to continue them beyond the limited Time. Say not that Men would be wanting to compleat the Crew, if this piece of Juftice was obferved : But Juftice is preferable to the having of the Crew complete. You fhould not deem true and real Power any thing but what you pofTefs without infringing the Rights of Juftice,and without afTuming what does not belong to you. DIRECTION XXIV. AR E your Troops paid wherewithal to keep them from pillaging ? If they are not, you expofe your Troops to an evident Neceflity of Plunder and Violence, which you pretend to keep them from. Would yqu punifh them for having done ( 25 ) done what you are confcious to yoiirfcJf, tlicy cart- not refrain doing, and for want of which your Service would necellarily foon be abandoned ? On the other hand would not you puniHi them, when they commit public Robberies contrary to your ex- prefs Command ? Will you make the Laws con- temptible, and will you fufi^er your Authority to be a'^Subjeft of Ridicule ? Will you oppofe manifeft- ]y yourfelf,and fliall yourAuthority be only afoolifh May-Game, to ny.ke a Shew of fupprefTing Dif- orders, and to make a Handle of it continually yourfelf? What Difcipline and Order is to be ex- pelled among Troops. when the OlHcers cannot live Nvithout plundering the King's Subjeds, without violating conflantly his Orders^ and without en- lifting Men by Force or by Knavery, and when the Soldiers would be flarvcd to Death, unlefsthey daily deferved Hanging ? <.Af\* */^- */ti\. JV\, ,At\> J'Sr\. ./«\. *^ v/^ .A/v. Jd^ v^ fc/W- v^\. v^^* DIRECTION XXV. HAVE not you wronged in fome refpe6fc foreign Nations ? A poor unhappy Man is hanged for having in his extreme Necefficy robbed another upon the high Road of a Piflole, and a Man is deemed a Plerov^ho makes aConqueft, that is to fay, Vv^ho fubdues unjuftly the Countries of a neighbouring State. The Ufurpation of a Mea- dow or a Vineyard, is looked upon as a Sin not to be forgiven in the Judgment of God, unlefs Reftitution is made, and the Ufurpation of Towns and Provinces is held to be a Matter of Nothing. To take a Field from a private Man is a heinous E Sin; ( -2^ ) Sin : To take a large Countiy f:Gin a Nation is an- innocent and glorious Aclion. Where are then the Ideas of Juftice ? Shall God pafs fuch a Judgment? Extftimafti inique quod ero tut fimllis ? Hafi thou thought unjtiftly that I JJjall he like thee ? Should one belefs juft in what is confiderabie than in what is not ? Is not Juftice no more Juftice, when the greateft Interefts are in Debate ? Are the Miliions of Men that compofe a Nation lefs our Brethren- than one only Man ? Should there be no Scruple in doino- to Millions of Men an Injuftice with re- , gard to an intire Country, and a great Scruple of the Injury done to one only Man with regard to his Meadow ? What tliererore is taken away by a pure Conqueft, is taken therefore very unjuftly, and lliould be reftored. All that is taken aw^ay in an ill-founded War, is a parallel Cafe. Treaties of Peace are but a liender Protection, when you are the ftronger, and when you force your Neigh- bours to fign the Treaty, to avoid greater Evils, They fign then like a private Perfon giving his Purfe to a Robber, who holds a Piftol to his Breaft. The War you began unjuftly and waged with Succefs, far from putting you in a Surety of Con- fcience, eno^ages you not only to a Reftitution of the ufurped Countries, but alfo to a Reparation of all the Damages your Neighbours have unjuftly fuftained. As to Treaties of Peace, they ftiould be rec- koned Null, not only in the unjuft things that Vio- lence has enforced, but alfo in thofe wherein you might have mingled fome Artifice, fome ambigu- ous Term, to make a handle of it upon a favoura- ble Occafion. Your Enemy is your Brother : You cannot forget him without forgetting Humanity. You ( 27 ) You are never allowed to injure him, when you can avoid it,withouc prejudicing yourfclf, and you can never leek for any Advantage over him, but by Arms,' in an extreme Neceflity, In Treaties, the Qaefliion is no more, of Arms, and of War : It is concerning Peace, Jufiice, Humanity and Sincerity. It is ftill more infamous and criminal to deceive in a Treaty of Peace with a Neigh- bouring People, than to deceive in a Contradc with a private Perfon. To put captious and am- biguous Terms in a Treaty, is to fow the Seeds of a future War, is to place Calks of Gun-Powder under Houfes that are inhabited. •\a.'» -vr?^ %[y «*4r" '\fi,-'' "^^r MV .u^.Q, "^A" '\&r "^^^ -A" "jy mv» •\rw* D I Pv E C T I O N XXVI. WH E N a War is in Agitation, have you firfl examined and made to be examined your Right,by Men of the beft Underftanding and incapable of flattering you ? Have you guarded yourfelf againftthe Councils of certain Minifters, wliofe Intered it is to engage you in aWar, or who feek at lead to flatter your Paflions, to get from you where- withal to content their own ? Have jou made a flridl Enquiry after all the Reafons that might be brought againll you? Have you hearken- ed favourably to thole thatv/ent to the bottom of them ? Have you given yourfelf Time to know the Sentiments of your wifeif Counfellors without preventing them ? Have not you looked upon your Perfonal Glory as a Reafon to engage in fome Enterprize, left you fliould lead your Life, without diilinguifli" E 2 ing ( 28 ) ing yourfelf from other Princes? As if Princes could meet with a folid Glory in troubling the Happinefs of People, whole Fath.-rs they ought to prove ! As if a Father of a Family could be prized forAc- tions that make his Children unhappy! As if a King had any Glory to hope for clfewhere th;m in his Virtue, that is to fay, in his Juftice, and in the good Government of his people i Have not you believed that War wa.s neceffary to acquire Towns that were at your Difcretion, and which would iTuike the Surety of your Frontiers ? Strange De- vice ! By feeking for Conveniences, you will fain proceed at lafl: as far as China. The Safety of a Frontier maybe found without cpxroaching upon the Right of another. Fortify your own Towns and ufurp not thofe of your Neighbours. Would you have a Neighbour take from you, all that he thinks convenient for his Safety ? Your Safety is not a Tittle of Property for the Subftance of another. Your true Safety is to be jud, is to prefer ve good Allies by a fmcere and rnoderate Behaviour, is to have a numerous People, well fed, v/ell afFecflioned and well difciplined. But what is there more contrary to your Safety, than to let your Neighbours know, that they ne- ver can find any with you, and that you are always ready to take from them every thing that fuits your Purpofe ? DIRECTION XXVII. AV E you thoroughly examined whether ^ the War in agitation was neceffiry for your People? Perhaps it regarded only fome Perfonal Pre- ( 29 ) Pretenfion of your own,yoiir People having real In- tereft in it. What is it to them if you acquire a Province? They may thro' an APiedion for you, if you ufe