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Theological Seminary, I

PRINCETON, N. J.

Case, ..-Di-V4£,r ...£-fc

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A DONATION

<XyX

Kcccived

fee
.V .
 THE

CHARACTERS
AND

PROPERTIES
OF TRUE

CHARITY
D I S P L A Y'D.

Translated from the Original French,

LONDON:
Printed forC. Davis in Pater-nofter Row.
MDCCXXXVII. A.'.
 T O

Mr. P L U C H E

Dear Sir,

T is with the utmoft Con-

fidence I here prefent Yoix
with an Englijh Tranfla-
tion of The CharaEiers of Charity.
The repeated Inftances with which
You fo often recommended the Un-
dertaking of this Work to me, leave
no room to doubt, but that You will
A 2 kindly
 DEDICAriON.
kindly accept of it. It is indeed
Yours for many Reafons. One is, be-
caufe I had never perhaps known the
excellent Original of this Trasflation,
had You not been fo good as to give

itme at Paris not many Years ago.

On this x^ccount it is rather a Reftitu-
tion than a Prcfent And it is rather
:

to You than me that England is in-

debted for fo valuable a Work. Might
one hope it would meet with as ma-
ny Readers, and be as well approved
as isYour incomparable Spe&acle de
la Nature^ it would be a Pleafure
indeed. This excellent Work docs
Honour to Your Genius, fhews
Your extenfive Knowledge, and
procures You here the general Ad-
miration of the beft Judges. All I

could wifhis, that this, which in fome

fort is the Spedacle of Human Mife-

ryand of thcDifplay of Divine Grace,

the only Remedy lor it, may influ-

ence
 DEDICATION.
ence the Manners of this Nation for
Good, and convey Charity in its fuU
Senfe and Meaning into all Hearts,
I hope the Weaknefs of my Perfor-
mance, (the Part I had in it as a
Tranflator,) may be no Obftacle to
this defirable Effed, which is the
greateft Reward I could with for from
it. I hope in iliort, You will
that
find it not altogether unworthy Your
Perufal in its Englijh Drefs; and that
You will receive this Application, as

it really is intended, to be a Tefti-

mony of the great Tendernefs and
Efteem which You may always ex-
pe6l to find in,

Dear Sir,

Tour mojl obedient

and humble Servant^

J.
B. DeFREVAL,
 BOOKS lately printed for C. Davis.

I. qERMONS on feveral Occafions by the

^3 Reverend Father in God Francis^ Lord
late
Bifhop of Rochejler and Dean of JVefiinin^er, In
4 Volumes ?>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-
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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.
HE Work now given the Publick
is that of an Author already fa^^
'mom by fever al excelleitt Books^
which had extraordinary
have
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 admire the Abundance of
to

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 firji 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 FAC 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 ofour 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 firfl
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 AC 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 find fo beautifully and fignificantly
fi:all

explained in this Work, All we fall add

is, that it is Faith that obtains Charity from
2 God',
 The P R E FAC E. XI
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,

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.
The Hiftoryof Charles
II. XII. King of Sweden, by
Mr. De Voltaire. Tranflated from the French. i2mo.
and %vo.
An Enquiry into the Natural Right of Mankind,
III.
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 RST Charaaer of Charity.

It is patient^ or, fuffereth long. Page i

Article II.
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,

L "TP^ATIENCE in general has many I.

P Subjeds and many Relations. It may

be confidered either as being fubdued
and perfedly refigned to God, whofe
Forbearances and Delays fhe fuffers, gladly fub-
Charadcr.

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-
Faul confiders it in this
lation chiefly, that St.
firftCharaAer 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 View of reforming
we have no other
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, Andfo 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 and fo uncapableof bend-
fo unpliant,
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 fame Source, viz. Pride,

the very
X Complaints fo frequently let fall
arife the
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 the Hopes of being one Day of the
by
Number of his Eleft, and diftinguifhed by him
from the Wretched, who are to be deprived of
Charity to all If we would but refledt,
Eternity :

Token of our being beloved by

that the fureft
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. \ ND 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 and that whereby we re-
Kindnefs,
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 God for indi7r'a^io^

; even as
fake has forgiven you.
Chrift' s 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
infiniteMildnefs, 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 , our Frailty will allow
at leaft as far as
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 But rather let
it out II- :

who, making the

Ufe of our Charader, beft
us love thofe,
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^ HE
ExprefTion * of St. Paul which is
Xrendered in thefeWords 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 kind unto the
is
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, never confents to be of no Ufe to
but it

others. her of little Confequence, not to be

It is to
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 which every Body may eafily re- Charader.

Offices,
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, Ways of addreffing

fhe varies likewife her
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

bound to Jefus Chrift, who is their Head,
fafcer
and of whom they are the Members.

SECT.
 SECT. III.

I. TT is an cafy Matter to pleafe by Fawning ii. •

JLand 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 that People of the
fuch Occafions it is,

of the Infufficiency
greateft Capacity are fenfible
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 But
they are united.
yet our Underftanding, of which we are fo vain,
is indeed of no Sort of Service except on fuch Oc-
cafions. given us to afTift, not to adorn us ;
It is
and its is to inform us of all the Ways
right Ufe
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. AMedium 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. Let every one ofus^ fays the Apoftle, pleafe
III.
2- his Neighbour for bis good to Ediji cation. Here
you have the Duty and the End of the Duty pro-
pofed. Weare 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 Views, than
felfifh
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
And ye Jhall he the Children of the Highejl : For he zs-
vi.

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.

VT T E
* >j*
I.

W might
jealous^
«V=7« the Signification of the original
tranflate this,
would we rigorouQy
Charity

Term *.
is

infift

But
not
on
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
to appear fo
either full, or loves 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. are We
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, we remark in others

or that
which and nouridi that Vice^
contributes to excite
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
:

^^^ P^^^^^ Chrift out of Contention^ not fine erely ;

^F^'p'
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 Concern and Appre-
neverthelels very great
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. is no one Family, no one Socle-

Sure there 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 through Strife
-f 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 Humility,

to ourfelves out of fincere
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
C4 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-
1fed 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 fromall 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 theydo 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- fatalConfequcnces refulting from them. But it
Chara^er.
]^^^ ^^^ Corrupted Leaven, that we arc
jg j-q ^-^jg

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 Tokens and Proofs
abfolutely conceal the
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 Charity and Clemency ;
his
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^/</^^
CO
 ( 28 )

III- to the Ifmaelites^ or make him

languifli and die
Charader. -j^ ^ ^^^p pj^.^ j-qrevenged for his being
j-^g

preferred to them by his Father ; who would

not refufe to enter into the Council of the
Pharifees, and with them to decree the Death of
Jefus Chrift himfelf, on Account of the ImpofTi-
bility they would be under any other Way, to
eclipfe and fmother the Luftre of his Dodrine
and Miracles, if he was ftill among us ; or if
-f-
1 Cor. t the Myftcry of his Sufferings and Death
ii. 8, was yet unknown to the Powers of Darknefs and
the Princes of this World.
II. For we mufl not think, that the Pharifees
and the other Enemies of Jefus Chrifl were Men
different from us or that the Envy they had
*,

conceived againft him, was of another Kind

than what we are acquainted with or that the
-,

Pride which was the original Caufe of it was no

Way related to or refembling our own. Thefe
Men endeavoured to be valued, and that even
for their Piety and Virtue They would have
:

applauded the Miracles of Jefus Chrift, had he

but been difpofed to depend in fome Sort or other
upon them, in relying on their Credit and Pro-
tedion had he not on the contrary condemned
•,

their Ambition and Hypocrify. They ran on

to extreme Violences againft him, infenfibly fol-
lowing all the pernicious Suggeftions which Envy
never fails to infpire us with when we do not re-
fift it. They were punifhed for their Malice and
Wickednefs, by the deplorable Pleafure they
took in indulging it, by their voluntary Igno-
rance, and by the moft inconceivable and fuper-
natural Blindnefs. Thofe Kinds of Punifhments
are but jullly due to Envy, and whoever fwal-
lows the Poifon of it muft needs fear, that it
fhould produce on him the fame Effeds, be the
outward
 ;

( 29 )

outward Circumftances of it ever fo different, IH.

For God, fays St. Amhrofe^ rejedlsthe envious Charadler,

with Scorn and Indignation, and denies them

his Grace, even when they feem to pray for it *,

to punifh them for perfecuting it in their Brethren,

the Piety of whom gives them Offence and irri-
tates them and he removes from them the Mi-
•,

racles of his Mercy, becaufe it is the Bright-

nefs and Splendor of thofe very Miracles that
dazzles and fhocks them , whenever they are
wrought in Favour of others. Fruftra opus mi- St. Am»
fericordicB ccelejiis expeoles ; ft alieruB fruulihus vir- brofe. Z/^,
tutis invideas : Afpernator enim Deus invidoru?n ^y- '^°^^-
eft
& ah lis qui divina heneficia in aliis perfequuntur^
^^

mir acuta fucB potejlatis aver tit.

The Horror which an Injuftice fo criminal and
fo feverely accurfed and punifhed gives us for fome
Moments, is far from being the Remedy of En-
vy : Nor is it any Proof that we are free of it.
We muft have many far better Sureties and Tefti-
monies of it ; we muft daily afk ourfelves, if we
do fincerely refpedt the Gifts of God in others
if we applaud his Mercy, fo foon as we perceive
any Footfteps of it, even in fuch Perfons as feem
to be lefs favourable to us if we thank God
•,

for it with them and for them ; if we are glad to

fee them efteemed and even valued more dian
ourfelves ; if we are fincerely and truly afHided
on feeing their Faults if we are ready to hide
-,

and conceal their Failings, when it would be ei-

ther needlefs or dangerous to reveal them ; if we
confent with all our Hearts to be nothing in the
Eyes of Men, and if we know, how juft and
how fecure is the State of him who lives in hum-
ble Obfcurity if, in fliort, we do our moft fin-
•,

cere Endeavours, to fet off the Merit and Ta-

lents of others, in the fame things wherein we
2 might
 : :

( 30 )

Ili. might flatter ourfelves with having the Preference

Charafter. or Superiority over them, or at leall to be put
on a Level with them. Such Symptoms never
deceive us *, but they mud be true in themfelves
Or otherwife we fhould pafs from one Situation
of Mind in appearance very eafy and ferene, to
another full of Difquier and Uneafinefs : We
fhould be pleafed but for Mome-^ts, and then im-
mediately filled with Trouble. at firft think We
that we wifh for nothing ; but foon after we are
taken up with our own Projeds and Defires. We
outwardly do now and then fome good Adlions,
by Fits and out of mere Fancy, and according
as our Self-love is pleafed or not But in the
:

Main our whole Condud: is unjuit in the Eyes of

God For nothing is more true than the Words
:

of James ; that there is nothing but Incon-

St.
ftancy and Diforder, and that every thing is bad,
where a Spirit of jealoufy. Contention and Strife
* 'Exsra- predominates. * Where Envying and Strife is^
x^rcc^oia-tu ifj^jr^ f j
Confufwu and every evil Work.

^^. The Fourth Article: Or, the Fourth

James in,
C H AR A C T E R of. C H A R I T Y.
+ Several Charity is ?wt rajh and overhajly i".
Verfions
of thcBible SECT. I.
have it fo
Charity I. 'T^ 11 E various Interpretations given the §
'uamteth
J^ original Word of St. Faul feem to render
r^'
« "{i ^^ Signification
of it dubious or lefs determined ;
^Iri^Ttii^iC^- hwi very
it iseafy to unite and imply them all in
»r«'. one principal I'erm, which is that of Rafinefs :
Provided we confine it only to that of the Mind,
and confider it fimply as it relates to our Neigh-
bour. For St. Paul does not here mean Rajhnefs^
in
 ( 30
in oppofition to true Valour and Fortitude, IV.
which muft always be accompanied by Prudence :
CharadeJ.

But he means Rajhnefs^ as it is oppofed to Hu-

mility, to Modefty, to Moderation and Sobriety -*

to Referve, Deliberation and Circumfpedion in

giving Advice to Decency and what is becom-
•,

ing, and the Regards, Refpedt and Charity we

owe to our Neighbours.
II. Nothing contributes more to the making
Men polite than true and
and to civilize them,
genuine Charity ; and nothing cures them fooner
and more generally of all fuch Faults as are pre-
judicial to human Society , and incompatible
with the fweet Intercourfe and Correfpondence a-
mong Men. Before Charity has infpired the
Mir.d with Moderation, and ruled the AfFedions
of the Heart, all in us obeys and yields to the
Did:ates of Pride and Self-love ; but in a diffe-
rent Manner according to the Difference of Tem^
pers and Charadters. In fuch as are better bred
and have a greater Knowledge of the World,
Pride and Self love feldom dare to make their Ap-
pearance in th^ir natural Form But they are not
:

a whit the lefs real for that : They are after all
the true Motives of what wedo, and even of the
Care we take to hide them. In other Men^ ./

who and in whom Nature

are lefs difguifed,
borrows lefs from Art, and fhews itfelf in greater
Plainnefs and Simplicity, Pride and Self-love do
then appear in a much more fhocking Manner.
They are alwavs found ready to judge rafhly,
and to decide pofitively on every thing, without
the lead Diictction or Prudence. They have
but very fmal' P^egard for others, and indifcri-
minately make Ufe of all Expreflions that come
to Hand : They command imperioufly and obey
unwillingly Whatever appears true to them,
:

they
 ;

(32)
IV. they utter it as a Certainty and whatever oppofes
•,

Charader. it, is looked on by them as unjuft and unreafon-

able* Oppofition has feldom any other Efi^edl
with them, than to give them the Spleen, and to
cor.F.rm them the more in their Opinion
; and it
feldoHi happens, that they yield Advice or
to
Arguments, unlefs they are accompanied with
allthe ways that can pofiibly render lefs odious to
them the Idea given of the Wrong they may be
in.
III. Charity no fooner begins to take Root
in the Heart, but it makes all thofe Weaknefles
vanifh at once. It foftens what hard and rough ;
is

it cures that Prefumption and Haughtinefs that

pretended to decide and judge of every thing ;
it inflrudls us how to doubt and how to reflect

to be teacheable, and not to rely too much on our

own Wifdom and Underftanding. It deftroys
all Manner of Pofitivenefs, and moderates the
very Tone of our Voice and in fuch Perfons
-,

as are already polite and endowed with the Qua-

lities that render People lovely to the reft of

Mankind, gives this charming Outfide a Mo-

it

tive and an inward Principle far different from

Self-love.

SECT. II.

I. 'T^ HOSE who are above the common Le-

vel by their Wit and Learning, are more
-l
expofed than others to the Danger of judging
freely and rafhly of many things, which are ei-

therunknown, or doubtful, or but of little Ufe.

Thofe who are often confulted by others, infen-
fiblycontrad an Habit of giving all their Judg-
ments and Decifions as fure and infallible Truths ;
and to take it ill, when they are in the leaft cal-
led
 ( 33 )

led in Queftion. Thofe who have any Autho- IV".

rity to govern, and even do it with Succefs, ^^^^^^^'s

hardly bear with Patience, that any fhould lay
before them any Defedl in their Condud. Thofe
that have a more than ordinary Piety and Zeal,
fometimes prefume too rallily to make themfelves
Judges of the Virtue of others, boldly marking
out to Men, how Ranks and Places muft be
difpofed of in the perfect World ; and looking
on themfelves as the abfolute Difpenfers of Merit
and Recompence. Thofe that have Courage,
and happen to have given fome public and emi-
nent Proof of it, do fometimes likewife indulge
themfelves in judging their Brethren unmerciRilly
at their own Tribunal and fcruple not to ftile
*,

one fearful, another weak and a third felf-interefted.

This they call Juftice, Truth, and Freedom, and
think that a more moderate and more circum-
fped Condu6l has fomething bafe and weak in it.
II. Thus all thefe People, for want of being
fufficiently attentive to themfelves, fall of Ne-
ceffity into Faults which have nothing to do with
Charity. They are rafh and overhafty, bold and
pofitive; they aflume over others an Authority
which belongs not to them they abufe the Gifts
•,

which they have received and they forget that

•,

their Talents and whatever may diftinguifh them

from the reft of Men, were given them to ferve
their Fellow-creatures, not to intitle them to any
Dominion over them.

SECT. III.