them as a Father, make fome Efforts to help you to the PofTe.Tion of thofe Territories that are your lawful Right, But cm you, in fpightof them, opprefs them with Taxes, to get nectflary Supplies for a War of no Advantage to them ? Much more, fuppofing even that this War regard- ed immediately the State, you lliould confider whether it is more ufeful than harttul. You fhould compare theAdvantagesthat m.ight be reaped from it, or at the leaft the Misfortunes that might be apprehended if it was not made, with the Incon- veniencies that will attend it. Weighing things ex.i«5i ly, there is fcarce a War, even brought to a happy Period, but caufes much more Evil than Good to a State. Let it only be confidered how many Famihes it ruins, how many Men it deftroys, how many Countries it ravages and unpeoples, how much it diforders a State, how many Laws it overturns, how far it autho- rizes Licentioufnefs, how many Years will be re- quifite to repair the Evils contrary to the good Po- licy of a State caufed by two Years War. Would a Man of Senfe who is not aduated by PafTion engage himfelf in the bed Law-fuit according to. Law, if he was affured that this Law-fuit, even by the gaining of it, would prejudice more than benefit the numerous Family that depends upon him ? This juft Computation of the Advantages and Difadvantages of a War, would always determine a good King to avoid it upon account of its fatal Confequences : For where are the Advantages to counter-baliance fo many inevitable Misfortunes •, npt ( 30 ) _ EOt to mention the Dangers of ill Succefs ? There can be only one Cafe, wherein War, in defpite of all its Inconveniencies becomes necelTary, and this is when it cannot be declined but 'by giving too great an Afcendant and Advantage to an un- iuft, lubtile and too powerful Enemy. Defirous then thro' Weakncfs to avoid War, the falling into it would ilili be more dangerous, becaufe a Peace would be fought for -, which would not be a Peace -, but rather fomething fraught over with the dcliifive Appearance of a Peaceo In fuch cafe, in fpite of one's felf War fliould be vigorouily carried on, thro' the fmcere Defire tho' of a good and lading Peace. But this only Cafe is more real than is imagined ; and often it is thought to be real, when in eifedl it is but a mere Chimera. When a King is juft, fincere,-inviolably faithful to all his Allies, and powerful in his Country by a wife Government, he may well check the Info- lence of troublefome and unjufl- Neighbours. He is pofTclTed of the Love of his People and the Con- fidence of his Neighbours. All find their Interefl in upholding him. If his Caufe is juil, it will not be amifs for him to proceed according to the gen- tled Methods, before he commences Hoftilities •, he may, being already powerfully armed, make believe that certain Neighbours are neuter and difmtereft- ed, he may take upon him in feme Shape the Mediation of a Peace, avoid every thing that might exafperate, and feck for all polTible Means of Ac- commodation. If all this tends to no Purpofe, he will then make war with a greater Share of Con- fidence in the Proteclion of the Almighty, with a more fervent Zeal of his Subjects,and with more powerful Succours from his Allies. Bat his being obliged to make War in foch Circumilances, will very- ( ^o very feldom happen ; for moft Wars are enrred up* on with Haughtinef:., Subtilty, Covetoufnefs and Precaution. D I Pv E C T I O N XXVIII. HAV E you been pnn6lual to yourWord with your Enemies, in Capitulations, Cartels, K^c. The Laws of War fhould be as religionfly ob- icrved as thofe of Peace. When even you are engaged in War, there remains a certain Right of Nations, ihj Foundation of Humanity itfclf. It is a facred and inviolable Tye between Nations, not to be broken thro' by any War. Otherwife War would be only an inhumanRobbery and a per- petual Source of Treachery, AfTafTinations, Abo- minations and Barbarities. You fliould not do to your Enemies but what you think they have a Right to do to you. There are reciprocal Violences and War Stratagems, againfl which each Party is on their Guard. In all other refpedls there is an Occa- fion for a downright Sincerity and an intire Hu- manity. It is not allowed to return Fraud forFraud. It is not permitted, for example, to pawn your Word with a View of not Handing to it, becaufe another pawned his Word to you, and did not acquit him- lelf of what he promifed. Moreover, during a War between two Nations independant of one another, the molt noble or moft powerful Crown fhould not difpenfe wi:h itfelf from fubmitting equally to all the common Laws of War. A Prince who plays with a pri- vate Perfon fhould obferve as well as him all the Laws of the Play, while he plays with him he is J5 his Equal only in the Play. The moO: exalted and powerful Prince fhould pride himfelf in being the mod faithful Obferver of all the Rules regard- ing Contributions which prote6l his People from Captures, MafTacres, Conflagrations, and of thofe that regard Cartels, Capitulations, &c, DIRECTION XXIX. IT is not enough to obferve Capitulations with regard to Eneniies,they muil be alfo religioufly obferved with regard to a conquered People. As you are to be punctual to the Words of the Convention you make withtheGarrifon of aTov/n that is taken, and as you are to palliate no fraudulent Defigns by equivocalTermSjinlike manner you are to condudl yourfelf towards the People of that Town and its Dependencies. What does it fignify to whom you promifed Conditions for this People ^ It is all one, whether it be to the Garrifon or to the People. What is certain, you promifed Conditions to this People, and it is your Bufinefs to hold them in- violably. Who could confide in you, if you failed ? W^hat fhall be facred, if fo folemn a Promife is not fo ? It is a Contradl made with thofe Peo- ple, to make them your Subjcfts : Will you be- gin by violating your fundamental Title ? Their Obedience is only purfuant to this Contraft, and if you violate it, you deferve not that they fhould obferve it. D I R E C- ( 33') DIRECTION XXX. HAV E not you in War behaved malicioufly towards your Enemies ? Thefe Enemies ^re always Men, and always your Brethren. If you are a true Man, you fhould infli»fV thofe Evils on them you cannot well avoid, to guard yourfelf againft thofe they prepare for you, and to oblige them to a juft Peace. Have not you invented and introduced for their pure Defiiruclion, either thro' Pa{Iion,or to infult over them, new kinds of Hofti- lities ? Have not you authorized Ravages, Con- flagration?, Sacrileges, Mafiacres, which availed you nothing, without which you could defend your Caufe, and in fpite of which your Enemies have equally continued their Efforts againft you ? You fhould give an account of to God, and repair ac- cording to the Extentof your Power, all theEvils you have authorized, or have been done without NecefTity. hmm^^A% DIRECTION XXXI. HAVE you pundually executed Treaties