I. np H E true Remedy for thofe Evils, is to

X enter into the Difpofitions pointed out
to us by St. Paul in thofe moft divine Words : Rom, xii,

D * Non i6«
 :

( 34)
IV. * J(ton alta Saptentes •,
fed humilihus confentientes
Charader. j\7-^/f/^ gjjg prudentes apiid vofmetipfos. " Mind
'^ not high things of your felves, but condef-
'' cend to Men of low State ; be not wife in
'• your own Conceits." Inftead of placing your
ftlf above other Men, do you condefcend to
thofe whom you efteem to be in the lowed Rank •,

never affect to compare yourfelf and them, with

regard to thofe Quahfications that diftinguifh you
from them but rather overlook and forget your
•,

own imaginary Wifdom, and reduce yourfelf to

their Level by an humble and modeft good-
Nature ; and inftead of thinking it your Glory
to feparate yourfelf from your Brethren, think
it an Honour to be united to them, and to be
with them on the fame Line. Non alta Sapientes \
fed humilihus vos aptantes,

SECT. IV.

L T T
is a very dangerous Exercife to examine

A and judge of others, even when we do it

in the Difcharge of our Station and out of Duty.
To teach, to condudl, and to reprimand others,
is an Employment little fit for Men that are in-
compafled with Darknefs and expofed to Pride :

And it is with very good Reafons the Apoftle St.

James iii. Ja?ne5 reprefents to us the Danger of it. My
*• Brethren^ fays he, henotmanyMaflers\ knowings
that zve fhall receive the greater Condemnation,
It is true. Charity, when fincere, takes from this

* MJ) rot. uyjj^fli (Pfievsvlii a'XXas rcTq reCTTBivoTe; {rvvxzuyofA.ivet,

Which Era/mus tranflates thus : Non arroganter de 'vobis ipjis
fentientei fed hu77iilibu5 <vos accomodantes. Here are not meant
the things that are high or low, but the Sentiments that are
elevated or humble ; though the Verfion of Mons gives this
PaiTage the firlt Senfe.
Miniftry
 ^

( 35 )

Miniftry all Manner of Pride, all Self-conceited- IV.

Charaaef.
nefs, a too great Confidence in one's own Capa-
city, and all Overhaftinefs in talking perempto-
rily, or rafhly condemning others. But fuch a
Charity is not very common.
II. However, we muft not, in order to avoid
a very vicious Extreme, fall into another no lefs
pernicious we muft not, for Fear of expofing
-,

our felves to the Danger of judging rafhly and

with Precipitation, remain always floating and
uncertain with regard to fome undoubted and im-
portant Truths, or want Courage and Zeal to
maintain them. There is a very proper Medium
betwixt thefe two Extremes, which confifts in ad-
hering ftedfaftly to Truth, and in knowing the
invaluable Price of the Grace which reveals
it to

us, and infpires us with the Love of it ; ftill

avoiding with all imaginable Care to grow proud
of it, and to judge with a haughty and inflexible
Rigour fuch as have lefs Knowledge or lefs Cou-
rage than we*

SECT. V.

I. npH E Apoftle in a few Words James ul

St. James
A unites been hitherto faid to- h-iS-*/
all that has
wards expounding the fublime Senfe of St. Paul's
Difcourfe and he is himfelf an admirable In-
-,

terpreter of it. Ifyou have, fays he, hitter Envy

and Strife in your Hearts glory not and lye not *,

againft the Truth : (by pretending to greater

Vv^ifdom and Capacity than others) For this :

Wifdom defcendeth not from above, hut is earthly

fenfual, devilifh, * 1'he Wifdom that is from above
* 'H ^s ayu^tv (rc<P'ioc 'ZcrpZrov f/fSV uyvri i?-iVy i7Titr<x u'^tiviKiif

i^iUK^<;, swjtkS^'^, . . . vulgar

ix^iaezfiT^ k) civu7roxpiT(^. The
*
Tranflation of the Bible after this adds, Modefia, bonis con/en-
tiens : Whigh is wanting in the common Greek Copies.
jAmaiii. P 2 il
 ( 36 )

IV. is firft pure, then peaceable, modeft, gentle and

Charader. intreated, full of Mercy and good Fruits,
^^jy fQ jp^

rM inclined to judge and cenfure^ without Partia-

lity ^and voithout Hypocrify. Which means, that fhe
isanimated with that Charity which is neither rafh
or overhafty, which is chafte and pure becaule •,

fhe aims at nothing but edifying of her Neigh-

bour, and not at her own Intereft which is pea- -,

ceahle, becaufe flie never defires either to domi-

neer over the Minds, or to lord it over their
Opinions, and is never willing to turn the Search
after Truth into neediefs Difputes which is ?no- •,

defi, becaufe void of Prefumption, without

Haughrinefs, never hard and difficult to be pleaf-
ed, and knowing how to unite the Arguments
whereof every one is not capable, to fuch gentle
and ingaging Ways of Demeanour wherewith all
theWorld is inchanted which is gentle and eajy ^hy
-,

theconftant Difpofition flie is in to lilten to what-

ever is reafonable and juft, and to confent to it •,

being add idled to Truth and Juftice alone, never

thinking that fhe can be taught nothing by others,
but is rather perfuaded, that God very often reveals
to the lowly and inferior, what he hides from wife
Superiors who areintrufted with the Charge of their
Condud -, which is full of Mercy and good Fruits,
becaufe fhe efteems as nothing a fteril Light and
fruitlefs Science becaufe fhe prefers plain and
•,

fimple Piety (but Piety abundant in good Works)

to the greateft and molt eminentTalents,when they
go no further than Shew, Splendor and external
Fame ; which is not inclined to judge and criticizey
becaufe flie fincerely wilhes that others
be both may
efleemed and worthy of Efteem ; bixaufe fhe fets
off their Merit and good Qualities as far as Truth
will allow, and readily excufes fuch Faults as
have not their Root from the Heart, fuch as is
the
 ( 37 )

the Want of Sharpnefs in apprehending a cer- V.

Charader,
tain Kind of Truths, or the Want of PoHte-
nefs in the Manners ; which, in fhort, is without
Partiality^ DiJJi?nulatio7t^ Difgiiife and Hypocrify^
becaufe (he a6ts and fpeaks in the Eyes of God,
becaufe fhe always has him both for her Judge
and Witnefs, becaufe fhe wants to pleafe none
but him, and becaufe fhe wants to be approved
by no Man, to any other Purpofe than as fhe
may become of Ufe to him but never with an •,

Intention to render him a Slave to herfelf, and

to have the Dominion over his Opinions, Senti-
ments, and Liberty.

The Article: Or,

Fifth the Fifth
Character of C H A R I T Y.
* Non in-

Charity is not * puffed up. >'«:,• ^^

SECT. I.

I. T N the Original Greek 2ind in the Latin Yer-

I fion you have only. Charity not fwelled or is

puffed up •, and the Words which

zvith Pride^
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

3 D 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 nothing but Air and Emptinefs ; that
is

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 endeavour to hide : We
our deplorable Condition under a deceitful Outfide.
Falfhood is to us inftead of Truth ; it makes
us Amends for what we have loft. vain Splen- A
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
firftand 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: comprehends likewife all
It
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, thinking themfelves to be fomething. feek a ^*
in
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 • 11 iv>r ^^ 1 • in nie, or
11. It IS then certain, that
1

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
from any Mortal that Men can never
Charader. are derived •,

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-
bellifhand 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 wewere but well convinced of this im-

Truth, it would be fufficient to hin-
JL portant

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, are not of our own Growth,
That they
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.
 )

( 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^^^ IV.
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 trulyand 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, if there is,
or, 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 on account of the Jealoufies and Con-

is

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 cannot glory, without forgetting that we

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
fhe follows not only
this,
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,
 ;

( 45 )

Effecl, by Modefty and Lowlinefs

imitating the V.
^^^raaer.
of true Humility, and by putting on the Outfide
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 " Humility makes Daem.

hu?nilitatis eft Charitas.
" 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> UT 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 always fenfible of her own Wants, is

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 GS 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 whohave 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 ofany 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 : AndEnd is perfedly a Secret
fince this
to us, fince may prove both fatal to us and hap-
it

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 above fuch Sinners as
ourfelves
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 But we are

liappy Condition :

Pfalm ^
all our Way towards the juft Judge ; we all
in
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:, keep the mod virtuous and holy of
to
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 important Article ; what do we
this
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.
Charaftct:
thofe whofe Salvation feemed almbft certain.
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 none but him. Perfeverance,
to
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
12.
left he fall

^ S E C T. IX.

I. T T very remarkable, that

is Si, Paul does
X not fay Let him that ftandeth
: *, viz. Let
him firm and upright take Heed left he
that is

fall But that he only fays Let him that think-

: :

eth he Itandeth'^ Qui fe exiftimat ftare: Becaufe

2 E
nothing
 ;

(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 before our Eyes fet

and thus difplayed

the Pharifee and the Publican,
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 Charaftcr-
to
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.

I.

He
TH
nr^ E Pharifee faw indeed his Works, but
perceived not in the leaft his own Heart.
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, of
that he was full

them ; and of
to infult the indigent Condition
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 hisTruft in
them j and he knew not, that the Humility of
the
 :

( 55 )

the Publican did cover his Faults, and was to V.

Charader.
him of Merit.
in lieu
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 Man, to whom
or Hatred, Is there any
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, of being taken up with
(inftead
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
doing many- there
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
-f The
not the Judgment he paffed upon them,
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<v. \6.
•\ Works which were done In you had been
If the mighty
done and Sidon ; they would have repented Jong ago
in lyre
m Sackcloth and Alhes. Matthew a*;. 31.
above
 ( 57 )

above others; but did not iee the Obligation T.

they were under, to make their Advantage and Charaftcy.

give a good Account of it. They took their

own Admiration and Joy for an earneft and adbual
Converfion ; and they fixed their Attention on an
exterior Privilege, without ever confidering,
that themore was given them the more would
be expedted from them. So it is with many, who
think themfelves rich, becaufe they have indeed
received much but who take little Notice what
•,

Ufe they made of and the fevere Account

it,

they muft give thereof, not to Men of Facility,

who, like themfelves, have fquandered away
their Mailer's Goods, but to Jefus Chrift himfelf,
who knows the full Price of what he paid for
them, and the Ufe they ought to have made of
it, according to his Purpofe and Intention.

Ill * Before the rich Man had called the un- » Luke
faithful Steward who had fqyandered away his xvi. 2-
Goods to an Account, he was looked upon by all
the Tenants that were under him, as one who had
the fole Confidence of his Mafter, and was there-
by almofl as rich and powerful as he But when :

his Lord afked him for his Account, and declared

to him, that, to punifh him for having waited
his Goods, he was refolved to take from him the
Adminiilration for ever ; he on a fudden proved
to be poor and helplefs, being neither able to
work or beg. The fame happened to that Ser-
vant, -f who, before his Mafter called him to Matt
f
Account, was very expenfive, and had all the xviii. 2^
Appearance of a wealthy, rich and magnificent
Man For he proved to be indebted lopoo Ta-
:

lents. Viz. 40000000 of Livres, which he had

wafted But when his Books came to be opened,
:

all Things there appeared in Confufion ; and he

Yras convidteds not only of having been laviih,

'
but
 :

( 58 )
V. but alfb of being wholly infolvent, and infinitely
Charaaer. poorer than thofe who had nothing.

IV. Who is the Man, whom thefe fhocking

Examples ought not to cure of all Manner of
Conceitednefs for the Gifts he has received,
and of all Defire of preferring himfelf to any
other? We
are all of us warned, that more will be
expecled from fuch as fhall have received more
We know that enough for us barely to
it is not
return the Talent which had been trufted to our
keeping ; but that alfo we muft improve it more
and more by a holy and good Ufe of it. The
Rule and Method by which it is to be demanded
again of us are quite unknown What we under- :

ftand in general is, that they are, according to

Matthew our own Notions, ftricft and fevere. We know
XXV. 24. thee that thou art an hard Man •, (did a Servant
Jike ourfelves fay to his Mafter) reaping where
thou haft not fown^ and gathering where thou haft
not ftrewed : Which was as much as to fay, that
God requires from us much more than our com-
mon make us believe he does.
Prejudices How
then can we, knowing all thefe Things, do any
thing but tremble in Proportion to what we re-
ceive i comparing ourfelves with thofe
inftead of
who receive lefs, and who thereby are free of
that Account, by which perhaps we fhall prove
perfedly infolvent ?

SECT. XIL
I. T> 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
muft be remarked, that
it

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 Let us compare
fuperlatively (o in Satan :

Son of God with the

the infinite Majefty of 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 isan Enemy to all Swel-

eflentially
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,
Erafmus.
SECT. I.

* . 'Tp HE 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 Difdain by
As^^^^^^^^'
its :

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 callsFolly 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 ftirsup 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 the Paflages to^^^^^^^^*
all

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 Neverthelefs, if fome outward
it.

them the lead Appearance of a

Alteration offers
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 fmalleftRoot 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
theirAfylum, 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 feems to Charader.
in the Dcflirr,
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 *,
She attacks the
but fhe never changes.
and the little, and adheres to them,
infignificant
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 of maftering Hope
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 •, we are extremely attentive to curb her
unlefs
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^ HE
Defign of St. Paid in oppofing
XCharity 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 allfhe 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 , fhe never ufurps any
for
thing : And fhe is informed, that the Affec-
fully
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. TT the fame thing with fuch Gifts of God

is

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 Body, and
his
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. TT chiefly on account of thofe that are

is

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 and expofe them-
is neceflary,
felves to want NecefTaries, in order to become
ufeful to others, at leaft in Example.
Charity knows no fuch Sentiments
II. •, 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: Wemight 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<ve heha'ved nvith all
imaginable Meeknefs : All which comes to the very fame
But parvuli feems to be preferable, becaufe of thefe Words i
in medio vejirumf aiaong you.

F 4 Miracles
 ( 72 )
VI. Miracles which were the Proof of my Apoflo-
Charaaer. j^j-^^ J y^^y^ been full of Attention, Fear and
Circumfpedlion , left I (hould give Offence to
any of you ; I treated even the meaneft of my
Difciples, as if he had been my Mafter. I
made none feel the Weight of my Authority,
and all the Ufe I made of it was for the Good
of others. Ego in infirmitate tlmore i^ tre- &
more multo fui apud vos
* Ads XX. 111. * 2^e know, faid the fame Apoftle to the
i8, 19. Elders of the Church of Ephd'us, frotn the Day
that 1 came into Afia how I have ferved the
. , .

Lord with all Humility of Mind, and with ?nany

f Ibid. V. Tears . + Therefore watch, and rememher that
. .

V' by the Space of three Tears I ceafed not to warn

every one of you Night and Day with Tears. In-
ftead of ufing any Authority over the Inheritance
of the Lord, I have pradifed all manner of
Humility imaginable : In omni humilitate, I re-
fufed to undergo no kind of Lowlinefs, whenever
it was neceffary to win any of you, to convert
him to the Faith, or to invite him to Penitence.
I have ufed Tears as well as Words for that Pur-
pofe. I debafed myfelf not only before the Peo-
ple, but alfo before each private Perfon And :

my Tears, which were no lefs fincere on account

of one fingle Man than for a Multitude, have
flowed from the fame Source, without Oftenta-
tion or any other Defiga than that of moving

Ibid. V. ^^^^ pcrfuading. I have coveted 710 Man's Silver^

33, 34. or Gold, or Apparel, Tea, you yourfelves know
that thefe Hands have miniftred unto my Necejftties^
and to them that were with me,
I Cor. iv. IV. IVe are weak, faid the fame Apoftle again
to, IK to the Corinthians, hut ye are jlrong : Te are honour-
able, hut we are defpifed: Even unto this prefent

Hour, Cthat is, from the Beginning ofmyApofiolate to

the
 :

( 73 )

the Moment I am writing to yoii^) we loth hunger VI.

Cliarader.
and thirft^ and are naked, and are buffeted, and
have no certain dwelling Place, and labour, work-
ing with our own Hands. Being reviled, we blefs
Being perfecuted, we fuffer it.
V. What a vaft Difference is there, between Ezekiel
this great Apoftle and the Paftors of whom the xxxiv. 2,
Prophet Ezekiel fpeaks who command with 7-
*,

Pride and Haughtinefs the Sheep that are fub-

je6l to them, and mind nothing but to make
them fenfible of their Authority Cum aufteritate :

imperabant eis <^ cum potentia. Who not con-

tented to eat the Fat, and to clothe themfelves
with the Wool of the Flocks, alfo killed the
of them
fatteft : Who
ufed them hardly, with-
out taking any Care ; without Charity without •,

endeavouring to gather them together when they

were fcattered, and always letting them wander
over every Mountain, and over every Hill, and
in the Defart ? But, not to compare St. Paul with
Paftors fo very unlike him do we find among
•,

thole who profefs to take him for their Pattern,

many Followers of his Charity, of his Humility,
of his Difintereftednefs, of his Love of Simpli-
city, of Poverty, of Suffering, and efpecially
of his conftant Readinefs to defcend as low as
was neceffary for the Salvation of his Brethren,
and to forget and overlook his own Authority
and Power, whenever his Tears and good Exam-
ple were of more Efficacy. And may we not
apply to the Paftors themfelves what St. Paul j Cor.lv.
faid to the Corinthians ? I write not thefe 'Things 1 4.

to fhame you: fin ftiewing the Difference be-

tween your Sentiments and mine) But as rny he-
loved Sons I warn you.