of Peace ? Have you never under fpecious Pretexts violated them ? As to ambiguous Articles of antient Treaties of Peace, inftead of making a Handle of War of them, you fhould interpret them according to the Pradtice that immediately F followed ( 34 )_ followed them. This immediate Pradice is the in^ fallible Interpretation of Words. The Parties im- mediately after the Treaty underflood themfelves perfectly : They knew better then, what they in- tended to fay, than could be known fifty Years after. Poffeffion is decifive in this Refpecl:, and to fhew a Defire to trouble it, is to defire eluding what is mofl affured, and mod inviolable among Mankind. To give fomeConfiftence to the World, and fome Surety to Nations, two Points fhould bepropofed, preferable to all others, and which are, as it were, the two Poles of the whole Earth ; the one, that every Treaty of Peace, fworn be- tween two Princes is inviolable with regard to them, and fhould always be taken fimply in the moft natural Senfe, and interpreted according to the immediate Execution : The other, that every pea(!eable and uninterrupted PofTefTion, from the time hmited by the Law for the leaft favourable Prefcriptions, fhould be as a certain and lawful Property of his who holds this PofTefTion, what-- .ever Error it might be tainted with in its Origin, "Without thefe tw^o fundamental Rules, there is no Tranquillity, no Safety am.ong Mankind. Hare you always followed them ? DIRECTION XXXII. HAV E you done Juflice to the Merits of the chief Subjefts of your Kingdom, whom you might have fettled in Employments ? By not doing Juftice to private|Perfons, in their Subflance, ( 35 ) .£s Rents Lands, &c. you have only injured thofe private Perfons and their Families. But in the Choice of Men, making no account of neither Virtue nor Talents, is an irreparable Injuftice you have done to your whole State. Thofe you have not chofen for Places, have loft nothing elfedlually , becaufe thefe Places would have been only to them fo many dangerous Occafions to run the Rifque of their Salvation and their temporal Happinefs : But it is your whole Kingdom you have unjuflly de- prived of a Help God had prepared for it. Mea of an elevated Mind and upright Heart are more rare than can be imagined. Enquiries fliould be made after them to the Extremities of the World : Procul et de uki?n'is finibus prelium ejus, fays the wife Man of the good Woman. Why have you deprived the State of the Help of thofe Men of fu- perior Talents to others ? Was not it your Duty to chufe for the firft Places, the firll Men ? V/as not it your principal Fundion ? A Kingdifcharges not the Fundlion of a King by regulating thole Particulars which others who govern under him might do as well. His eflential Funclion is to do what no other can. It is to chufe well thofe who exert his Authority under him : It is to put every one in the Place that fuits him ; and to do every thing in the State, not by himfelf, vWiich is im- poffible, but in making every thing to be done by the Men he chufea, animates and feis aright. This is the true Adion of a King. Have you laid afide all other Particulars, which others can do for you, to apply yourfelf to this eiTential Duty v/hichyou alone can difcharge.^Have you been care- ful to look out for a certain number of fenfible and well intentioned Perfons, who might inform you Qf all the Subjeds of every ProfefTion that raife and p :j diilinguiih ( 36 ) diftinguifii themfelves ? Have you queflioned them Teparately, to fee whether there is a Uniformi- ty in their Teftimonies with regard to every Sub- jed: ? Had you the Patience to examine by thofe (liff^rent Channels, the Sentiments, Inclinations, Habits and Behaviour of every Man you intend to employ ? Have you feen thofe Men yourfelf ? To adjull" continually Particulars in a Cabinet, is to rob the State of its molt precious Time. A King mufl fee, fpeak to, and hear a great many Per Ions i he mud learn by his Experience to ftudy Men, and he mull know them by a frequent Com- merce and free Accefs. There are two ways of knowing them. One is Converfation. If you ftudy well Men, with- out appearing notw'thflanding to ftudy them , Con- verfation will be much more ufeful to you, than ftveral Labours thought more important. By it you will notice Levity, Indifcretion, Vanity, Artifice, Flattery and falfe Maxims. Princes have an iniiniteAfcendantover thofe that approach them; and thofe that approach them fhew an infinite Weaknefs in their Approaches. The Sight of Princes rouzes all the Paflions, and lays open all the Wounds of the Heart. If a Prince knows how to turn to his Advantage this Afcendant, he fhall ioon fee thro' every Man's Weaknefs. The other \^ ay of making a Tryal of Men, is to put them in inferior Places, whereby it may be knovm whe^ ther they are fit for thofe of greater Confequence. Follow Men in the Employments you entruft them with, never lofe them*, out of Sight know what they are ^ make them giv^r an account of what you have given them to do. This is what you are to dif- courfe them upon when you fee them : You will never want a Subjedt of Converfation : You wil] fee (37) fee their Dlfpofitlons by what has byafTed them. Sometimes it is neceffary to hide your Sentiments from them to difcovcr theirs. Afl: their Advice and follow only what you think agreeable in it. Such is the true Duty of a King. Have you difcharged this Duty ? Have not you flighted the Knowledge of Men, thro' an indolent Difpofition of Mind, thro' a capricious Humour, thro' a Haughtinefs that keeps you at a Diftance from So- ciety, by Confukations which are but. mere Trifles in comparifon to the Study of Men, and finally by Amufements in your Cabinet, " under the Pretext of private Buflnefs ? Have not you dreaded, and difcarded the good Subjects that diflinguiflied themfelves from others ? Were you not appre- henflve of their taking too clofe a View of you and of their prying into your Weaknefs, if they had any ilccefs to your Peron ? Were not you afraid that they would not flatter you, that they would contradidt your unjufl: Paflions, your de- praved Tafte and your abje6t and indecent Motives? Have not you rather fltncied to make ufe of cer- tain felf-interefted fubtil Men to flatter you, who pretend they never fee your Failings, and applaud all your delirious Projects, or rather Men of indif- ferent Abilities, whom you can wind about as you pleafe, whom you can eafliy m after, v/hom you hope to dazzle, who never have the Courage to refifl: you, and whom you govern fo much the more, becaufe you fufpedl not their Authority, and becaufe you are in no Dread of their fliewing a fu- perior Genius to yours ? Are not thefe the deprav- ed Motives that induced you to fill the principal Places with v/eak and corrupt Men, and to re- move from you the better Sort, who might afllft you in Bufinefs of Confequence. To rob others of (38) of their Lands, their Polls and Money, is not an Injuftice to be