SECT.
YI.
 ( 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 Reader of two important

the
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 wein 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. then We

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<fon qua-

ritqua fuci
SECT. L >«/.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 Honour of Pride which often affeds
to the
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
and that this itfelf,

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 HE 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 then him- God and
felf for the Sake of God always referring
j in

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, become a Tyrant by becoming a Rebel.
is

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^ HUS
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
^^^ •' ^^^^^^^^^^^ fcilicet amor fui ufque ad contemp-
Auft lib
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. TT 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 OR 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 theWorld 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. TT 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 endeavours to make
it :

all Men Admirers.

if pofTible Its chief Pur-
its

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.

Cl^aradcT,
Succefs they have met with in all their Condud.
They are fenfible, that they have in all this re-
ceived a Recoinpence for many things,
vain
which ought have procured them an eternal
to
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 be more to ftill difinte-

\^ than the above-mentioned
refted 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 whom we mult not
Perfons,
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, Fawning, and the Art of
Artifice,
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 makes you yourfelf that
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 and genuine Branches

its natural •,

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 Appearances are favourable,
all the
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
we aftoniflied at the incredible Difficuky
then are
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.

^ ^
%%. Auftin.^ fc propter e a diligunt ut fit Deus omnia in
^raa".
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 fhelteritfejf 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. give We
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

j of 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. thou- A

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,
 ( 93 )

Soul above herfelf, and in making her attribute Vlt.

God own which Self-love Charaaer.
and refer to his Gifts,
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 theLove 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 proper Times and Intervals,
their
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, another

unlefs
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-
and fecret Lamentations, which
jedl of their Sighs
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

Aud
^^^^ Wings which they admire in others, ^od
St
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
Cliara£ler.
Oblivion of one's felf and one's own Interefts,
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 itBut 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^)
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'<J« irrita-

/«r.Grsc.
Q6 ^Tofoic.
L qpHE firft Charadtes St. Paulhz.% attri-

j^ ^^^^^^ j^ Charity are Patience and Mild-

viTak
nefs •, and it leems to be a meer Repetition,
when he adds, that Charity is not eaftly provoked •,

J<[on ifritatur. For were

provoked, itit eafily
would be' neither patient nor mild ; and her never
being eafily provoked is a neceffary Confequence
of her Patience and Mildnefs. This in fome
Meafure is true But the Apoftle did not confine
:

his Views to the ordinary Occafions of Patience

fuch as are the Diftempers of the Body and the
AfFedions of the Soul, which may indeed tire
our Patience, but which do not incline her
to be eafily provoked. The Apoftle places
Charity in a more difficult Situation in ex- •,

pofing her to fuch a Temptation as is capable

of overcoming her Mildnefs and Tranquillity j
if (he be not herfelf proof againft all Tempta-
tions whatever.
II. This Temptation may be varied many Ways,
which are worth the obferving and being treated
of in Order. The firft and moft difficult to bear
and withftand, is to be expofed to the Injuftice
of fuch Perfons, as are always offended at our
being in the right with them who are Enemies •,

to Equity and Truth ; who will accept of no

Reafon or Excufe ; who defignedly offend
you, merely for the forry Satisfa6tion of offending
you j who find their greateft Delight in provok-
I ins
 ( 97 )

ing and tiring the moft patient Virtue ; who ac- Vtlt.
cufe, without ever caring whether they give any Charaaef*
Proof of their AfTertions who never ceafe to
•,

repeat the fame Imputations, though they have

already been confuted in the moft irrefragable
Manner ; who put odious Conftrudions on the
beft Anions, and attribute them to unjuft Mo-
tives and who are indefatigable,
',
in feeking
ouc
all pofTible Ways, that can make
Charity impa-
tient, merely for the hideous Pleafurc of having got
the better of her, that they may have a Right to
infuit her after having made her weak. It does
not often happen, that the Devil finds People
fo very fit to ferve his Turn But he is never
:

without an eager Defire of finding them ; and

fometimes in a fingle Family, confifting of a few
Perfons, he finds Means to unite in one and the
famePerfon,many of theQualities here enumerated,
III. On fuch Occafions, thofe who are called
to fufFer this long and fevere Trial, muft every
Moment call to Remembrance that Charity is /

not eafily provoked That it is her Duty to

:

overcome Evil with Good, and not to be over-

povver*d by Evil; according to this. Be ^^/ Rom. ' xii
overcome of Evil, hut overcome Evil with Good ; 2 1 .

and that fhe ceafes to be Charity, fo foon as fhe

is and provoked with any one , be
irritated
the Excefs of his Injuftice and Unreafonabienels
ever fo great. NuUi Chriftiano quemquayn odijfe St, Ison.
permit titur. Serm.^y.
'^*
IV. She muft indeed blame and condemn^'
his Injuftice but at the fame time fhe muft pity
•,

him that is guilty of it. She muft do for him

what we all do for fick Perfons, whom we love,
though we do not admire their SicknefTes ; and
whofe Perfons we are very far from not diftin=
guilhing from the Fever that makes them fv^ri^
H |ick.
 ;

( 98 )

VIII. tick .The more they are fo, the more they are pitied.
Charadler. Xo their deplorable Situation we always attribute
whatever they may do contrary to Reafon. We
weep for them, in proportion as they are more
or lefs furious and violent, and when Remedies
do not produce the good EfFeds hoped for from
them. The fpiritual Frenzy ftill deferves much
more our Tears and Lamentations. An exterior
PoflefTion of the Devil would infallibly make us
fhed Torrents of Tears, were we Eye-wit-
neffes of the violent Convulfions, which this Spi-
rit of Darknefs excites in thofe whom God fuffers

him to torment. Is not then an inward, and confe-

quently a much more effedual Poireflion, far
more capable of raifing our CompafTion ?
V. It is to the Devil that we are to attribute all
thofe Words and Adlions, which appear to us
infupportable. We muft attribute to his conftant
Intention of irritating and provoking us, what-
ever he fuggefts to thofe who try our Patience.
He knows how precious Charity is, and that
the Place where flie refides is perfedly inacceflible
to him *, therefore, he tries to excite us to open
him a PafTage into it ourfelves : Nay, he even
flatters himfelf, that we fhall be fo unfortunately
wretched, as to give up our own Treafure to
him. He redoubles his Perfecutions for that
Purpofe For he knows that we may grow tired
:

of fufFering ; efpecially fhould Patience become

an Objedl of Contempt, while others make it
their Study to overpower it. But the Perfeve-
rance of the Devil in attacking us, is what ought
to make us fenfible of the Conftancy with which
we are obliged to refill him.
VI. He ftrives to overcome Charity, of which
we have the precious Depofitum in our Hearts
Bui is it fie, that we fhould defend it with k(s
Relblution
 ( 99 )

Refolutioii than he attacks it ? Shall then the Vllt;

impure Spirit, that profefled Enemy to our Glory Chara^er;
and Happinefs, overpower the Gift of God^
the firft Fruits of the Holy Ghoft, that Charity
which proceeds from God and is even God him-
felf? Deus Charitas, Nay, muft not every
thing yield to Charity , according to the A-
poftle, who pofitively tells us, that fhe muft Rom. vnij
overcome all Tribulations and DiftrefTes, all 35» 39'.

Angels, Powers and Principalities, and all the

Height and Depth of thofe Spirits, that ftrive to
feparate us from the Love of God, which is in
Chrifi Jefus our Lord.

SECT. n.

L T T fometimes happens, that though we are

X not expofed to fuch a Family or near
Perfecution as I have juft defcribed ; we never-
thelefs undergo fomething like it, in one Pare
of the Church, wherein, without having deferved
it, we become odious and fufpeded to fome
powerful Perfons, who behave towards us ac-
cording to their own Prejudices, without being
ever willing to fearch them to the Bottom ; and
who add to their unjuft Treatment, not only
the Exclufion from all Dignities and Employ-
ments, but alfo the Privation of the Sacraments
and public Prayers. A
Temptation like this
would naturally caufe fuch as are not well
grounded in Charity, to be provoked and irri-
tated againft that Authority, the Abufe of v/hich
is fo evidently manifeft : Efpecially when we
have neither Protedtion or any Refuge left ; and
when th? Multitude of the Carnal, as St. Auflin
calls them, robs us of all Manner of Hope of
ever obtaining Juftice at any Tribunal, But it is
H 2 on
 ( ICO )

VIIL on fuch Occafions, that Charity muft make a

:harafter. piftin6lion, between what proceeds from Men's
PafTions and 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 fortiff 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 never provoked and irrita-
is

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 and Duty depend on
their Fidelity
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 fame Credit, or at
arrive at the
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 Ob-

towards thefe
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 this Duty, which St. P^?// fo earneflly

is

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 your more than for their fake, that I en-
for
treatyou, 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. Wemuft 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.

YV THEN
I.

W we are fully convinced of thefe

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 them ; he
Praifes due to
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 ^^^^'

^haraaer.
the Faults of his Brethren ; but he makes it his
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 be miftaken in the Choice
to
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 Charitynever provoked and

is

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.
She would no longer be Love,
II. 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-
five parcas, diletUone parcas : Radix ^
''''''
emendes :

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 OME 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 * to make
Apoftle ;
^^^^"^^"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 unjuftMotives 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. privately applaud their own Pene-
They
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
what for
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 an Error, to look among Men for any

it is

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
To be puzzled and quite
their celeftial Original.
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:,

^l^arailer,
believe Evil and fufpecSl it, proceeds from that
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.

XT THAT
I.

W vicious
contributes to the Deception of
Men, and
unjuft Sufpicions againft all honeft
to filling them v/ith
Minds, is,
that theyknow 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. whenever they
Befides, they are fatisfied,
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 HESE 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 HISwicked 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.

Charafter.
readily believe what is bad. They afkfor Proots
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 lignity.
3
 ;

( "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 not
1
E think
deal, ingiving
that they do a great
Rea-
their Sufpicions a
lity which might turn them Judg-
into pofitive
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 be of our own Growth, or be didlated

it

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 O R S and
I 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 and pay
lefs outward Refpedt
private,
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 Tnot only in the Senfe hitherto ex-
is

J- that Charity thinketh no Evil

plained,
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

but barely pofTible.
it is 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 ? can they be How
Sheep, and not have the Appearance of Sheep ?
And muft they ceafe to be what they are, be-
caufe theWolves 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
and inclined fo to be
f)rejudiced againft Virtue,
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. TESU S Chrift gives us no other Signs to
diftinguifh Hypocrites from fuch as adl
^ I
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.
Charaaer.
cunning and attentive in difguifing herfelf, that
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 of the Heart.
fecret Difpofitions
III. belongs to Jefus Chrifl alone to whom
It
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 KC T, I. *i«. TVoa
gaudst fa-^
I. 'npHE Senfe of thefe Words, rejoiceth notperiniqui^
-I i« Iniquity^ is exceeding plain. They '^^^- £^^^'
fignify, that Charityis 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 ... ,
111.
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
 ( 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 Maxim
agreed on by all the World,
a
muft always be above the Type
that the Reality -,

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 of God above the human

the Spirit X.
* Body and Mem- ^^arader^
Soul. Nozv ye are the of Chriji
hers in particular, * i Cor,
III. Thefe Truths are of an equal Evidence. ^^- ^7^
The leaft Attention is fufficient to make us aflent
to themand 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 ? Can he be a living Mem-
his Spirit
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.

YT/Hli^
1.

W Crimes have fomething tragical

them, we feem to be fmitten, and we
in
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 )

thofewhich the Neighbour has already received, ,

^•
Charader,
and of which he was the But.
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 mortify the guilty Per-
polTibly
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 very glad to fee, that by publifhing
is

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 HE
Evil would be incomparably lefs if
-L remained concealed in the Heart, and
it

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 asan epidemical and almoft a general

it is

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 Queftion was only on a
if the
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. are We
aware of the plafhing of Dirt. are vexed We
whenever any lights on our Clothes take : We
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 promoting Virtue,
efficacious in
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
Whatfoever Things are true :
it.

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 c l e Or, the Eleventh XI.

i :

Character of C H A R I T Y. Charate,
Charity rejoiceth * in the Truth, * Congau-
det autem
S E C T. I.
<ventatt.

I. 'TpHIS Charadler is the oppofite of the^fj^,''

A foregoing, and the Oppofition is marked
in the Text : Charity rejoiceth in the Truth, Cha-
rity rejoiceth not in Iniquity, but rejoiceth in
the Truth. Under the general Term Injuflice^
St. Paul underflands whatever is contrary to
Rules and good Order and under that of Truth
•,

he comprehends whatever is agreeable to them.

That is, Virtues, and all fuch Adlions
all fincere

as both for their Principle and End the

have
Supreme Truth, which is God himfelf. It is in
this Senfe that Jefus Chrift fays in the Gofpel,
that he that a6ls according to Truth {He that John : iii.

doth the Truths) cometh to the Lights that his 21,

Deeds may be made manifeft that they are wrought
in God, And it is in the fame Senfe, that the
Apoftle St. John writes to Gaius : I rejoiced 3 John 3,
greatly when the Brethren came and teftified of the 4*
Truth that is in thee^ even as thou walkeft in the
Truth. I have no greater Joy than to hear that
my Children walk in Truth, Thefe admirable
Words do not only explain the Text of St. Paul ;
but alfo afford us a rare Example of a Charity
that rejoiceth in Truth. / have no greater Joy
than to hear that my Children walk in Truth, They
teach us befides, that nothing is holy and juft,
but what is exa6tly agreeable to Truth, and can
bear the Light and the Teft of it, and does not
K 4 want
 ( 136 )

^ XI. want Darknefs to hide its own Defers and Im-

eharader. perfedions.
Therefore as nothing in Nature is

excellent or noble but what is true, and nothing is

folid in an Argument but what is true ; fo no-

thing is virtuous in Religion but what is of the
fame Stamp.
1 Cor. xii. II. We have feen in St. Paul, that if any one
^^'
Member of the Body he honoured,, all the Members
rejoice with it. And that there is fuch an Union
Ibid. ver. among them ; that there is no Schifm in the Body :

25 •
But that all the Members have the fa?ne Care one
for another. The Emblem of Truth is contained
in thele Words Charity rejoiceth in the Truth,
:

Charity takes a Part in all the Good that happens

to her Neighbour. She does with Zeal and it

Vigour She thanks God for

: with as much it

Sincerity, and as much Effufion of Heart, as if

ihe had herfelf received it She pofielTes every :

thing in common with them She has as it were :

nothing peculiar nothing that divides her Inte-

*,

reft from that of others. She is in a Manner

the Soul that unites all the with Members : And
regard to Spiritual Goods, fhe acts as when fhe
infpired the firfl Chriftians at Jerufalem with re-
gard to Temporal Goods, which became common
to all, after the Diftindion of Meum and l^uum
had vanifhed from among them. Ihe Multitude
of them that believed were of one Heart., and of
one Soul : Neither faid any of them that aught of
the Things which he pofjeffed was his own : For
they had all Things comynon.
III. It is thus that Charity interefls herfelf in
all the Wants of others Thus is flie comforted,
:

when they are comforted Thus is fhe in Joy :

and Plenty of all things, when they are fo Thus :

does fhe think herfelf much advanced in Virtue,

when they make a Progrefs in it And thus is :

2 fhe
 ( 137 )

fhehumbly thankful towards God, when they do XI.

what is good, as if God had made her the In- Charaaer.
ftrument of it. For we muft take a very parti-
cular Notice of this Exprefiion of St. Paid: Cha-
rity rejoiceth in the Truth
Congaudet veritati :
:

Which does not only imply, that Chanty re-

joiceth in the Truth ; but that fhe alfo congra-
tulates and wifhes Joy to fuch as walk in the
Truth. The Apoflle might have been contented
with barely faying, that fhe rejoiceth in the
Truth, as he had juft faid that fhe rejoiceth not
in Iniquity But he chiefly aimed at informing
:

us, that the Joy which the good Adlions of others

give us, is the principal Token by which we are
to know that we have Charity. That Charity
which accompanies the Good we do may be fuf-
picious Though it may alfo be the Offspring
:

and Teflimony of a fincere and good Confcience.