compared to that which I nowfpoke of. DIRECTION XXXIII. HA V E not you accuftomed your Domeflics to an Expence above their Condition, and to Rewards that burden the State ? Don't your Va- lets-de-Chambre, your Valets of the Wardrobe, live hke Lords, whilft true Lords languiih in your Anti-Chamber without partaking of the Jeaft Favour from you, and whilft feveral others of the mod illuftrious Houfes are in the bottom of the Provinces forced to hide their Mifery ? Have not you authorized under the Pretence of gracing your Court, the Luxury of Wearing Apparel, Furniture, Equipages, Houfes, and all thofe fubal- tern OfRcers of no Birth nor folid Merit, who think themfelves fuperior to Perfons of Quality, becaufe they fpeak familiarly to you, and obtain eafily Favours ? Are not you in too great a Dread of their Importunity ? W^'ere not you more afraid of offending them,than of being wanting to Juftice? Were not you too fenfible of the vain Shews of Zeal and tender Affedion for your Perfon, which with Emulation they flrive to teftify, to pleafe you and to advance their Fortunes ? Have not you made them unhappy, by fuffering them to enter- tain Hopes difproportioned to their Condition and your AfFe(5tion for them ? Have not you ruined theic ( 39 ) dieir Families, by letting them die without any folid Recompence that might devolve to their Children^ tho' you permitted them to live in a ridiculous Stace, v^rhich confumed the great Bene- fits they received from you in their Life time ? Might not the fame be faid of other Courtiers, ac- cording to their refpedtive Degrees ? They em- bezzle while they live the Subftance of the whole Kingdom, and whatever time they die, they leave their Families ruined. You give them too much, and you make them fpcnd more than you give them. Thus, thofe who ruin the State, ruin themfelves. You are the Caufe of this by croud- ing about you fo many ufelefs, proud Squanderers, who from their mod foolifli Profufenefs afiume a Right and Title to ftili afk you for new Stores of Wealth, and ftill to lavifh them. DIRECTION XXXIV. HAVE you v/Ithout examining Matters fhewed a Prejudice agalnft anyPerfon ? Such a Procedure is an Inlet for Calumny and falfe Re- ports, or at leaft it is a modelling of yourfelf rallily according to the Preventions of thoie about you in whom you confide. You ftiould only hear and believe a certain Number of People. They are certainly Men, and tho* not to be corrupted, yet they are not infallible. Whatever Confidence you have in their Judgment and Virtue, you are obliged to examine whether they are not deceived by others, and whether they are not bigotted to their ( 40 ) their own Opinions. As often as you triifl youf'* felf in the Hands of a certain Number of Perfons^ united together by the fame Intereft or Sentiments, you expofe yourfelf wilhngly to be deceived and to commit Injuftices. Have not you fo me times fhut your Eyes againfc certain ftrong Reafons, or at lead in a dubious Matter, have not your Pro- ceedings been rigorous to content thofe who fur- round you, and whoni you dread to . offend ? Have not you upon uncertain Reports exchided Men of Talents and diftins-uifhed Merits their Em- ployment ? You fay within yourfelf, It is impofjihle to clear up the Accufations^ the fureft way is to turn this Man out of his Employment. But this pretended Precaution is the moll dangerous of all Snares. By it, you go to the bottom of nothing j all that Tale-bearers pretend to, is given up to them, the main Point is never throughly examined, true Merit is fnut out of Doors, and Refentment maift vent its Spleen againft all thofe whom Informers would fain render fufpedled. The Name of an Informer imports that of a Man who makes an Offer of himfelf to difcharge this infamous Pro- feffion, who infinuates himfelf artfully by this horrible Profeffion, and conlequently is manifeftly unworthy of all Belief. To believe him is to be will- ing to expofe one's felf to cut the Throat of the In- nocent. A Prince who gives ear to profeffed Tale- bearers, defcrves neither to know Truth nor Vir- tue. Thefe Plagues fliould be expelled the Court* But as it is incumbent on a Prince to know how things are carried on, he fhould have honed Men, whom in fpite of them he fliould oblige to a vigi- lant Obfervance of all that happens, that they may- give private Notice of it. He fhould chufe for this Bufinefs thofe who are the moil averfe from (41 ) k,and who conceive the greateft Deteftation for tHij infamous Trade of Tale-bearing. Thofe who will give him Notice of true only and important; Fads, will not tell him of all the Trifles he fhould be ignorant of, and which he (hould not trouble the Public with ; at leaft they will lay before him doubtful things as doubtful : And ic will be his Bufmefs to found them, or to fufpend his Judg- ment if they cannot be cleared up. DIRECTION XXXV. HAVE not yoii heaped too many Favour^ upon your Miniflers and Creatures, when III the mean time you have fuffered Perlbns of Merit, who ferved you for a cbnfiderable Time, and who (land in Need of your Protedion, to languid! irl Want ? Weaknefs, Effeminacy and Indolence are mod commonly the great Faults of Princei Their Refolves are fcarcely ever byafled by Merit, or the real Faults of Men. The main Point of things is not what affects thern : Their Decifion for the moft -Part is founded upon their not daring to refufe thofe who have contradted the Habit of feeing and believing. They fuffer themi often with Impadence, ftill they refcue not them- felves from their Servitude. They fee thro* the Faults of thefe Petfons, and content themfelves with feeing them. They are pleafed with them- felves in not being their Dupes *, notwithftanding afterwards they follow therii blindly. They facri- iice to tjjicin Merit, Innocence^ extraordinary Ta- Q km ( 42 ) Wts and the longed Services. Sometimes thd/ will hearken favourably tea Man, who (hall have the Courage to fpcak to them againfc thefe Mini- flers or Favourites, and they will fee Fads clear- ly-verified. Then they will begin to ftorm, and will let this Man know, who had the Courage to fpeak to them, that he ihall be upheld againft this Miriifter or this Favourite. But in a little time the Prince is tired of protedling him^ who holds to him alone. This Protedion cofts liim too much in all its Circum{lances,and for fear of feeing a difcontent- ^d Face in the Perfon of the Minifler, the honjft Man, by whom the Truth has been known, will be abandoned to his Indignation. Now do you deferve to have Notice given you ? Can you expert it? Where is the wife Man that fhall dare go ftrak to you without pafling by the Minifter, whofe Jea- loufy is implacable I Don't you deferve to fee nothing but thro' his Eyes ? Are not you devoted to his moftunjuftPafTionSjto his moil unreafonabk- Prejudices ? Do you leave yourfelf ever a Reme- dy againft fo great an 111. fr TiScr rsX'TSfs- tSt -tJCp tS^ tSr a*r tSL'* T^ir T«r' *»r DIRECTION XXXVf. DON'T