But the Joy we feel when others do any Good,
(whether they be our Friends or have no particular
Relation to us,) is a mofl certain Token of our
being in Charity Provided that Joy be but
:

pure, fincere and as lively as if the Good of others

did perfonally concern us.

SECT. IL

I. Tl U T feldom happens that Charity has

it

Jj thefe And there are but

lovely Qualities :

very few, even among the Minifters of Jefus

Chrifl, that have not kept fomething of a quite
contrary Difpofition, which Jefus Chrift cured
in the Apoflle St. John^ by this his paternal In-
ftrudlion. We faw one^ fays this Apoflle to him,
cajiing out Devils in thy Name^ and we forbad
him : Becaufe he foUoweth not with us : And Jefus
faid unto him j forUd him not : For he that is not
againft
 )

( I3S
XI. againjl us is for us. There are fome, who feem
Charader. to have Zeal and Fervour towards doing Good :

But they will either do it alone, or have it done

only by fuch as afibciate with them, and are in
a fort of Dependance upon their Directions.
They imagine that it is a lort of Robbery, when
any Good is done without them. They look on
that with an envious and jealous Eye, as on a
thing that dimJniflies their Glory ; and when they
are in Authority, they carry it fo far as to forbid
very zealous Labourers, whom the Houfholder
had fent into his Field without fetting them under
them and their Dire6tion. Thus they pretend
to make themfelves Mafters of the Field, and of
the Vines they cultivate. They forget that he
I Cor. iii. that planteth and he that watereth^ are one and
^" That they are equally the Servants of
the fame :

the fame Mailer, and that their Miniftry would

be equally unprofitable ; if God, who alone can
give the Encreafe, did not blefs and profper it.
II. This Reply of Jefus Chrift to St. John,
He that is not againft us is for us, muft be the
{landing Rule of all thofe who ferve him in Truth.
It is not with them as with their Mailer, to whom
we muft be immediately united in the Work,
and from whom we muft needs have received our
Miflion to do it with Succefs Becaufe he that
:

is not' with him is againft him, and he that gather eth

not with him, fcatiereth. He
ufurpeth the Place
of the Mafter who attributeth to himfelf what is
referved for the Mafter alone : Becaufe it is to
him that the Field, the Vineyard, the Corn, the
Crop, the Workmen, and the Succefs of their
Labour belongs. To require of our Brethren
either that they become dependent on us, or be of
no Ufe to others, is to pretend to a Dominion
over them, inftead of looking on them as our
2 Fellow-
 ( 139 )

Fellow-labourers : And when we cannot fuffer XL

do any Good, without paying a fort Charader.
that others
of Homage for it to us, and without referving
the chief Honour of it to ourfelves, we then
plainly fhew, that we neither defire nor do
any Good but as it may contribute to our own
Glory.
III. Sure this is not the Example which the
Apoftles afforded us, who for a long while go-
verned the Church dijenifalem in common : Nor
could any other Dependance be feen between
them, but that of Humility and Charity The :

Apoftle Barnabas did not certainly behave fo,

when the Church of Jerufalem fent him to An-
tioch^ where a few Dilciples had preached the
Gofpel to the Jews and Gentiles with very great
Succefs : For he rejoices at the Progrefs of their
Labour, as if he himfelf had begun this great
Work, and he returned God his Thanks for
their good Succefs as though it had been grant-
•,

ed to his own Cares. When he came and faw the

Grace of God, he was glad : And far from de-
firing to referve to himfelf the Continuation and
Progrefs of a MifTion, of which he was become
the Superior, he went to Tharfus to meet St.
Paul, whofe Zeal and profound Dodrine might
have given Jealoufy to any other But Barnabas, :

to whom the Scripture gives this fublime Cha-

racHier, that he was fincerely good, full of the
Holy Ghoft and of Faith, was far from feeking
his own Glory, or from apprehending that the
rare Merit of St. Paul would be any Obftacle to Aasxi.
it: For he was a good Mariy and full of the Holy 24.
Ghofi and of Faith,

SECT.
 f 140 )

SECT. III.

xr. I. 'np HIS Difintereftednefs which ought to be

Charafter. J^ very common among the Minifters of
Jefus Chrift, fince it is their Glory, and the
Source of the Blefiing and Profperity of all their
Labours, is now a-days become very rare. It is
true. People that have fome Virtue, do not go
fo far as to be jealous of the Succefs of others :
They do not crofs them in their pious Defigns :
They do not forbid them, either of their own
Authority, or by borrowing that of our Supe-
riors for that Purpofe : But they talk too faintly
of their Adions and Zeal : They take but a
flight Part in, and are little concerned for, it :

They think but feldom of it, as if all this was a

thing quite ftrange and indifferent to the Church.
Every Body, as it were, centers himfelf in what
he does, and refbrains his Charity within the nar-
row Circle of his own Jurifdidion and Care :
Nay, one would be even apt to think, that the reft
of the Church either does not exift, or, with re-
gard to them, is as if it did not exift.
II. Thus a Minifter gets an Habit of looking
on his own Church, Community and Parifh,
as his Property, and as a Body wholly apart,
of which he is Mafter. He hugs himl'elf when
Regularity and Decency are ftridly obferved in
his Diftrid When the Service is done with Dig-
:

nity in his Church When a vaft Concourfe of

:

People meet there ; and when Inftrudions are

multiplied in it. He thinks on fuch Proofs,
(many of which are indeed owing to the Appli-
cation and alTiduous Care of the Paftor,J that he
loves Jefus Chrift and his Church But thefe are :

not the only Points on which he is to try his

own
 ( 141 )

own Sentiments : He
muft carry on his Difco- xr.
Charader.
veries farther, and afk himfelf whether ht has a
quick and earned Concern for all the Good done
by others ? Whether he takes a fenfible Part in
their Labours and Succefs ? Whether the Honour
of other Churches be as dear to him as that of
the particular Cure with which he has been en-
trufted ? For there is fuch an intimate Relation
between all that we do and our Self-love, that
we have juft Reafons to fear that the Joy that
accompanies the peculiar Good wrought by us,
is not altogether infpired by that univerfal Charity

which concerns herfelf for the pubhc Good, and

which applauds ftill more fincerely the good
A6tions done by others, than her own Efpeci- :

ally when they are attended with fome Splendor

and Luftre, and raife the general Applaufe, E-
fteem and Attention.

SECT. IV.
I. Jjr U M I L I T Y, that faithful and infepa-

JlX rable Companion of Charity,

over- is

joyed when God

pours his outward and public
Gifts in Abundance on fuch Perfons as make an
holy Ufe of them. She thinks herfelf very happy
not to be expofed to the Danger of mifufmg the
fame Gifts and fhe fees with a fecret and fincere
-,

Delight, many great Treafures and Riches in the

Hands of others, without being herfelf obliged to
any diing but to give God her mod humble Thanks
for them. She entertains a Diftruft of herfelf,
and therefore prefers the Gifts that leave her in
Obfcurity But flie is full of good Hopes with
:

regard to fuch as have received Gifts that may be

ufefiil to the Public ; and her Joy is mod com-

plete when their Zeal anfwers their Abundance,

and
 ( 142 )

XI. and when they make it their whole Study to mul-

Charader. tiply, for the Glory of their heavenly Mafter, the

precious Talents they have received at his bounti-

ful Hands.
II. By this blefled Difpofition Charity has a
Share in all the Good that is done in the Church,
both in public and private. By interefting her-
felf in the Miniftry and Labours of the one, and
the Mortification and good Deeds of the other.
Charity thus has a Title to, and enjoys the Merit
of, the Paftors, of thofe that teach, of thofe that
have confecrated themfelves to Penitence, or to
good and kind Offices towards others. She unites
in her own Breafl all the Gifts that are divided a-
mong Thoufands and by a moft fortunate Secret
-,

fhe performs the Duties and Functions of each pri-

vate State and Condition, and has a Share in the
Exercife of each Member of the Body though •,

fhe at the fame time feems to bufy herfelf about

very few things. She is at once the Eye, the
Hand, and the Foot Becaufe fhe rejoices for
:

all what the Eye, the Hand, and the Foot do

for the common Good of the whole Body She :

is, as it were, the Soul which concerns herfelf

for all, which prefides over all, which has the
Government of all, to whom nothing is either
unknown or indifferent in the Body fhe animates.
Nothing is remote or ftrange with regard
III.
to her For flie judges not of Men by their Di-
:

ftance. Nation, or any outward Difference- By

Means of her, all the Faithful, efpecially all the
Jufl, make but one and the lame Body, whereof
Jefus Chrift is the Head, who fpreads Life and
* Eph. iv. his bleffed * Influence all over it through the
^^- Channels and Joints that ferve to join all the
Members fitly together. As fhe is ignorant to
what particular Member flie is immediately united,
whereby
 ( H3 )

whereby to receive the Grace and Influence that XT.

flows down from the Head ; they all appear to Charaaer.
her equally near and of equal Concern and flie-,

rejoices at all the Graces and Favours every one

of them receives, as if ftie was certain that was
to be the immediate Channel through which they
are to be communicated to herfelf.
IV. But above all, flie is extremely attentive
to the inward and fecret Good fhe difcovers in
flich Perfons as have nothing outwardly fhining
in them, but who have fuch an Humility, fuch
an Afliduity in Prayer, and fuch a Love for the
Church and the Truth, as are feldom met with
even in the Minifters of Jefus thrift And tho':

they feem to be weak and without Authority,

Ihe looks upon them as more neceflary, and of
greater Importance, than mmy others who are in
the higheft Rank and Dignity According to
:

this Expreflion of St. Paul, Tbofe Members ofi Cor. xiL

the Body which feem to he more feeble are 7nore 22,
necejjary. Thus nothing of v/hat is either public
or fecret efcapes the fharp Eye of Charity.
Whatever is done agreeable to Truth and Juftice
edifies and comforts her. Charity rejoiceth in the
Truth ; Coyigaudet Veritati j and fhe endeavours
to enter into the fame Sentiments with St. Pauly
who, from where he was, regarded and
the Place
took Notice of all the Good done in all the
Churches, and thanked God with them for it,
as if he had been an Eye- wirnefs thereof TImigh :
CoI. H, <:.

/ am abfent in the Flejh^ fays he to the Cokffia72s^

yet I am with you in the Spirit^ joying and behold-
ing your Order and the Stedfaftnefs of your Faith
in Chrift,

The
 ( 144 )

XII.
Charader.
The Twelfth Article : Or, the Twelfth
Character of CHARITY.
Charity * heareth all Things,

v:u\loc

y«.
f^ SECT. I.

I. O T. Paul gave Patience as a firft Charader

ij to Charity. Charttas patiens eft ; and the
meaning of what he now adds to this her firft

Chanider, is not very obvious at firft Sight,

when he fays, that ftie heareth all Things : For,
to bear all Things, and to be patient, feems to
be but one and the fame thing. The Obfcurity
appears ftill greater, when we compare thefe
Words, heareth all Things^ with the laft, endureth
all Things^ which feem to be capable of no other
but the lame Stnk^ and luch as cannot be render,
ed but by the fame Words. Very famous
Tranflators have endeavoured to put fome Dif-
ference between them, by tranflating -zsxvIol Hy^t
Charity tolerates alU and wxvIa vyroixivu Charity
fuffers all : But the Idea which we have of Tole-
ration in our Language, does not allow us to
give as a general and abfolute Charafter to Cha-
rity, that ftie tolerates all. For there are Things
which fhe tolerates, becaufe ftie is prudent But :

there are a great many which ftie tolerates not,

and which ftie ftrives to corredl, becaufe flie has
Zeal and a courageous Scedfaftnefs. The Bufi-
nefs is then to give fome diftindt Idea of thefe
three Chara6ters. Charity is patient : Charity
heareth all Things : Charity endureth (fuffereth or
fupporteth) all Things ; and to find out thofe
that were prefent to the Mind of the great Apoftle,
when
 ( H5 )

when he made Ufe of thefe ExprelTions, which, ^iio

Charadef,
feem to us to be much ahke.
^ ^

endeavoured from the Beginning to mark

II. I
thefe diftind Ideas ; but I muft here repeat what
I faid of it, left any fhould have forgot it.
* Patience^ did I fay, has many Suhje^s and * h tU
many Relations ; arid it may he conftdered^ either fi^ft ^'''^'-

^^^' ^'
as being fuhdued and perfe5fly refigned to God^ '^^^
whofe Forbearances and Belays /he fuffers^ gladly
fubmitting to Ms Chajlijements and Trials^ or as
being fiibtnitted to our Neighbours^ whofe Defe5fSy
Treacheries^ Injuftices ^and Contradi^ions fie bears
with. It is under this laft Relation chiefly^ that
St, Paul confiders it, when he Jays, that Charity
is patient : He willafterwards examine it both
with regard to the Delays and Forbearances of God
and our perfonal Affli^lions. When I fpoke thus,
I had in view the Words I am now to explain ;
Charity beareth all Things : Whereof I think the
true Senfe is, that Charity beareth with Humi-
lity, Submiflion and Perfeverance, the Delays
and Forbearances of God, of what Nature foever
they may be As alfo I believe, that the laft
:

Words, endureth or fupporteth all Things, muft

be underftood with relation to our particular and
perfonal AfHidions, whether they be Trials, or
juft and due Chaftifements, which Charity fuffers
with a Spirit of Penitence and Humility, without
ever lofing her Courage and Confidence in God,
It may feem indeed, that the original Term
vUAot Hyu, properly fignifies the Exercife of a Pa*
tience that waits and hopes for what is deferred >
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 mayft he encreafed at thy Iaft 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 aremade 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 End for his Mercy, we are fure

our laft

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 fhallEnd it fpeak and

though iiot lie :

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
but through juftified
Faith in Jefus Chrift were obliged to -, if Men
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 them afar off: They united them-

faluted
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.
io»»»^^2.
the Prophets have inquired and fe arched diligently,
.... 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
 ;

( 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 . . , .

4 all 'J'hings continue as they were from the Beginning

of the Creation,

SECT. IV.

1. '"r^ HE
true Worfhip we owe to God as
X Supreme Truth, is, to believe him
the
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, fhould be in the revealed

that there
Myfteries fuch a Sublimity and Superiority above
the Level of our human Underftandings, as will
make appear beyond all Doubt, that it is
it

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 giving Glory to God.
in Faith, 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
 :

( 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 being and Things not in be-

in
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 •,

21
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 Objedl all that was promifed either to
its

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 and thofe that regard his
in particular,
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 our Courage becaufe of God's De-

lofe

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: would become more
It

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
^^"^- '• Lord Jefus Chrift Nor
faint, fays our : 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 hisObftinacy 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.

Charadler,
pray without ceafing or faint -heartednefs and by •,

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 Widow that begs
Inflances of a
JL Judge, and of a Man
Juftice of a forry
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 comparing the Re-
confifts in
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 Mid- at
night to afK a few Loaves of him : Trouble me
not : The Door and my Children are
is 7tow JJoiit^

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 uswifh 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 ET 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 / tell 1

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 FTER 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 and our Faith that 3-
limited,
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. v^g
|^g ^^|j 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. muft, like the We
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.

Charadcr.
there nothing, but what perfevering Prayer ac-
is

companied with fincere Humility and a chari-

table Dilpofition will eafily obtain.

SECT. X.

I. tttOWEVER it muft be owned, that

iTx all Favours and
are not granted at one
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 but a Blade, but fuch a
firfl it is

Blade as gives Hope

hereafter ; then
of Fruit
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 herfelf \ 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. Xir, We

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. <ver.*,

faw them toiling in rowing. Towards the End 4^-

of the Night Jefus at laft came unto them walk-
ing upon the Sea, which they fo little expedl-
ed, that they were all frighted, and cried out
as if he had been a Spirit. After he had re-
moved all their Fears by talking with them,
they willingly received him into their Ship .'And
though they had as yet made but a fmall Part
of their Paftage, the Ship was immediately at //j^Johnvi.
Land whither they went. The inward and fpi-2i-
ritual Miracle whereof this Hiftory is only a
Type, is more ordinary and common than we
think. We row with all and
our Strength,
make but very little Way : A
and highviolent
Wind happens to refift and overpower all our
Efforts, we think overfelves alone and without
Jefus Chrift, nay we imagine he has abandoned
us, and we fcarce know him again when he of-
fers himfelf at break of Day But his Words at
:

laft perfedly reftore our Peace, and his Prefence

procures us in an Inftant all the Comfort and Sa-
tisfadtion that had been deferred till his coming.
The Wind ceafes, the Oars become perfedtly
ufelefs, we, in fhort, are at Land without know-
M 3 ing
 ;

( i66
XII. ing how ; but this fudden and unexpefled Sue-
Charadsr. ^^^^ depends on our having wrought without cea-
fing to the laft Inftant.

V. People that have long profefTed Piety, are

fometimes amazed at the new Lights and Senti-
ments they experience in the latter Years of their
Lives, without having fo much as thought of de-
firing them. They know God in quite another
manner than they have done before. They are
more filled with the Thoughts of his Holinefs and
Juftice, which keep them in an holy and awful
trembling. They difcover in their paft Life
more Faults and lefs Humility and Penitence than
they thought to find. They perceive many great
Defedls and Imperfe6lions in Virtues and Adlions
of theirs, which had given them Courage and at •,

the fame Time they feel an Increafe of Faith and

Hope in Jefus Chriii:, whofe Myfteries. ftrike
them in a quite new and extraordinary Manner.
Thefe fo precious and to Appearance fo little ex-
pedled Favours, are the Reward of our long
Perfeverance in the Practice of thofe Virtues we
know, and the Recompence of the Conftancy
and Fidelity with which we have petitioned for
v/hatever was necefiary to our Salvation with- •,

out having apy very diltindt Thought of what we

requefted. The molt
•'
exquifite Wine is ferved
up at the End of the Repaft ; it is on purpofe
referved till the laft Hour, and it is even fome-
times given with Profufion v/hen a lefs excellent
Wine began to be wanted ; that is, when fome
lefspure and lefs fublime Virtues began to be
Jefscomfortable and more difficult in Pradlice.
M^hen they wanted Wine .... thou haji kept the
zood IVine untill yiow.

SECT.
( i67 )
 (i68)
XII. cannot arrive at the Goal, either becaufe their
Character. Efforts were merely human, or becaufe they have
deferved to lofe their Strength, on Account of
their Ingratitude and Pride Whereas on the
:

other Hand there are fome who ftep very heavi-

ly, and whofe Progrefs in Virtue is fcarce per-
ceptible ; but who on a fudden are refrefbed and
revived, and feem to have received Wings to
fly, whereas they before had much ado to creep
along in the Paths of Righteoufnefs, not lofing
the Hope however of being delivered from
Ecclef. xi. their lingering Condition, ^bere is one that la-
1^>^^}^Z' houreih and taketh Pains ^ and maketh Hafte^ and
isfo much the fnore behind. Again there is another
that is Jloii\ and hath need of Help ^ wanting Abi-
lityand 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.

Charaftcr,
me both becaufe I give and refufe to give. She
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. ^^
^«^vii.
and he [hall give thee the Befires of thine Heart,
^*^'
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 Article: Or, the Xlllth

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
adhere to the Truths, with the De-'
ftedfaftly to
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 a very proper Senfe, fince they are

in
^' ^'
dead and of no Merit without her. -f Mater om-
f Ant. de ^iiijji Virtutum charitas. And it is for that Rea-
<vQc.gent.
^^^ ^1^^^ Faith itfelf which gives Life to the true
'^' ^' '^*
Chriftian, as the Scripture has it, yet (lands in
Need that Charity fhould unite herfelf with it and
enlivenit by this Union becaufe, without this •,

happy Mixture, it would be as perfedly fruitlefs

and fteril as are all other Virtues not animated
St. Leon, by Charity. H^c virtus facit utiles effe virtutesy
Serjn. 9. qucB ipfam quoque fdem^ ex qua juftus vivit^ fud
^^' '^'
admixtione vivificat.
in. Thefe excellent Words of St. Leon, fo
perfedlly agreeable to the.Dodrine of St. Auftiny
inform us in what Senfe it is that Charity believes
allThings ; though it be the proper Employ-
ment of Faith to believe all Things. For, ac-
cording to this Father, Charity ufurps not what
belongs to Faith She does not trouble her in her
:

Exercife She robs her neither of her Fundions

:

or Merit : But flie unites herfelf to her, in order

to ennoble whatever fhe does, to encourage and
confirm her in her Exercife, and to give her Per-
feverance and Conftancy a real and folid Merit,
ia
 (
lyi )

in guarding her from flopping by the Way, and XIIT.

Charaaer.
in hindering Pride, Self-love, or Ingratitude from
turning her afide from God, who being her Prin-
ciple, muft of Confequence be her End. Hcec
'virtus omnes facit utiles ejfe Virtiites^ qucs ipfam
quoque jidem^ ex qua jufius vivit^ fua admu<tione
vivificat.

SECT. II.

I.
WW E 7 perhaps have Occafion hereafter ^^^ Art.
fl^al^

new Light to this Truth But H- Sed.

to give :

by fuppofmg it already eftablifhed and made ^ ^"^

*
good, and by acknowledging it in the Scnfe juft *

now explained, that Charity helieveth all Things ;

we may ftill perceive in thefe Words of St. Paul

fome other Senfes perfedlly agreeable to the firft,
and which very much contribute to demonftrate,
how truly it belongs to Charity to believe all
Things. The Light of Faith which informs the
Mind of what it muft believe, and the Power
fhe has to fubmit it to Revelation, does not re-
form and whenever fhe goes
correct the Heart,
not Hand in Hand
with the Love of God And :

fhe thereby remains expofed to many great Temp-

tations, which may combat, weaken, and even
at laft overcome her. Her Empire is never efta-
blifhed on a firm and folid Ground but by Cha-
rity, which is humble, tradable, good-natured,
an Enemy to Curioftty, incapable of oppofing
human Prudence to divine Wifdom, and con-
ftantly attentive to the reftraining all the Agita-
tions and UneafinefTes, of which Pride and the
perfed Independence of our Mind are an inex-
hauftible Source.
II. Without Charity every Thing may prove
gn Enemy to, and ftand up againft, the Simpli-
2 city
 ( 172 )
XIII. city of the Faith, which remains as it were dif-
Charader. armed and defencelefs in the Midft of the Paf-

fions and Vices that attack it either indiredly or

even in Front, and by a thoufand various Ways
alter and fophifticate the facred Depofitum flie is
intrufted with. For, as St. Aufiin fays, it is not
a thing fo common nor fo eafy as might be
thought, to preferve, even in the Midft of the
true Chriftian Church, a pure, complete and per-
fedl Faith wz. that admits of no Exception to
:

any Truth ; that is not fubjedl to fome Errors,

or that never mixes what God has himfelf been
pleafed to reveal of his Defigns, with any Thought
St. Auft. unworthy of them : Neque parva res eft in ipfd
lib. 3. de integram fidem
catholic a tenere it a nt omnia
lyiilis *,

bapt.c.i^.
^^ i^y^ Deo nihil aliter credat quayn Veritas habet.
A Faith fo pure, fo chafte, and fo great an Ene-
my to all Mixture of human Opinions and Er-
St. Leon, rors, is infinitely precious, according to St. Leon,
Serm. 47. Magnum eft habere fidein re5lam fanamque doPm-
^' 3- nam. It is a fpecial Advantage and a very great
Prerogative. Magnum eft. And confequently
it isan Happinefs much more uncommon than
they imagine, and of which Charity is the fe-
cret Root, which preferves the whole Depofitum,
without adding any thing to it ; and which both
corrects the Mind and the Heart, and renders it
perfeiflly fecure, in ferving as a Bulwark againft
whatever might attack it.

III. As Charity isonly to be found in the true

Chriftian Church, it feldom happens, that the
Faith remains pure and entire in luch Commu-
nions as are feparated from its Unity. It is true,

we may in the Beginning of a Schifm ft ill retain

fomething of what we had learned in the true
Church before our falling away but the very -,

Defire of juftifying our Separation from that

Churchy
 ( 173 )

Church, prompts us to condemn fome particular XIII.

Points of its Doctrine and what we preferve ofCharaaer
•,

the antient Faith, is no more than an arbitary

and private Faith, which has loft its Integrity in
departing from the true Source of it, and which
is dwindled down to a fmall Part, far from the

Whole which had been entrufted to, and depofi-

ted with both Faith and Charity. Charity he-
lieveth all Things.
IV. But do we not meet in the Midft of the
Chriftian Church, of that Church which is the
Center of Faith and Charity, with a thoufand rafh,
prefumptuous and Angular People, who defpife
the Simplicity of the Faith ; who frame new
Syftems and Schemes of Religion to themfelves *,

and on whom whatever is extraordinary and un-

known to Antiquity has a very particular Effed ?
Charity, the Virtue fo very remote from Rafh-
nefs and Pride, v/ould be a fure Remedy for this
Diforder but thefe prefumptuous People have
•,

deferved to be wholly deprived of it And as it :

belongs to Charity^ to believe all Things^ their

ftaggering and divided Faith every Day lofes
Ground.
V. It is even fo, Cbut in another Senfe,) with
many People who ftudy the Antients and their
Tradition with Difpofitions little fincere, and
with the fole Intention of finding therein fome-
what that carries the Appearance of favouring
the Sentiments for which they have entertained a
Prejudice j or rather in Order to elude all fuch
Authorities and Decifions as are againft them i to
fhelter themfelves from them by new Subtleties,
and by Artifices unworthy the Chriflian Simpli-
city, and to try how far they may ramble, with-
out too openly clafhing with the Teftimony of
Antiquity.
VI. A
 ( «74)
XIII. VI. A Behaviour like this is almoft an infal-
Charaaer. Sign, that People are in the wrong, fince
jj^^j^

they are afraid of finding out Truth, and in a

Manner guard againft it. But had they not
been feduced, yet would they have deferved to be
given over to Error, as a Punifhment for their
not entering with an upright Heart on the Exa-
mination of Truth, which never makes herfelf
known to any but Charity, according to this well
known Saying of St. Auftin : Non intratur in
*veritatem nifi per Chantatem. Sincerity and Up-
rightnefs are neceflary in all Things, but ftill
much more fo in Religion, and the Search after
fuch Truths as belong to it, than in any other.
We muft neither difpute, or fubtilize, or cavil,
when we are confulting Scripture or Antiquity.
We only ought to be defirous of Inftrudion, and
not to make it our Study to find out fuch Inter-
pretations as ferve only to darken what would
be plain to any teachable Mind. The Bufinefs
is to know, what is the Tendency of the whole

Syftem of Religion, (not fuch as we would

frame to ourfelves, but fuch as we find it to be
in the firfl Ages of Chriftianity,) and to fuffer
one's felf to be led from the chief and fundamen-
tal Truths, to the Knowledge of thofe that are
the natural Dependencies and Confequences of
them. But without the Love of God we never
can have that gentle and teachable Mind, that
Heart fond of Truth, always ravifhed at the firft
Glimpfe of it that offers, attentive in difcerning
and ftedfaftly adhering to it ; and it is through
Charity alone, that we can believe all Tilings in
the Senfe now explained.

SECT,
( 175 )
 ( 176 )

XIII. that he unites in his Attributes, Judgments, De-

and Defigns, Things which our weak Rea-
eharafter. crees

fon cannot make to agree together by her narrow

Underftanding and Intellects, but which Faith
never divides •, becaufe fhe helicveth all Things^
and is in fome Senfe as infinite through her Sub-
mifTion, as God is infinite in his Exiitence.

III.In this. Faith is not only not contrary to

Reafon, but it is even from a right Ufe of Rea-
fbn, that Man is led to Faith. For what can
be more reafonable than to believe God when he
fpeaks, and to looi^ on what he reveals to us as
certain,though we cannot comprehend the Man-
ner of it ? This is acknowledging that God is
above us, and owning that the eternal Truth
cannot lye. Nor does it hence follow, that all
Ufe of Reafon is forbidden us For it is her Part:

to examine, whether it be true that God has

fpoken, and what Proois there are of it ? Other-
wife we ihould be expofed to the Danger of
giving Credit to every Thing without Diftindion
and at all Adventures, and to place a vain Idol
on the Throne of the Supreme Truth, who alone
has a Right to fubdue all Spirits, and to mafter
all their Doubts and
Uncertainties. But this Ex-
amination once made, Reafon relumes her pro-
per Place among the Attendants of Faith, or ra-
ther ftops at the Threfhold of the Temple, into

which Faith enters, after having warned her well

to liften to whatever fhall be faid to her, and
never to appeal to her and her narrow Lights
concerning it, but to be fully perfuaded, that
after the firft Examination there remains no Room
for a fecond.

SECT.
 ( ^77 )

SECT, IV. Charaden

I. "^T O T H N G wifer and

I is more necef-
j[^ iary than iuch a Condud. But what is
capable of hindering a Man who thinks himiclf
indowed with greater Penetration than any other,
from ingaging in Refearches and Inquiries where-
in he runs the Rifk of lofing his Way ? Who (hall
give him warning when he is on the Brink of
the xVbyfs that may fwallow him up ? Who will
remind him of what is written ; that whoioever
fhali be fo bold as to prefume to dive into the
divine Majefty fhall be dazzled and thunder-
ilruck with the Brightnefs thereof ? Who is lie

that fiiall in due Time repeat to him thefe Words

of the Wi^Q Man God : is in Heaven and thouVrov.xxtl
upon the Earthy therefore let thy Words he few ? ^7-
Deus in ca^lo i^ tu fuper terrain ; idcircb ftnt pauci EccL v,
fermones tiii ? Who is he vvho will fugged to 1,2.
him ;
" I am afraid left you
renounce fliould
^' the Simplicity of the Faith tremble left the: I
«' Serpent fhould feduce you by his Artinces, as
" he did the firft Woman who attempted to
'« explore the fecret Motives of a Prohibiri-
^^ on which had no Right to examine ?"
flie

If Charity does not keep and reftrain this Man

within the falutary Bounds of an humble Faidi
according to the Letter, he no doubt will endea-
vour with all his Power to explain and d'wQ into
what it was enough for him to believe And he :

never will be able to keep to the End ih^ Depofitum

he has been intruded with, if his Faith, whofe
Duty it is to believe all Things, is not continual-
ly prop'd up and fupported by that Charity that
believeth all Things.

N IL It
 ( 178 )

II. It is fhe alone who docs not divide this De-

pofitum, and keeps it entire out of an holy Jea-
loufy. For, if fhe does not take it into her own
Cuftody, a thoufand Temptations fnatch Parts
of it away, and thus confiderably impair the Re-
mainder thereof. Some are wholly taken up
with fuch Truths as relate to Dodrine, and are
little concerned for thofe that belong to Mora-

lity. Whatever can ferve to enlighten the Mind,

appears to them well worth their Attention but •,

they hardly take any Notice of fuch Things as

might mend the Heart. Others, on the con-
trary, minding nothing but Regularity and Stridt-
nefs of Manners, and thofe foft and tender
Sentiments which Piety infpires us with, overlook
all Dodxrines and Syftems as Superfluities, and
even fear them as dangerous, and thus feparate
from Piety the great and important Truths that
are the Foundation and the Food of it, and ex-
pofe it to the Danger of being overwhelmed with
a Flood of fuperftitious Pradlices, which may
eafily ufurp the Place of it, when fhe has nothing
but Notions to fubfift on, and is deftitute of In-
Itrudtion and Light.
III. Others again, taking their own Temper
and perfonal Charader for their only Rule, pick
out of Religion and the holy Scriptures all fuch
Truths as may give Comfort and good Hope,
and negledl all thofe that may infpire them with
Fear and Trembling, as if they did not regard
them at all, and were not the Objedls of their
Reflexions : And from the fame Principle, (tho*
differendy applied) others perceive in Scripture
none but amazing Truths and dreadful Menaces,
and confider as perfedtly fl:range, with regard to
themfelves, all fuch Truths and Promifes as
might infpire them with Love and Confidence.
Many
 ( 179 )

Many fix theirwhole Attention on the Precepts XIIi;

and Prohibitions which they take care not to vio- Charafter:
late, but are at the fame Time perpetually indif-
ferent with regard to thofe Duties which they do
not perform and thus the reading of the holy
*,

Scripture is almoft always ufelefs to them, by the

imperceptible Biafs whereof Self-love und Self-
conceit are the Principle, and which fix their
Eyes on the good Adtions they do, while they
hide from them all thofe they do not , though
thefe very often are of a much ftridtcr Obliga-
tion than any other.
IV. Charity, which is a profefled Enemy to
thefe unjuft Partialities and Divifions, embraces
all Truths with an equal Zeal, and helieveth all

things, Syftems are no lefs valuable to her than

moral Precepts, which can never be Precepts
without making a Part of the fame Dodlrine.
She never divides God's Promifes from his
Threatnings, nor comfortable Truths from fuch
as are defigned to infpire us with Awe and Ter-
ror. She is not fo much taken up with the
Thoughts of what fhe does or has done, as fhe
is with that of what remains for her to do ; and

forgetting \thofe things which are behind^ Jhe P^i^^ ntl

reacheth forth unto thofe Things which are before^ ^^» ^^*
and endeavours to arrive at that Degree of Per-
fedion fhe thinks herfelf not yet Miftrefs of. Thus
all is fecure in herHands, and the humble and
grateful Faith which is fheltered and fafe under her
Wings, leaves her without Jealoufy the Glory of
believing all Things*

N 2 SECT.
 ( i8o )

XIIT.
Charaaer.
S EC T. V.