you fuffer yourfelf to be dazzled by vain bold Men, who are artful in recom- mending themfelves, whilft you negled and keep at a Diftance from you fimple, modeft, fearful, and hidden Merit. A Prince expofes the Depravity of his Tafte, when he can't difcern, how fuper- .ficial and full of contemptible Faults, thele bold aad ( 43 ) and impofing Wits are. A wife an J judicious Prince neither efteems flafhy Wits, nor great Speakers, nor thofe that decide with a Tone of Confidence •, nor difdainful Critics ; nor Mockers " that turn every thing into Ridicule. He defpifes thof:: who find every thing eafy, who applaud eve- ry thing he wills, who confult but his Eyes or the Tone of his Voice, to give a guefs at his Thought, and to approve it. He keeps from Places of Trufi thofe Men, who have nothing but an out- ward Surface without any Solidity.' On the contra- ry, he feeks for, prevents and attrads to himfelf judicious and folid Perfons, who are Intruders, who are diffident of themfelves,who are in dread of Employments, who promiie little and drive to do great Matters, who fpeak but Httle, and always think, who exprefs themfelves in a doubtful Tone, and know how to contradict with refpedl. Such Subje(5ls are buried often in the Obfcurity of inferior Places, whilft the firft are pofTefled by- ignorant and impudent Men, who have impofcd on the Prince, and prove fo many Examples of his Want of Pifcernmenr. As long as you fliall negled: to fearch for hidden Merit, and keep down all In- truders, and thofe that are dcftitute of folid Quali- ties, you fliall be anfwerable before God for all the Mifdemeanours committed by thofe who ad: un- der you. The ProfefTion of a dextrous Courtier deftroys every thing in a State. The mod fliorc- fighted Wits and the moil depraved, are often thofe that learn bed this infamous Trade. T his Trade fpoils all others : The Phyfician negledls Phyfic •, the Prelate forgets the Duties of his Minidry ; the General thinks more of making his Court than defending the State ; the Ambaffador negociates much better for his own Intered at his G 2 ^ Mafter's (44) ^a(ler?s Court, than he negociates for his Maf!er*s intereft at the Court where he is fent to. The Aft of making one's Court corrupts Men of all ProfelTions and flifles true Merit. Humble there- fore thefe Men whofe fole Talent confifts in plea- iing, flattering, dazzling, and infinuating them- felves to make their Fortunes. If you are wanting in this refpeft, you will fill unworthily your Places, and true Merit will remain always behind. Your Duty is to remove thofe who feem too for- ward to advance themfelyes, and to advance thpfe who keep back and do their Duty. Direftion XXXVII, and Laft. HAV E not you heaped too many Employ- ments upon the Mead of one Man alone, either to content his Ambition, or to fpare your- felf the Trouble of having many Perfons to whom you llioqld be obliged to fpeak. When once a Man, is the Man of Mode, all is conferred upon him, and it is wifhed that he alone fhould acquit himfelf of all things. It is not that he is beloved, for inothing is beloved : It is not that he istrufted, for the Honefty of every one is diftrufted. It is ftot that he is found perfetft, for there is a Pleafure often annexed to the ten furing of hiin : But the whole confifts in the indolent and favageTemper of the Prince. He is not willing to reckon with fp many Perfons. To fee lefs, and to be not fo clofely obferved by fo many Perfons he will make 9^.e Man alone do, what four would find gre^it ' " Difficulty ( 45 ) Difficulty in acquitting themfelves well of. Here- by the Public fuffc^rs, Expeditions languifh. Sur- prizes and Injuftices become more frequent and more remedilefs. The Man is over-burthened, and it would vex him if he was not fo. He has nei- ther Time to think, nor to go to the bottom of things, nor to lay Schemes, nor to ftudy the Men he makes ufe of. ^e is continually the live- long Day fwepc away by a Torrent of Bufinefs which there is a Neceflity of adjufting. Moreover this Multitude of Employments upon the Shoulders of one only Man, and often weak enough, excludes all the bed Subjedls, who might form themfelves, and execute great Matters. Eve- ry Talent remains ftifled , The Prince's Indolence is the Caufe of all this. The mod infignificant Reafons decide the mofl: weighty Affairs. From thence innumerable Injuftices arife. Paiua de te^ faid St, Auguftin to Count Boniface^ fed mult a 'propter te. You will do perhaps but little Evil of yourfelf, but your Authority put into bad Plands will commit numberlefs Difordcrs. SUP (46 ) f^^ ^■^-^-^ ^r-^jr-^^ fc-^ p-^ ^-^^ ^-s^^^r-*. )fLM k.ji '^M kjft' k. jf^ k.jd )tKjd h.jd h.ji k.jt^ SUPPLEMENT: O R, ADDITIONS To the foregoing Directions XXV, and XXX. Regarding in pai-ticular 7iot only the lawful Rights but even the indifpenfable NeceJJity of jorming Alliances^ as well offenfive as defenfive, againfl a ftperior Power ^ jiiftly dreaded by others, and tending manifeJUy to univerfal Monarchy, EIGHBOURING States are not only obliged to treat each other according to the Rules of Juftice and Sincerity, but they fhould alfo for their peculiar Safety, as well as for their Common Intereft, ellablifh a kind of Society and General Common-Wealth. It ( 47 ) Ic may be fuppos'd that at length the greatefl Power prevails always over and dedroys others, if they unite not to form a Counter-poize. Ic is not to be expedled amongft Men, that a fuperior Power fliould confine itfelf within the Limits of an exadt Moderation ; and that it fliould not wiflifor in its Strength, what it could obtain in its greatefl: Weaknefs. Tho' a Prince fhould be fo perfed, as to make fo wonderful a Ufe of his Profperity, this Wonder would end with his Reign. The na- tural Ambition of Sovereigns, the Flatteries of their Counfellors, and the PrepoffefTion of whole Na- tions, allow LIS not to think that a Nation that can fubdue others, would refrain doing fo for whole Ages together. A Reign illuflrated by fo extraor- dinary a Piece of Juftice, would be the Ornament of Hiilory, and a Prodigy not to befeen again. We mud therefore reckon upon what is real and happens daily ; to wit, that every Nation feeks an Advantage over all others furrounding it. Eve- ry Nation then is obliged to be continually upon the Watch, to prevent for its own Safety the ex- cefTive Power of every Neighbour. To hinder a Neighbour to be too powerful, is not to do an Injury. It is to fecure one's felf from Slavery, and to fecare other Neighbours. In a Word, it is to be ferviceable to Liberty, Tranquillity and the public Safety. A Nation's aggrandizing it's fclf be- yond certain Limits, makes an Alteration in the general Syftem of alt the Nations that have a Re- lation to it. As for Example, all the Succeflions that entered into the Houfe of Burgundy^ after- wards thofe that raifed the Houfe of Auftria^ changed the Face of all Europe. All Europe was to be afraid of Univerfal Monarchy in the Time