I. "O UT what has been hitherto faid,

befides
J3 there is a Manner
ftill more fnblime and

more excellent of explaining in what Senfe Cha-

rity may be faid to believe all Things. For it is
through Charity alone that Faith deferves to be
ftiled the Subilance, the Reality and Solidity of
Things hoped for ^ and the Evidence of Things not
* y.ToVa- feen : Eft autem Fides Sperandarum * Suhfiantia
'^*«-
rerum^ -f argumentum non appareniium. With-
f ixf^K'^. out Love the Objed remains invifible, remote,
Heb.xi.i. j^nd almoft incapable of making any ImprefTion.
It feldom offers itfelf to the Mind ^ it has but a-

weak and flight Influence on the Heart , nay, it

appears almoft dtftitute of Reality, when com-
pared with fenfible and viflblc Objed:s. It lies

hid in a Futurity that overfpreads it with Dark--

nefs, and covers it with Clouds, giving it a du-
bious and uncertain Caft But Charity, when it
:

animates onr Faith, makes that prefent which was

remote ; flie renders that fenfible and evident
which had cfcaped our Sight What appeared :

without Reality flie makes affeding and of great

Concern, and fhe communicates Evidence and
Perfpicuity to what feemed covered with Clouds
and Darknefs fiie anticipates and brings for-
•,

ward future Times What is promifed to Hope

:

fhe feizes before hand, by the Vivacity and

Life of her Sentiments. She gives fpiritual and
inviflble Things a fort of Subftance that render^
them, as it were, palpable fhe gives the Heart •,

fiichSharpnefs of Eyes, as penetrate through all

the Vails that hide the Grandeur and Glory of
the Felicities we expedl from our Senfes ; flie
fcatters and difllpates the Obfcurity ot Faith, and
3 in
 ( i8i )

in a Manner makes her feel Things abfent and xm.

remote Nay, fhe feems to perform almoft all ^^^''I'^'^cr
:

the Fund:ions of Faith, fo much is fhe mingled

together with her, fo much is fhe concerned for
her Interefts, fo much does {he fortify her againft
the two greateft Temptations flie is to overcome,
and which reprefent to her the truly folid Goods
as little real on account of their being remote,
and as very uncertain on account of their being
invifible Sperandarutn Suhftantla reriun
: Argu-:

mentiiyn non apparentlum,

II. Thefe two Temptations from which all
others draw their Original, can never be over-
come but by a Faith of which Charity is the Soul
and Life. For we in this World are in a fore
of middle State, betwixt the temporal Goods
that furround us, and the eternal which we hope
for •, ftridly bound to refufe our Love to the for-
mer, and wholly to confecrate it to the latter.
Temporal Advantages are of fmall confequence,
mixed with many Imperfe6lions, incapable of
fulfilling our Defires, and much inferiour to our
Dignity and chief End But they are vifible,
:

they are pref^nt, they influence and ftrikc our

Senfes and our infatiable Defires incite us to give
•,

ourfelves over to them, for want of better Ob-

jeds. Spiritual Goods, on the other Hand, arc
infinitely precious, they are eternal and incor-
ruptible ; we were born for them, and they alone
are able to fulfill our Defires But they are in-
:

vifible, remote, inacceffibie to Senfe, referved till

after Death, and promifed to fuch only as keep
themfelves pure and untainted with regard to all
other Goods. The infinite Diftance that is be-
tween thefe two Kinds of BleiTings is counterba-
lanced by thePrefence of the one, and the Abfence
of the other by the Imprefilon which the firft
•,

N 3 makes
 ;

( i82
xni. makes on our Senfes, and the Incapacity of ouf
tharaaer. Senfes to relifh the other.
Faith, when alone, that
is, by Charity, leaves us in this dange-
unafTifted
rous Medium , and being contented with barely
-warning us againft the Temptation, fhe leaves us
unguarded and expofed to all its Violence.
III. But when Charity comes in to her AfTift-
ance and ours, fhe makes prefent Goods to vanilh,
and draws the other nearer to us ; fhe takes all
Reality and Subftance from the one, and com-
municates to the other a more effedive Solidity ;
ilie oppofes to the Allurements of our Senfes

a much purer and more intimate Satisfadion ;

fhe anticipates the End of Time, when all tem-
poral Things fhall be no more ; and ihe calls
forward that Moment when all Eternity fhall be
unveiled : And by communicating her own
Strength to Faith, fhe in return borrows new Vi-
gour from her. Fortwo Virtues are a mu-
thefe
tual Help and they are the two
to each other,
Wings that raife a pure and chafte Soul ^bove
all thofe Goods that might corrupt her ; they are
thofe on which fhe flies to the eternal Abodes,
St, Leon, where fhe fhall enjoy an eternal Repofe. Chart-
Serm, 44. tas TohuT fidei .... Fides fortitudo eft charitatis
*' ^'
.... Hie eft efficacijfimus geminarum alarum vo-
latus^ quo 'puritas fuentis attollitur,
IV. This Union of Charity with Faith does
not only fix and confirm the Mind againft all
Doubts and Fears, but it alfo fortifies and guards
the Heart againfl all Defires that oppofe the Re-
velation of Faith And in making us act accord-,
:

ing to our Belief, it makes us truly faithful, be-

caufe we then are fo in every Particular in our -,

Words, Deeds, and our whole Condu6t becaufe •,

our Faith and Love, our Duties and Fidelity, are

po longer divided and oppofite. But it feldom
happens^,
 ;

( i83 )

happens, that Charity thus makes our Faith com- XIIL

plete, and puts an End to the Divorce that was^^^^^^^^-
betwixt her and our Defires. It is the peculiar

Privilege of great Souls, fiiys St. Leon^ to believe

invifible Things with a full Convidion, and to
fix one's Love on Objedls not within the Reach
of our Senfes. Magnamm
hie vigor efl 7nentiumSt. Leon.
incunElanter credere quce corporeo non videntur in-^^^^- 72-
^'
tuitu^ (fffgere defiderium quo nequeas inferrs^'
ihi

confpebhim. The common Run of Men are con-

tented with believing in their Mind and Under-
Itanding, widiout believing at their Heart. A
divided Faith is enough for them \ they are faith-
ful as to their Thoughts, not in their Affedlions ;
and they imagine that they have no Doubts, be-
caufe they oppofe to their Belief no other Things
but their own Infenfibility and Unconcernednels,
not Difficulties meerly fpeculative.
V. But when any important Occafion offers, in
which we are openly to declare what we are, and
obliged to make Faith the Sacrifice of any Hope,
Fear, or Intereft, that goes nearer the Heart
then do fuch Perfons experience, how weak and
unfteady their Faith is How much ftronger than
:

Ihe are the Obftacles fhe is to furmount ; how

well grounded the Reafons and Pretences that re-
fift her Lights feem'to be \ how many new
Doubts are born and produced in their Minds
from thofe that were already in their Hearts ; and
,how falfe it is, that People are always ready and
difpofed to believe all 'Things at all Times, and in
the hardeft Trials and Afflidtions ; when Charity,
to whom it really belongs to believe all Things,
does not come to the Afliftance of Faith.
VL As Charity, fays the incomparable Author
of the Call to the Gentiles^ does not only proceed
from God, but is even God himfelf, according
N 4 tor
 ( i84 )
XIII. to the Scripture, God is Charity \ fne makes thofe
Character, ^^m and invincible whom fhe animates and fills

De I'ocat. with all her Sweets and Raptures, ^wniam non

Gent. lib.
j^olum cx Dco, fed etiam Deus eft^ ftaUles perfe- ^
^^' ^^'
ver antes at que infuperahiles facit, quos fliimine fucs
vohiptatis t^npleverit. It is flie that defends
Faith, and guards her as a Shield and it is flie -,

who, after having guarded her, oppofes Faith

herfelf as an impi^netrable Armour to all the
Darts of the Enemy, according to this Word of
Ephef. vi. the Apoftie Taking the Shield of Faith^ where-
:

^^' able to quench all the fiery Darts

with ye fhall he
the Wicked. It is fhe that renders Faith power-
of
iul and efficacious, after having given her Life.
It is fhe that renders her fruitful in good Works,
after having taken away her Reproach of Ba-
Gal. V. 6.rennefs. It is (lie that diftinguifhes her from
a dead Faith, little from that of the De-
different

Tam. ii.
'^^^^ ^^ ^^ ^^^ Effects, though very di liferent as to
17, 19. the Principles. It is fhe that exercifes, nourifhes,
and makes her grow In fliort, it is fhe that
:

gJves her all her Value and Merit, and hinders

I Cor xlii

^. a Faith vigorous enough to remove Mountains

from being looked upon as infignificant and even
as nothing at all, if (lie be alone, and not taught
by Charity to believe all Things duly. Charitj
helieveth all Things,

The
 ( i85 )
XIV.
- - ^ - •, . Charader,"
The XlVth Article: Or, the XlVth
Character of CHARITY.
Charity * hopeth all 'Things, * Omnia
fperat.

S EC T. I. ^i5„.

VT THAT
I.

W Article,
has been
in
fa id on the foregoing
order to explain in what
Senfe Charity beheveth all Things, though ic
properly belongs to Faith to believe, muft be
applied to this prefent Article, wherein Charity
is fiid to hope all Things^ though this be the pro-
per Employment of Hope, which has for her
Object all promifed by God, and
the Bleflings
and the Means there-
chiefly that of our Salvation
of, the Grace and Glory, the general and parti-
cular Helps, not only thofe v/hich regard the
Church, but alfo thofe that concern every one of
its Members. Charity however cannot ferve us
iPiilead of Hope, and make her Miniflry needlefs.
On the contrary, fhe renders her attentive to her
Object, by giving her A6tion a greater Degree
of Ardour, Strength and Life. ^\iz guards and
defends her againft all Temptations, and againft
the Enemies that attack her ; fhe ftirs her up
and turns her towards her truly chief End, by
purifying the Heart, and by hindering Self-love
from applying to ixKd'i the Promifes and the
Things promifed left it fhould make Hope
•,

turn afide from the true Scope fhe ought conftant-

ly to aim at.
II. For Charity alone is a Remedy for Self-
love fhe alone can confine and fubjugate it.
•,

Charity alone can maintain Virtues in their Pu-

rity
 ( i86 )

XIV. rity and Merit ; fhe alone is that moft excellent

Charader. Gift which inables us to make a right Ufe of ail
others file alone makes them contribute to our
*,

Salvation And though Faith and Hope are both

:

fupernatural, and Gifts of an infinite Value, they

neverthelefs bear no manner of Fruit, unlefs Cha-
Aug.Serm. rity makes them fruitful. Jdde Charitatem^ fro-
30. de jiint 077inia, Detrahe CharitateiUy nihil frofunt

SECT. IL

1. y Y OPE, when
alone, has almoft no Ac-
She droops and languifhes
JlI tivity at all.
in a dull Heavinefs little different from a Lethar-
gy. The Heart w^hich has no Relifh for the
Advantages Hope expeds, never reminds her of
her Objed, and requires nothing from her And
:

if it happens to be affedled by fome particular

Difcourfe or Ledlure on eternal Salvation, which
it cannot but defire at leaft in a confufed Manner •,

its Sallies are only momentary, and fpring from

no other Caufe than the Love of one's felf, which

would fain be happy without being obliged to
be juft, and longs after Pleafures, Delights, and
Peace, without loving him who is the Source of
them.
II. Hope, without Love, is perfedly unable
to walk. She indeed perceives invifible Goods
through Faith, fhe knows they are promifed,
and even makes a particular Application of that
Promife to herfelf ; but fhe is no ways affedled
by it. She does not make her prefent Comfort
to depend upon it. She keeps not the Heart
from giving itfelf over to the Love of Crea-
tures, and from feeking amongfl them its Felicity
and Repofe \ fhe does not ftridly retain it within
the
 (
i87)
the narrow Bounds of barely making ufe of crea- XIV.
ted Things •, (he does not fupport it among that Charader.
Crowd of Adverfities whereof the prefent Life is

full. She does not teach it how to defire Death,

nor does (he hinder the Sight of that King of Ter-
rors from being frightful and horrid to it. She
even hardly diftinguifhes it from thofe who have
no Hope at all, and who expedt nothing after
this Life. And the fame Reafons which made
St. James fay that Faith is dead when deftitute
of good Works, oblige us likewife to advance
that Hope is dead when without Exercife and
Adlivity, and when it is not enlivened and excited
by Charity.
What a vaft Difference there is between
III.
a Hope fo lifelefs and impotent, fo deftitute of
Adiivity, and fo much incumbred with the Love
of prefent Goods, and the Hope St. Faul is

fpeaking of, and whofe Charader he pretends

is adapted to all Chriftians. We glory^ fays
he, and rejoice in Hope of the Glory of the Children Rom, v;
of God, Gloriamur : We
look on ourfelves as 2-
already arrived to that Glory. Our Hope has
tranfported us where our true Advantages re-
fide. We are ravifhed, and we already con-
fider ourfelves through Hope as faved. *' We
*« are faved by Hope " Spe
:
falvi fa5ti fumus. Ihid, vilL

A moft admirable Expreflion indeed For the H- !

Apoftle does not fay, we hope we fhall be faved ;

nor even we are certain that we fhall be faved ;
but, what is incomparably more ftrong and ener-
getick, 'we are faved hy Hope. One might have
objedled, that he was not himfelf as yet in the
adtual PofTeffion of his Salvation \ but he no
Doubt would have immediately replied, that all
the Difference betwixt his prefent State and that
pf hisabfolute Salvation was. That it was not yet
vifible.
 ( i88 )

XIV. vifible, but that it was already confummate and

Charaaer. complete, this fingle Point excepted. What is
hoped for, fays he, is invifible \ otherwife it

could never be the Objedl of Hope ; but what is

invifible yet may be certain. JVe are faved by

Hope \ hut Hope feen no longer Hope,
that is is

This is true in die moll ftridl and rigorous Senfe

of the Letter, with regard to the Eled: whom

St. Faul has chiefly in view, and whofe Salvation
is already fetded, though the Decree relating to

it be ftill unknown But the Apoftle makes ufe

:

of this Truth, in order thereby to excite all Chri-

ftians to Hope, becaufe they are allowed and
even enjoined to hope that they are of the Num-
ber of the Ele(5l And he aims at inuring them
:

to a firm and generous Hope, that may per-

fevere to the End, and which can never have
thefe noble and great Charadlers, without being
at the fame Time a Demonftration of our eternal
Election. If we hold faft the Confidence and the
rejoicing of the Hope fir^n unto the End. TjJv
sr^ppj^ciiJtv ;tj TO v.avyY^y.cit, Ty,g iK7ri^(^. Fiduciam
i^ Gloriationem Spei. It is very difficult to ren-
der here the full Senfe of the Original •, but it is

plain, that St. Paul will have Hope to be carried

up to a perfc6l Confidence, that fo it may infpire
the Soul v;ith fuch a Joy and Noblenefs, with
fuch a Generofity, Loftinefs and Elevation, as
will make her look with Contempt and Scorn on
v/hatever pafTes away with the prefent Life ; and
by an heavenly Anticipation eftabli(h her in the
Advantages which fhall
Pofieffion of thofe blefTcd
never have an End.
IV. This great Apoflle flill fpeaks much
plainer to that Point in another Place. And it

is our Intereft well to weigh and dive

greatly
into the Meaning of every ExprefTion of his.
 ( i89 )

51? the End^ (fays he, in the Name of us all,) XIV.

that by two immutable 'Things ^ •, viz^ the Promiie Charader.
of God, and the Oath by which he confirmed it, *Heb. vi.
in which it was impojfihle for God to lye^ we ?night ^> ^^* ^

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 of Confidence in him
full

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.
 :

( 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\URConverfation^ 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. Chrifllans fo much above human Things.

firft
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, be the Love of God.
if it

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.
Reaion alone does indeed contradid and
II.
even condemn our PafTions But Ihe does not re- :

llrain them, though flie difturbs them in the Pof-

feflionof 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 of the immenfe Diflance which
fenfible
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

Xbeen 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 Nameof 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. have a Senfe We
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 them, Vv'e ihould be af
like
the World whereas God's Grace
as well as they -,

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 TT 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 it, though it
unites herfelf clofely to
be invifible, Appearance remote.
and in 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 Expedlation of in-
it fliuns the
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 enduring of the fame Sufferings ^^

in the 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, and Famine, Nakednefs, 35>38,39.
Perfecution
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 THOUTCharity Hope would lan-

VV overwhelmed with Sadnefsand
guifli,
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 of the
-, as the Seeds
Fruits that are deftined for her an infallible % as
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.
jQy ^hich is as it were the Refuk of Love,
j-j^jg

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.

^T J E how
I.

W when
have feen the Chriftian
quick and lively, foon grows
it is

up into perfedl Confidence That fhe makes us in

:
Hope,

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 become the Children of God by receiving

are
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,
4 O and
 ( 200 )

XIV. and Promifes : And the Spirit of Adoption

his
CJiaraOer. -vvhich given us for the Sake of Jefus Chrift,
is

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-
heareth Witnefi with our Spirit, that
rit itfelf we
are the Children of God.

§ EC T,
 ( 201 )

XIV.
SECT. X. CharaOer,

I. 'Tp HIS intimate Senfe of Confidence which

X a Confequence of the Teftimony the
is

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 fearwhat 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 )

without her, is either dumb or miftruftful and XIV.

I

\ 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 fhe that prays
it is 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.
 ( 205 )

indifferentand 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
God's divine of
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
asalways 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 which ihe is reduced. Thus fhe muft
to
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 a fmgle Per- Calm
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<aer. him.
II. This laft moil eflential, and is the
Point is

Bafis of all the reft. We

have not each the fame
Promifes made to us as were made to the Church,
but we are ordered to hope that we ihall be Par-
takers of thofe made to tlie Eled, which ar^ both
fure and infilHble and though our Confidence
•,

be mixed with an Uncertainty that is neceflary

for Humility and Vigilance we ought never- •,

thelefs to make it as diftant as poffible from the

oppofite Extremity, viz. Difcouragement and a
faulty Sadnefs.
III. my God ! (faid St. Jujim with a Love
full of Confidence) who art no lefs good than
powerful ! Thou iakeft the fame Care of each of us
in particular^ as if one was alone the file Ohje^ of
thy whole Attention •, and thou careft for us all,

* /Jug. lib. ^^ ^f ^^^ ^^^ fingle Perfon *.

'^^^ '^'^^^ " tu O
3. Co?f. c. " bone, omnipotens, qui fic curas unumquem-
w.n.z. cc que noftrtun, tanquam folum cures fic •, &
<' omnes, tanquam fmgulos." Thefe are the
Sentim.ents which Hope ought to fill us with.
Thefe are the Terms on which each private Per-
fon ought to apply to himfelf the general Pro-
mifes, and to believe with regard to himfelf what-
ever he believes in general of the Providence of
God, and of his paternal Cnres for his Church,
and each of her faithful Members.
IV. For his general Promifes are not executed
any otherwife than by their Application to each
particular Perfon, and they are not like thofe of
Kings and Potentates, who are contented with
general Views, and who never could enter into
Particulars without finking under their Burden.
The Wifdom and Power of God are as infinite
as, his Goodnefs. They extend to an incompre-
henfiblc
 ( 207 )

henfible Multitude of Particulars, which far fur- XIV.

pafTes our Capacity. They overlook neither a Charader.
Prayer or the leaft Motion of the Heart, or even
a Sigh. All is perfectly known and prefent to
them and let a Man be never fo entirely forgot-
•,

ten by others let him in Appearance be never

-,

fo much abandoned by God in the deepeft Abyfs

of Woe ; Ears are always intent on hearing
his
the Prayer of the Poor who calls upon him from
the darkeft Prifon, and in the utmoft Mifery,
But nothing but a Love that is at leaft begun
can make this Prayer reach unto God or radier. *,

Love alone is capable of forming this Prayer, and

of making it perfevere, in fpite of fo many
Things that may either fmother it fo foon as it
is born, or interrupt and (top it when it is not

encouraged by as fpeedy a Succefs as we ex-

peded.

SECT. XV.

L y^UR Love for God is that only which

V->^ depend
will 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 very
is 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=

isgranted 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 no other Refuge would he left me but
elfe

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. (he can never be vanquifhed either by Dif-

nefs,
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. <c myfelf fure of." Nemo fecurus effe debet in
itb. \o.
j,jj.^ ^jf^^ qucB tota tentatio nominatur, Unafpes^
ruon/.c.o,2.
^jj^ji^^cj^^ ^j^^ firma promiffioy mifericordia tua,
O Lord grant me, that no Artifice or Violence
!

may feparate me from thee, or introduce into my

Heart any Sentiment either of Miftruft in thee,
or of Complacency in myfelf, that might fe-
parate me from thy Mercy, to which I defire
to be united for ever. Never permit, Lord 1 O
that either the Serpent by his Artifices, or the
Lion by a more violent and open Temptation
may dare to place themfelves between thee and
my Soul, whom thou haft taken under thy Pro-
Jii^. iih. tc6lion. Nemo a prote5ftone tua dirumpat earn,
9. Conf.
'3' «• 4'
c.
-^^^ y^ interponat^ nee vi, nee infidiis^ leo ^
^raco. Confirm Hope in me through thy Love.
Grant, that this Love be quick.^ ardent, and fo
tender as to fill me
with Comfort and Joy ; and
by a moft happy Revolution, do thou maintain
in me thy Love by my Confidence, and my Con-
fidence by thy Love, according to the Prayer
which thy Apoftle did once offer thee for thofe
Rom. XV. who had believed in thee, ^e God of Hope fill
'3« you with all Joy and Peace in believing ; that ye
may abound in Hope^ through ihe Power of the
Holy Ghofi,

The
 )

( ^I*

The Fifteenth Article : Or, the Fifteenth

Character of C H A R I T Y.
Charity * endureth all Things, * uolvrx
VTrofJUEHl,

Omnia fuf-
SECT. I. tinet»

I. C T. PomI ends by what he had begun. Cha-

^ rity is patient^ fays he marking out her
firft Charafter •, Charity endureth all things^ fays
he again pointing out the lad. And left the
Interval that is between the Beginning and the
End Ihould make us forget that Patience is in all
Refpeds the greateft arid fureft Token of Cha-
fity j he takes Care to remind us that Charity
endureth all mngs ; Charitas pdtiens eft : Omnia

fuffert omnia fuftinet.

; Sure the Love of God
muft needs have a very ftridt Affinity with Suf-
ferings, and Sufferings be moft fit to purify and
perfe6t the Love of God ; fince the Considera-
tion of that Truth prompted St. Paul to repeat
to us in fo many different Ways, and in the Com-
pafs of a very fhort Difcourfe, that Patience is

the only Token by which we can difcern the true

and fincere Love of God.
IL It was faid in another Place, that Patience'
may be confidered Firft with regard to Godj
whofe Forbearances and Delays fhe fuffers Se- :

condly^ with regard to our Neighbour, whofe

Defedls, Treacheries, Injuftices and Contradic-
tions fhe bears with 5 and 'Thirdly^ with regard
to thofe perfonal and particular AfBidions which
are unavoidable in all Conditions of LifCo The
two firft Relations have been already treated up-
on in two feparate Articles the laft we ftiall -,

P 2 confider
 ( 212 )

XV. confider in this. But in order to give as com-

an Idea of it as it deferves, we muft range
Charaaer. pjete

under the Clafs of perfonal and particular Suffer-

ings all Sorts of Adverfities in general : All Dif-
graces, bodily Pains, Humiliations, Treacheries,
Calumnies, Perfecutions, Perils, and Trials :
Whatever we may endure either from God or
-Men whatever a voluntary Penance diredled
;

by may require of us to fuffer what-

Difcretion •,

ever^the juft Chaftifement of our Faults may be,

though we did not chufe it ourfelves and what- -,

ever Contradi6tions and Trouble the Love of

Equity, and the Fidelity we owe to our Duty
may occafion us. All thefe are the Objedt of that
Patience which fuffers all Things, which fubmits
to Things, which is prepared
all for all Things ;

and which in her Sacrifice, and in the Difpofi-

tion fhe gives the Heart, without Exception
comprehends whatever the divine Providence
fhall permit, or be pleafed to require of her
Servant.

SECT. 11.

1. T^ HIS truly fublime Difpofition, when it

-I is and fmcere, is the fame which the

real
Eternal Wifdom recommends to us, fpeaking as
to her Children. My Son^ fays Ihe to every one
of us, wbatfoever upon thee^ take it
is brought
cbearfully •, with Suhnijffwn^
bear Pai?i and be
patient when thou art changed to a low EJlate,
For Gold and Silver are tried in the Fire^ and ac-
ceptable Men in the Furnace of Adverfity and Hu-
mliation. Do not murmur at the Choice I my-
felf have made of what was fit for you. Do
not rejeft one Part of it while you accept of the
other, Do not prefer your own Wifdom to mine,
I know
 ( 213 )

I know much better than yourfelf

what is fit for XV.
you : omne quod tihi applicitum fuerit accipe, CharaO^r.
Fill
I know both your Difeafes and your Remedies.
I do not make you fuffer in order to make you
milerable, but rather to make you juft, and there-
by to prepare and fit you for Happinefs In do- :

lorefuftine. What you would have me fpare in

you would infallibly be your Ruin. The more
what I take from you grieves your Heart, the
more it fhews how much your Attachment to
it was excefTive. I take from you, in order to
give you. I beat down your Pride which is
your Fever and your Tumor, in order to pro-
cure you folid and true Health. Your Eleva-
tion was but falfe Grandeur ; whereas Humilia-
tion, by difpofing you to Humility, leads you
thereby to jglid Glory. In humilitate tua pa-
tientiam habe, y^trt you me than
not dearer to
Gold and Silver ever were to Men,
fhould not I
take Care to feparate from you whatever may
alter your Dignity, and lefTen your Price and •,

I fhould leave you in a State that difparages you,

and makes you degenerate from your firft noble
Original. But I cannot endure that any unworthy
Mixture fhould corrupt your antient Purity : I
make ufeof Afflidions and Humiliation, to take
your Heart off from the Earth, and to cleanfe
you from that Load wherewith yqu are flill

mixt, and which you love. I ufe you like the

Gold and Silver which is to be refined. Fire
feparates from thefe precious Metals
whatever
is foreign to their Nature \ and I ufe the Furnace

of Adverfities and Sufferings, in order to produce

the fame EfFe6t in you. Gold and Silver are tried^^<^^- "•

in the Fire^ and acceptable Men in the Furnace of^' 5-

Adverfit^,

V 3 IL My
 ( 214 )
XV. II. My Son, fays the fame Wifdom in ano-
Charaaer. Place, de/pife not the chaftening of the Lord,
|-}^er

neither he weary of his Corre^Hon for whom -,

the Lord loveth he corretteth^ even as a Father

theSon in whom he delighteth. He then ufei.
^ nis is him with Kindnefs * as his Son : Begin, my
the Sen/e God who
^^^^ j^y Relieving that itfends you
is

^^^ ^^^ Evils Beware

you of
fuffer ever at-
tre^ on' :

keabet tributing them to Chance or to your ill For-

ben irtfeh. tune, which are mere Names invented by Igno-
^^ '^y ranee and Incredulity. Beware alfo of attribut-
y.^ ^^ ing them chiefly to Men, who are no otherwife
.DH the Occafion of them, than by the particular Dif-
"^
iT^ penfation of Providence , for they can do nothing
of themfelves, and are no more than the Inftru-
ments of God's Juftice and his Mercy.
III. Do you pafs from this Truth to another,
and perfuade yourfelf that whatever happens to
you is a Chaftifement which you greatly deferve.
With regard to Men you may be innocent, but
you are far from being fo in the Eyes of God ;
and all your Complaints would be very unjuft
with refpedt to him. It is evident that he chaftifes
you, and of Confequence it is no lefs evident that
you have deferved it.
IV. To this add a third Truth, and know
that the Duration of the Chaftifement is a De-
monftration that you continue to want it and a •,

Proof that you ought not to be weary of a Re-

medy the Equity and Neceftity of which are
perfcdly known to you, and the Continuation
of which informs you of the Continuance of your
Difeafes Difciplina?n Domini^ fill ;;«', ne ahjici^
:

as nee deficias cum ah eo corriperis.

',

V. Thefe Truths, which are already very

comfortable, fince they inform you that it is God
who afflids you, in order to correct and cure you :
Thefe
 C 215 )

Thefe Truths, I fay, become dill much more XV.

comfortable, by the Care I take at prefent to let C^^^^^^''*

you know, that God ufes you thus only becaufe

he looks on you and chcrifhes you as his Son ;
and that the Defire of making you worthy of his
Love, and of rendering you like himfelf, is what
incites him with fo much Goodnefs to be intent
on the Cure of your Imperfedions and Failings.
He checks you only becaufe he is your Father.
Your being his Son is the very Reafon why he
cannot fuffer you, to preferve any Attachment
unworthy of your Origin and End. He per-
ceives on your Face Spots and Defedls which you
are not able to difcover. He encreafes your
Beauty by taking them away, and at each of
his Corredlions of which you make a right Ufe,
he finds a new Increafe of Pleafure in looking
at you, as any Father would do, was it in his
Power, to reform in the Perfon or Inclination of
his Son whatever was not regular and agreeable
to Virtue, ^em enim diligit Dominus^ corripit j
& quafi pater in filio complacet fihi.

SECT. III. *&La.

tin has :

I. T T St. Paul himfelf who taught us how

is Indifcipli-

A to arrive by folid Reflexions at the Under- "^ P^^^^'

{landing of the Counfels and LeiTons of the eter- j„^ ^/^

nal Wifdom. But let us hear him himfelf, and Greek :

make our Advantage of the Commentary he gives Si difcipli-

us of them. Have ye then forgot^ fays he to the "^^ ^^^Y'
Hebrews, the co7nfortaUe Exhortation (of ^^^^tle^jite-
eternal Wifdom) which fpeaketh unto you as unto ration of
Children, My
Son^ defpife 7iot thou the Chaftening 0^'^ fi^^^
of the Lordy nor faint when thou art rebuked of ^^!^''' ..
him. For whom the Lord loveth he chafleneth, and -
ari/foi-
"
fcourgeth every Son whom he receivetb *. Be not h-u:in^,
P 4 ye
 ( 2l6 )

XV. ye then weary of Chaftenings. God herein dealeth

Char^fler. ^j^-j^ you with Sons.
as For what Son is he
whom the Father chafteneth not ? But if ye be
without Chaftifement, whereof all are Partakers,
then are you Baftards and not Sons. Further-
more, >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
allfuch 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 the firft and God is

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 is no Father but what cor-
certain that there
reCls his Son, he preferves any Senfe of a fa-
if
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 XV.

infinite Difference
be-
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-
•,

Courage and Stedfaftnefs

tuting a vain Outfide of
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.

SECT. IV.

'C H
ARIT 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, and Eagernefs,
Inclinations
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 Occafions whatever Becaufe the Danger of
all :

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 and in order to fave
Tribunal :

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. QH 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
iscapable 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 thou haft paid the
till

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 ARITYalone 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 renouncing Reft for ever:

is

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 now he is comforted^ and thou art tor-
•, but
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. was indeed out of this View that Jefus

It
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. fullof 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 them, even Crumbs, would have
refufed to
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-
of the Lamb as being the Spectator and the
crifice
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 feems to have put between the
p.^]}^

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 asE- 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 God has tempered
with Jefus Chrift. ^ 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 only allowed to love.
it is 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 i^ compatiatur mihi.
quid volo^ 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 and ardent Sentiments 'can
lively
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 XV.

fhe does not bring be-
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.

SECT. X.

I T was then a Language not

to the firft Chriftians, in
of Jefus Chrifl was fo very quick and adtive,
at
whom
all

the
ftrange
Love

when the firft of the Apoflles addrefTed to them

I Pet. iv. this Exhortation Think it not ftrange concerning
:

?2, 1:5
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 Foundation of their Inftruc-
as a firft

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
 :

( 232 )

XVI.
Charafter.
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.
v3
Paul begins with this Charadter of Cha-
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 and even is what only
thefe Duties,
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 our Sake, and if he had not been o-
for
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 and complete De-^

us a full
i3 monftration of
Truth, by inform-
this
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 Promifes: He was
for all its

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. Religion deftitiite of Charity

It is true, 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 erat 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 him, the
in
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-
inter filios Dei
flit ^
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 that Charity alone is it

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 not
It is, fays St. Auftin^ becaufe
it ?