of CharksY: efpecially after Francis I. had been de- feated (48) feated and taken at Pavia. *Tis certain that i Nation tho' not having any diresf]: Quarrel with Spain^ had a Right then for the maintaining of public Liberty, to prevent this rapid Power that feemed ready to engrofs every thing to it's felf. Purfuant to the fame Rule, private Perfons have no Right to oppofe their Neighbours Increafe in Wealth: Becaufe it is to be fuppofed that this Increafe of another cannot be their Ruin. There are written Laws, and Magiftrates to put a ftop tolnjuftice and Violence amongft Families that are not upon a par in Riches. But it is not the fime with States. The too great Increafe of one a- lone, may involve all the neighbouring in Ruirt and Slavery : There are no written Laws, nor eftablifhed Judges to ferve aS a Barrier againft the Invafionsof the moft powerful. It is lawful always to fuppofe, that the moft powerful at length- will be pulhed on by its Force^ when there will be no other upon an Equality with it, to put a ftop to it. Thus every Prince has a Right and is o- bliged to prevent this Increafe of Power in his Neighbour, which might expofc^his People and ail the neighbouring People to the evident Danger of a remedilefs Slavery. Philip II. King of Spaifiy after his Conqueft of Portugal^ would fain make himfelf Mafter of England, I know that his Right was ill founded ; for he had none but by Queen Mary his Wife, who died Childlefs. Elizateth^ who was illegiti- mate, Ibould not reign. The Crown belonged to Mary Stuart and her Son. But fuppofing final- ly that the Right of Philip II. was inconteftable, all Europe neverthelefs would have Reafon to op- pofe his Eftablilhment in England : For this ^o powerful Kingdom, added to his States of Spaiuy ^ Italy, (49) Italy^ Flanden^ the Eaft and Weft-hidies^ put him in a Condition to prelcribe Laws, efpecially by his Maritime Forces, to all the other Powers inChrift- cndom. Then, Summumjus, Surnjna injuria, A private Righc to Succeflion or Donation ihould give way ro the natural Law of the Safety of fo many Nations. In a Word, every thing that overturns the Equihbrium, and makes a decifive Stroke for univerial Monarchy, cannot be juft, tho' even founded on the written Laws ofa particular Coun- try, The Reafon is becaufethofe written Laws of a particular People, cannot prevail over the natu- ral Law of Liberty and common Safety, engraved on the Hearts of ail the other People in the World. When a Power rifes to a Pitch that all the neigh- bouring Powers together cannot refill: it, all thefc others have a Right to enter into a League, to pre- vent this Increafe, which if arrived at too great a Height, it would be too late to defend the common. Liberty. But to form lawfully thefe kinds of JLeagues, that tend to prevent thetOQ great Increafe of a State, the Cafe ihould be true and prefllng : A defenfive League would befufficient, or at leail it fhould not be olfenfive, but as far as a juft and neceOary Defence Ihall be found included in the Pefigns qf an A ggreOion. Moreover in Treaties of offenfive Leagues, precife Bourids fhould be fixt, that a Power might never be delf royed, under the Pretext of bringing it to Terms of Moderation. This Attention to preferve a kind of Equality and Ballance of Power among neighbouring Na- tions is what affures their common Repofe. And for this Purpofe all neighbouring Nations, and linked to each other by Commerce, compofe a great Body and a kind of Community, As for an Example, Chriftendom makes a kind of General H Republic, _ ( 50 ) Republic, having its Intereds, Fears and Precauti- ons to be obierved. All the Members that enter into the Compofition of this great Body, are in- debted to each other for their common Welfare^* are indebted alfo to thcmfelves for the Safety of the Country, to prevent all Progrefs of any of the Members that might deitroy the Ballance, and might tend to the inevitable Ruin of ail the other , Members of this fame Body. Ail that changes on- alters this general Syftem o^ Europe is too dangerous, and brings after it a train of infinite Evils. All neighbouring Nations are fo chained to each other and to the main body of Europe by their Intcrefts, that theleaft particular Progrefs can alter this general Syftem that makes the Ballance, and that can alone enfure the public Safety. Take a Stone out of a Vault, t'ot whole Edifice falls, becaufe all the Stones are fuftained by a mutual Impulfion. Humanity then conditutes among neighbouring Nations a mutual Duty of defending the common Safety, againft a neighbouring State that be- comes too powerful. \i there are mutual Duties between Fellow-Citizens for the Liberty of the Country, and if a Citizen owes much to the Coun- try of which he is a Member, by a better Reafon every Nation owes much more to the Repofe and Safety of the univerfal Commonwealth of which, it is a Member, and in which are included all the Countries of Particulars? Therefore defenfive Leagues are juitand ne- ceflary, when the Queftion is to prevent downright too great a Power that might be in condition to engrofs all to.itfelf. On the other hand this fur. perior Power has no Right to break Peace with •ther inferior States, precilcly upon account of ( 51 ) of the defcnfive League : For It is not only law- ful but alio neceflary that they fhould do fo. As to an ofFenfive League, it depends on Circum- ftances, and fhould be founded upon Infradlions of Peace, or the Detention of fome of the AiliesTerri- tories, or upon the Certainty of fome like Foundati- on. Moreover, as I already intimated, fuch Treaties fliould always be bound down to Conditions that precifely ward ; ff the impending Danger ; other- wife a Nation makes only ufe of the Neceflity of pulling down another that afpires to univerfal Tyranny, to afpire to it's felf in irs turn. Judg- ment, as well as Juftice and Sincerity, in making Treaties of Alliance, is to make them very pre- cife, intirely devoid of all Equivocation, and exact- ly limited to a certain immediate Good. If you are not aware, your Engagements will be turned againfl yourfelf by humbling too low your Enemy, and raifing too high your Ally. You muft cither fuffer what deftroys you, or be wanting to your Word •, things almoll equally fatal. Let us ftill reafon upon thefe Principles, by fetting before us the particular Example of Chrift- endom, which of all is the molt fenfible for us. There are but four kinds of Syfbems. The firft is to be abfolutely fuperior to all the other Powers even united : Such was the State of the Romans and that of Charles the Great. The fecond is to be in Chriftendom a fuperiorPower to others, whc'i make notwithftanding in a manner the Counter- poiz;e by their Union. The third is to be an in- ferior Power to another, but fo as to uphold itfelf, by its Union with its Neighbours againft a predo- m'nant Power. Finally, the fourth is a Power al- moftupon a par with another, keeping all in Peiice by thiskindof Ballance, which it holds too fincere- ly without Ambiticn. H 2 'i he ( 52 ) The Stare of the Romans^ and that of Charles the Grgat^ is not a State you are allowed to defire. I. Bccaufe to attain to fuch a State, you muil com* mit all kinds of Injuftice and Violence: You muft feize upon what is not your Property, and that too by Wars abominable in their Duration. 2. This Dcfign is very dangerous ; for often fuch a foolifh Ambition proves the Deftrudion of States. 3. Thefe immenfe Empires, which in their Formation have caufed fo many Evils, caufe foon after, others much more dreadful by falling to the Ground* The firft Minority, or firft weak Reign Ihakes the Founc^ations of too great Maflfes, and fcparates People not as yet accuftomed, neither to carry the Yoke of Slavery, nor to come into one Body by a mutual Union. Then what Divifion^, what Confufions, what irretrievable Anarchies! The Evils occafioned in the Welt by the fo fudden Down- fal of the Empire of Charles iheGreat^ need only be remembered ; and in the Eaft that of Alexayider^ whofe Captains did more harm in the dividing of his Spoils, than he did himfelf by ravaging Jfia. This is then the mod dazzling Syftem, the mofl flattering, and the mod fatal for thofe even that have compaiTed its Execution. The fecond Syftem is of a Power fuperior to all others, which oppofed to it make almoft the Equilibrium. This fuperior Power has the Ad- vantage over the others of being intirely united^ altogether fimple, fully abfolute in its Orders, and wholly certain in its Meafures. But at length if it ceafes fomenting the Spirit of Jealoufy amongft thofe combined againft it, it mufb unavoidably fall to the Ground. It exhaufts itfelf, it is expofed to feveral internal and unforefeen Accidenrs,or Attacks rem abroad may fuddenly overthrow it. More- over ( 53 ) dvef it wades itfelf for nothing, and makes rninous Effbm for a Siiperioriry, by which it gains nothing efFe6lually,and which expofe it to all kinds or" Dif- honours and Dangers. Of all States it is undoubted- ly the worfb, fo much the more, as it can never content itfelf with its moft aftonifhing Profperity, without grafping at the firft Syftem, which we have already Ihev/ed to be unjuft and pernicious. The third Syftem is of a Power inferior to an- other, but fo as that the inferior, united to the reft of Europe^ might ballance the fuperior and enfurc all other lefTer States. This Syftem is not without its Inconveniences •, but it rifques lefs than the foregoing, becaufe it is on the defenfive, and waftes itfeif lefs, and has Allies, and is not moft commonly in that Condition of Inferiority, in that Blindnefs and mad Prefumption, that threatens the Ruin of thofe that prevail. Thofe who prevailed are feen almoft always in a little Time, to waftc and dwindle away •, wherefore provided that this inferior State be wife, moderate, ftridt to its Al- liances, cautious in giving them no Umbrage, and doing nothing v^ithout their Advice for the common Intereft, it will keep this fuperior Power in Adion 'till fuch Time as it humbles itfelf. The fourth Syftem is of a Power almoft equal to another, and wich regard to which it makes the Ballance for the public Safety. To be in this Con- dition, and to have no Inclination to ftir out of it thro' Ambition, is the wifcft and happieft Conditi- on. You are the common Arbitrator. All your Neighbours are your Friends : At Jeaft thofe who are not fo, make them felves therefore fufpe(fl:ed by all the reft. You do nothing, that fcems not to be done ^aswell for your Neighbours, as for your People ( 54 ) People. You grow flronger and ftronger daily ; And if by a wife Government, you happen at length, a thing not doubted, to have more Forces within, and more Alliances abroad than the Pov/er that is jealous of yours, then you mud flrengthen yonrfclf more and more in this wife Moderation, that by- afles yoa to maintain the BalJance and common Safety. You muil always remember the Calami- ties that both within and without your State await »reat Conquefls ; the Rifque that you run in un- dertaking them, the inevitable Loffes they are at- tended with, and finally the Vanity, the Unufeful- nefs, the fmail Duration of great Empires, and the Ravages they caufe when they tumble into Ruins. But as it is not to be hoped, that a Power fupc- rior to all others would remain for any Time, without abufmg this Superiority, a wife and jull Prince (hould never wifh to leave to his Succefibrs, who in all Appearance will be lefs moderate than he, this continual and violent Temptation of a too declared Superiority. For the good even of his Succeffors and People, he fhould confine himfelf to a kind of Equality. It is true, there are two kinds of Superiority ; one exterior confifling in in the Extent of Lands, fortified Places, Inroads to enter into his Neighbour's Territories, i^c. This occafions Temptations both fatal to one's felf iind the neighbouring People, and foments Hatred, Jealoufy, and Leagues. I'he other is interior and folid. It confiils in a more numerous People, bet- ter difciplined, and more devoted to Agriculture and neceffary Arts. This Superiority for the mofl part is eafily acquired, it Ls lure, out of the Verge of Envy and Leagues, more proper even than Conquefts (55 ) Conqueils and fortified Towns to make a People invincible. This lecond Superiority cannot there- Iwe be too much fought for, nor the firfl: too much avoided, which has only a flilfe Splendor. ANO^ ( 56 ) eW^ e»i{)^ eW^ eM¥d e¥>>^ e?f\)>j«5 (m>M^ felves within the Limits of a juft Medium. Melancholly Situation of human Nature ! Sove- reigns jealous ot their Authority, think always of extending it. People bigotted to their Liberty think always of augmenting it. It is better however to fuffer for the Love of Order the inevitable Evils that await all States, evers the bed regulated, than to Ihake off the Yoke of all Authoriiy, by giving up onefelf continually to the Fury of a multitude ading without Rule and Law. When fovereign Authority is therefore fixt by fundam.ental Laws, in one 'alone, in a few,or in many, there is a NeccfTity of brooking the Abufe, if it cannot be remedied by means compatible with Order. All thefe kinds of Government are neccfiarily imperfedt, inafmuch as the fupreme Authority can- not be but intruded to Men. And all kinds of Governments are good, v/hen thofe who govern follow the great Law of the public Good. Li Theory certainForms appear better than others, but in Pradice, the V/eaknefs or Corruption of Men, fubjecl to the fame Paflions, expofe all States to almoft parallel Inconveniencies. Two or three Men have always the Afcendant over the Monarch or the Senate. TheHappinefs of human Society is not therefore found in changing and overturning Forms eftablifli- ed, but in letting Sovereigns know, that the Safe- ty of their Empire depends upon the Happinefs of their Subje6fs •, and the People, that their folid and true Happinefs requires a Subordination. Liberty without Order is a Licentioulhefs introducing Def- potifm. Order without Liberty is a Slavery lofmgitfelf in Anarchy. On _ (^9 ) On one fide, Princes fhould learn that unlimited Power is a Frenfy that ruins their Authority. When Sovereigns accuftom themfelves to know .no other Laws than their abfolute Wills, they fap the Foundation of their Power. A fudden and violent Revolution will come, which flir from moderating their exceffive Auchof ity, will irreco- verably extinguifh it. On the other fide. People fhould be taught, that Sovereigns cxpofed to Hatreds, Jealoufies, in- voluntary Overfights,attended with dreadful, tho' unforefeen Confequences, are to be pitied in fome Senfe and excufed. Men are indeed unhappy to be governed by a King, vv^ho is only a Man like themfelves ; for there would be an Occafion for Gods to fet Men aright. But Kings are not lefs unfortunate, being but Men, that is to fay, weak and imperfed, in governing that numberlefs Mul- titude of corrupt and deceiving Men. By thefe Maxims equally befitting all States, and by thus preferving the Subordination of Ranks, tliQ Liberty of the People may fquare with Obedi- ence due to Sovereigns, and may make Men at: once good Citizens and faithful Subjects, 'Submif- five without Slavery, and free without running in- to an unbridled Madnefs. The true Love of Or- der is the Source of all political Virtues, as well aS of all thofe that are reckoned divine. *' Child o'i SiXswis-, f aid this wife and pious Pre- *' late to his illuftrious Pupil in one of his Letters^ imi- " tate your Father -, be like him, fweet, humane, " acceflible^ affable, compaflinate and liberal. " Let your Grandeur never hinder you to defcend " with Goodnefs even to the lead, to put yourfelf " in their Place ; and let this Goodnefs never " VvTaken, neither your Authority nor their Re- I 2 _" fpea. ( 6o ) fpefc. Make Men your conftant Study, learn to make ufe of them, without binding yourfelf down to them. Search for Merit even to the Extremities of the World. For the moft Parr, it is modeft and retired. Virtue penetrates not thro' the Multitude. It fhews neither Covetouf- nefs norEagernefs. It fjfFersitfelf to be forgotten. Let not flattering and infinuating Minds byafs you. Shew that you love neither Praife nor Bafenefs. Confide in none but thofe who have Courage enough to contradidl you with Refpedl, and v/ho love more your Reputation than your Favour. *' It is time you (hould fliew the World a Matu- rity and Vigour of Mind, proportioned to the prefent Want. St. Lewis at your Age was al- ready the Dehght of the Good, and the Terror of the Wicked. Lay afide then all the Amufe- ments of your pad Life. Make appear that you think and perceive as becomes a Prince. The Good muil love you, theWicked fear you,and all efleem you. Hafte to corre6t yourfelf, that you may with fome Advantage proceed to the f\- lutary Work of correding others. *' Piety has nothing weak, nor melancholy, nor any thing that lays a Reflraint upon Perfons. It enlarges the Heart, it is fimple and ami- able. It devotes itfclf wholly to all, to gain all. The Kingdom of God confifts not in a fcrupu- lous Obfervation of little Formalities, it confifls with regard to every one, inVirtues proper to his State. A great Prince is not to ferve God like an Hermit, or a fimple private Perfon.*' " St. Lewis fand:ified himJelf like a great King. He was undaunted in War, decifive in his Counfels, fuperior to others by his noble Senti- " ments. ( 6i ) *^ nienis, without Haiightinefs, without Prefump- " tion, without Harfhnefs. He aimed at in all ' ' Refpeds the true Interell of the Nation, of which " he was as much the Father as the King. He " took Notice of every Particular himfelf in Af- «' fairs of Confequence. He was diligent, provi- " dent, moderate, upright and refolute in Ne- " gociations -, fo that Strangers confided not lefs " in him than his own Subjedls. No Prince ever " {hewed more Wifdom in policing People, and " making them at once both good and happy. " He loved with Confidence and Tendernefs all " thofe he fhould love, but he was refolute at '' the fame time to corre6t thofe he loved mofl. *' He was noble and magnificent according to ** the Manners of his Time-, but v;ithout either " vain Pomp, or Luxury. His' Expences tho* '' confiderable, were carried on with fuch Regu- *' larity, that they hindered him not to redeem '' his whole Demefne." " Be the Inheriter of his Virtues before you are " fo of his Crown. Invoke him him with Confi- *' dence in yourWants. Remember his Blood runs '' in your Veins, and that the Spirit of Faith that " fan6Lified him, fhould be the Life of your Heart* " He looks down upon you from Heaven, where *' he prays for you, and where he defires you might *' reign hereafter like a God with him. Unite " then your Heart to his. Conferva^ Fill miy frcs- " cepta Patris tuiy Here are the wife and judicious Counfels which our illuilrious Prelate, as great a Well-wilher of Mankind in General, as of his own Country in particular, and as much an Enemy of Violence and Perfecution, as a fincere i^riend of Juftice and Equity. f 62 ) Equity, gave to the Chevalier de Si, Gcoi'ge vvheii he paid him a vifit at Ca??ihrai, in 1709 or 10. *' Above all things, force not your Subjecfts to *• change their Religion. No human Power can ** force the impenerrable Retrenchment of the Li- *' berty of Heart. Force can never perfuade Men, *' it makes nothing but Hypocrites. When '^ Kings biify themfelves about Religion, Inlread ** of protecting ir, they enllave it. Grant to all " a civil Toleration : Nor, by approving every *' thing as indifferent, but in permitting with *' Patience all that God permits, and ftriving to *' fet Men on the right Road by a fweet Per- *' fuafion." *' Confider attentively the Advantages you may *' reap from the Form of Government in your *' Country, and from the Deference you fhould *' have for your Senate. This Tribunal can ef- *' fed: nothing without you. Are not you power- *' ful enough ? You can do nothing without it. *' Are not you happy to be free to do all the *' Goo.i yo u pleafe,and to have your Hands tyed *' up, when you fhew an Inclinatioh for Evil ^ *' Every wife Prince fnould wiih only to be the *' Executor of the Laws, and to have a llipreme *' Council to fee bounds to his Authority. Pater- " nal Authority is the firfl Model of Govern- *' ments. Every good Father fhould a6b con- " jointly with his wifeft and mofl experienced " Children.'' The TekmachiiSy or the Ufefuk isfo induftrioufly, and with fuch Wifdom blended with the y^greeahle, is fo filled with fuch like Pieces of Advice, that it were greatly tobewifhedfor theHappinefs of Man- ^kind, that the Sovereigns of all States, would make ( 63 ) make it their BLifmefs to pay fomeAttentionto them. But thefe Hints are in a manner unneceflfary, Tince this excellent Work is to be met with every where, and in the Hands of all Perfons. F I N I S. ^m .