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 than St. Paul did:
tnore
We may give our Life out of Charity in confeffing
the Name
ofjefus Chrift., and receive the Crown
ofMartyrdom : But we alfo may dye and fuffer
Martyrdom out of a Principle of Vanity. «' Morl-
" tur Charitas, id <?/?, homo habensCharitatejn con-
" fitetur nomen martyrium. Confite-
Chrifti., ducit
*' tur ^ The Flowers,
fuperbia ducit martyrium.
and even the Fruits, may outwardly appear the
fame But their Root within is very different.
:

Noli attendere quod floret foris., fed qucs radix efi

Interna. If this be Cupidity, that is. Pride and
Self-love, then the moft fhining Anions have but
a meer
 :

( 238 )

XVI. a meer Outfide without any Reality. But if Cha-

Charader. rity be the Root of them, all then is good ; all

is true : For it never can produce any Thing but

what Radtcata eft cuptditas ? Species poteft
is fo.

ejfe honorum faElorum ; 'vere opera bona effe non

pojjunt : Radicata eft Charitas ? fecurus efto : Ni-

hil mali producere poteft.
II. not then the Adlion we are to difap-
It is

prove ; we are ordered to do it.

fince fhould We
certainly fin in not giving to the Poor, and by ne-
gle(5ling to pradife Hofpitality at fuch Times as
it becomes neceflary In not confefling Jefus
:

Chrift, and in refufing to dye in the midft of

Flames for his Sake. It is not the real but

the defedtive Part of thefe Anions we are to

blame. It is not what they have but what they
want that makes them vicious. They would be
rendered perfedl by the Addition of that. It is the

fame with regard to the Gifts of Languages and

Prophecy, of the Knowledge of Myfteries, of a
Faith able to remove Mountains. Thefe Gifts
are indeed mod excellent and of the greateft Va-
lue. Their Original is from Heaven. It is the
Holy Ghoft that difpenfes them to whomfoever
he pleafes, for the Edification of the Church
But on that very Account it is an enormous
Crime to divert thofe Gifts from their true End,
to facrifice them to our Vanity, and to make
them fubfervient to the promoting the Reign of
Cupidity which they were according to their firft
Appointment intended to deftroy ; inllead of truft-
ing them in the Hands of Charity, on whom
•
they are to depend, and who alone knows to what
Jug. Lib. Ufes they ought to be applied. Per hunc amo-
4. contr. rem creatoris^ bene qui/que utitur creaturis : Sine
Jul c. 3. ^^^ amore Qreatorisy nullus qnifqua7n b^ne utitur
creaturis,
III. Thus
 ( 239 )

III. Thus fuch Gifts as are diftinguifhed XVI.

let

from Charity be ever io excellent, they cannot Charaaer.

inform, us of the lawful Ufe we ought to make of
them And we not only mifufe them, but we
:

muft infillibly do fo ; becaufe they cannot reform

the Heart in freeing it from Self-love, which is
always predominant where Charity is not. Self- Art. 7.
love, as has been proved in another Place, ne-
ver yields to any but the Love of God it can :

never excite Man to tower above himfelf. Ic

has no other Effedl or Tendency but to con-
fine Man within the Limits of his Self love, his
Self-complacency, and his own Defires. Man
wants that Kind of Love which informs him
how to make a right Ufe of himfelf, and of his
Love of himfelf For that Love can neither be
abolifhed or deftroyed. It may be and muft
be moderated but it neceffarily fubfifls, and
-,

when it is alone it becomes Mafler where it

ought not to be It refts and relies on God's Gifts
:

inltead of giving him Thanks for them It makes :

them ferve to its own Glory, inflead of referring

them to that of God It attributes them to itfelf
:

when it is deftitute of Knowledge or is very -,

glad to fee others attribute them to it out of Mif-

take, when it is enlightened without being at the
fame time Righteous.
IV. Thus it perverts all Things in diverting
them from their true Courfe And the more it is
:

enriched by Variety of Gifts the more it encreafes

•,

the Diforder, by a conflant Abufe of them. A

fingle Gift which is now wanting would fet eve-
ry Thing to rights again, by applying each par-
ticular Gift to its proper Ufe But this fingle :

Gift can never be made amends for by any other %

becaufe it eflfentially is the Love of Order and
Juftice, Do but add Charity to Faith, to Pro-
phecy,
 :

( 240 )
XVI. phecy, to the Undefftanding of MyfterieSj toLfbc-
Chara^er. rality, to Courage and Martyrdom, and all thefe

are worthy of Recompence Remove but Chari-

:

ty, and they all in-imediately fallback again into*

Confulion and Diforder. They all become need-
lefsand even criminal ; not indeed by theirlnftitu-
tion and Nature, but by the Abufe that is made
SerM 8. of them Ipfa ejl (luce poteft fiifficere ft cceiera non
:

intr.Hom.fint \ hys St. j^uft in ^ Siaulemfola defit^ nonpro-

5^-
deft quicqidd hahitum fuerit Reduce, if you can,
.

a Man to have no other Virtue but bare Charity ;

that is, a downright honeft Heart ; he fhall ne-
verthelefs have, in this his general Indigence,
whatever is necefiary towards Righteoufnefs and
Salvation. On the other Hand, overload him
with all imaginable Gifts and Advantages, that
of Charity alone excepted, and you will leave him
naked and in the utmoft Poverty, by thus refufing
him what alone can enable him to apply fo many
.
.y^ Riches to an holy Purpofe. Solafuficit^fi adfit
"^^ ^ ^ '

ccdtera omnia nihil profunt^ fi fola char it as defit,

SECT. IV.
I. TT" E N C E it happens, that People continue
jfjL the Children of Satan, though they be
endowed with the moft fublime Gifts, which are
fo many Witneffes of the Truth of the Chriftian
Religion, fuch as the Gift of Tongues, that of
Prophecy, the Privilege of working Miracles^ a
perfect Indifference for all the temporal Advan-
tages, and the Sacrifice of one's ov/n Life for con-
feffing of Jefus Chrift. Becaufe there are no
Gifts, though ever fo fublime, that can baniih
out of the Heart of Man what the Devil has con-
veyed therein and becaufe all this outward Mag-
•,

nificence and Pageantry, feemingly oppofite to the

Devil, does not hinder our continuing to bear a
real
 ( 24t )

real Refemblance to him, and our being in an in- XVI.

timate Correfpondence with his Spirit, in efta- Charaaef,^
blifhing ourfelvcs, as he always does, the Cen-
ter and the End of every Thing ; in making e-
very Thing refer to ourfelves 5 in pretending to
make God and his Gifts fubfervient to our own
Glory •, him Thanks with a
in refufing to give
fincere and profound Humility in pretending
•,

to rival him ; in even ufurping his Place, and

ftriving to become ourfelves the Objedts of the
Attention and Admiration of others rather than
him,
IL If then it v/ere true, that Jefus Chrift had
not eftablifhed a Religion of which Charity fhould
eflentially be the Spirit and Life ; or, which is
the fame Thing, if Charity v/as not the proper^
the immediate and the peculiar Effed of his
Death and Sufferings ; he, at that Rate, would
have eftablifhed a Religion not able to free Man-
kind from the Slavery of the Devil And Ke had :

not put between the holy Family, (whereof he is

become the t'ather) ^nd the Seed of the Serpent,
that irreconcilable Enmity which was to be for
ever between them, according to this firft moft
iacred and auguft Prophecy of his Incarnation.
And the Lord God /aid unto the Serpent . . . i will Gen. til,

put Enmity between thee and the Woman^ and be-^S^

tween thy Seed and her Seed, For that Enm.ity
which Jefus Chrift was to put beiiween his Chil-
dren and thofe of the Devil, only confifts in art
Oppofition of Wills and Loves,
III. If Self-love has an equal Dominion in both
thefe Families, there can be no Enmity between
them: And that Enmity, if it is real, can never
be the proper Work of Jefus Chrift if he is noc
*,

himfelf the Author of it, conformable to thefe

exprefs Words: I mil put Enmity bilween thee
R ani
 ( 242 )
XVI. and theWoman^ and between thy Seed and her
Charader. ^^^^^ j, \. \^^ ^^^
i^^^
^j^^ C^i^f diffufes Chari-

ty in the Hearts of his Children As likewife the :

Devil, Quality of the Chief of Reprobates,

in his
infufes Cupidity into the Hearts of all fuch as are
bis Offspring and Pofterity. It is Charity and
Cupidity, that diftinguifli eiTentially the two Na-
tions and Famihes and the Enmity which Jefus
;

Chi ill has put, according to the Promife, between

his Family and that of the Serpent, manifedly
confifts in the Infpiration of Charity the univerfal
and implacable Enemy of Cupidity,

SECT. V.

ESUS Chrift came into the World in or-

der to eftablifh the fincere and fpiritual
'J Worfhip due to God, of which all the out-
ward Shew of Worfhip paid him by the Jews
was but the Type and the Forerunner. He him-
felf told it the Smnarltan Woman, who was fpeak-
ing to him of the (landing Difpute that was be-
tween tlie Jews and the Samaritans^ about the
l^^^^c^ where the Sacrifices were to be offered :
lohn iv.

21. and Woman ^ fa id he to her, the Hour cojueth when ye

iQ\\Q>-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 of the Jews.
is 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!

2 R 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 Things Becaufe God
all :

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
elTentialPoint 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 Queftion
this " 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,
 ( 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 become virtuous ctherwife than

to S7. /».
'^°^"'
through fuch a Love as has thefe two Charadters \

"viz, that of loving what we muft love, and again

of loving it deferves to be loved

it as Fbiiis non : %• Ep.
quod dili^endum eft. ^2. ad
efi nifi iUlio^€re
^^^''''*
_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 two efTcn-
to thefe /)^^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/;^^<?fubdued us to the lovely Yoke of Charity;

kgisefi^i-hQ cannot have accompliflied the Scriptures
Udio. ^^ -vvith regard to us, if he has permitted the only
Rom.xiii.
£^^ jj^gy condemn to fubfift within us, and de-
^^'
nied us the only Good which they recommend.
V. We are after his Death and Sufferings Hill
__..^... in the Condemnation and Death wherein he found
'Ju-J<^%^' us ; becaufe he has not raifed us through his Love
yc//f^i^'^^ from this our Sepulchre : And it it written, that

I John lii.
^^ ^^^^ loveth not^ ahideth in Death. It is true, the
li^ Apoftle in this Place fpeaks of thofe who love not
their Brethren, that is, their Neighbour : But if
we when we love not our Brethren, fhall
are dead
\ve be alive when we love not God ? Is then the
Precept of loving him v/ho is our equal of greater
Importance and more indifpenfible than that of
loving the fupreme Goodnefs, which gave us our
very Being, and faved us through Jelus Chrifl ?
Is not the Love of our Neighbour one Part and
one Ray of that we owe to God? And how can
we defire that God may be the only Good of our
Neighbour and the fole Objedl of his Defires ?
In what fhall our Love for our Neighbour con-
fift, if we are ourfelves in a quite contrary Difpo-

fition towards God, and if he is not the chief Ob-

jed: of cur love?

SECT. VII.

I. "T T is not by Virtue of any new Law which

X might well never have been eftablifhed, that

we are to love God above all Things. This Law
is the Bafis of the natural Law It is both indif-
:

penfible and eternal ; and God himfelf, as great

^nd omnipotent as he is, can neither fufpend or
change
 ( 249 )

jchange the Obligation of it becaufe he hiinfelf is

; XVT.
eflential Order and the primitive Juftice and be- Charader.
•,

caufe he is not capable of renouncing himfelf, in a-

bolifhing a Duty whereof he necelliirily is both the
Rule and the Source. God ahldeth faithful he can- •,
z Tim. ii.

not deny himfelf It muft then be owned, that Jefus 1 3-

Chrift who came to fulfil the Law given by Mofes^

and who did it with fo ftrid an Exadtnefs that he
has not even emitted onefingle Point or Jot of it,

would have left the Law of Nature unaccornplifli-

ed, (even in the moft effential Point,) had he not in-
fpired Man with a predominating Love of God, or
what is ftill more ftrange, if he had difcharged him

of that Duty, and permitted him to overthrow all

natural Order, in preferring his Paffions and his
Fondnefs for created Beings to God himfelf.
II. The eternal Law, hys St, Jujlin^ which is
nothing elfe but Reafon itfelf and the Wifdom of
God and his Will confidered as the (landing Rule
of all our Duties, confifts in commanding that
the natural Order be exadly and ftridly obferved,
and in forbidding its being violated. Lex sterna efl Jug. Uh.
ratio divina, vel voluntas Dei^ ordinem naturale-m 22. Cont.
confervari juhens^ Cff perturhari vetans. But this ^^^^* ^'
^
natural Order, fo flridly and fo feverely injoined
by the eternal Law,
no other than the Order
is

of Love itfelf, the Order which muft

that is,

afTign to all the Obje6ts we love their proper and

natural Ranks, in never allowing us more than a
bare Ufe of the temporal Goods, and in even or-
dering us to refer that very Ufe to the eternal
Goods which are the End of them, ^ndquid in A?- ^'^;
^^.^t?^?-;^.
ufu Temporaliufn rationabiliter facimus, atcrnorum
^' ^'
adipifcendoruni aynore faciamus^ -per ifta tranfeun-
tes^ Hits inhcerentes.
III. It is this Order which Jefus Chrift has re-
ftored, in teaching us barely how to ufe what
4 paiTes
 ( 250 )

XVI. pafTes away, and to feek our true Reft in God a-

Charader. jone : But he did fo and taught it us not by meer
outward Difcourfes, or by luch Lights as only
clear the Underilianding, or by inward and
fecret Invitations which do not mend the Heart at
bottom but the very Infufion of that holy Love
•,

that takes us from the Love of ourfelves and of

other Creatures to unite us to God, and to refer to
him all that we either have, or are, or do So :

that v/e may

be able to fay to him with St. Auftiny
'' My Groanings are my Teftimonies unto thee,
" O my God ! that I am difagreeable to myfelf,
«' and thaton the contrary I find my Delight in
'^ thy Light and Bt^aucy That thou art the fole
:

<• Objcil of my Love and Defires, and that in

" Confequence of that Love I am afnamed of
'' and renounce myfelf, in order to give myfelf
" up to thy Love, and never to defire to pleafe
«' either thee or myfelf any otherv/ife than through
*' thy own Gifts, and for thine Honour and Glo-
^.,
*' ry." Nunc quod gemitus mens teftis eft difpike-
lo.'conf.
^^ ^^^ mihi^ tu refulges^ paces ^ &amaris^ &
de- &
c, 2. n. i.ftderaris^ ut eruhejcam de me^ l£ db]iciam me^ atqv.e
eligam te : ^ nee t'lU nee ?nihi placeam nifi de te.

SECT. VIIL

I. TT is chiefly in this departing from ourfelves,

X and in that chafte Union with God here

fpoken of by St. Auftin^ that true Charity con-
fills. For her proper Effe6t is to refer to God
whatever we receive from him ; or rather, flie is
herfelfthat kind of Reference which prcferves to
God all his Gifts, and hinders Man from pervert-
ing them through Pride, or from holding them in
Unrighteoufnefs through Ingratitude Ut abji- :

ciam fne ^
diligam ie: (^ nee tibi nee 7nihi placeam
mji
 ( 251 )

mfi de te. The lead Dawning of this fo pure, XVI.

fo fiiithful, lohumble, and fo grateful Love, is Charader.
the beginning of Charity For thefe are only two
:

different Names for the fame Thing ; and in the

Stile of the Scripture and of the Fathers, which
ought to be the Pattern of ours, every Motion of
Love towards God, when it is pure and finccre, is
a Motion of Charity. She is fometimes complete
and prevalent, and fometimes imperfed: But:

when flie is even weak and in her Infant-State,

fhe has all the Truth and Genuinenefs of her Exif-
tence, tho' fhe has not all the Value or the V/eight
of a greater Share of it. For the very fmalleft
Particle of Gold has all the efTential Qualities of
that Metal, though it cannot be fo valuable as
a much weightier Mafs of the fame.
n. Let Charity be fuppofed to be reduced ever
fo low, yet can none but God produce her within
our Hearts :Nor does he therein form it on any
Account but that of Jefus Chrift's Sufferings,
who made us the Children of God, in obtaining
for us through his Death and PalTion the Grace of
loving him as our Father, of fervingand obeying
him out of pure Love, and of facrificing to him
whatever he iliall be pleafed to require of us as a
Teftimony of our Love towards him.

SECT. IX.

I. \T 7 E fhould then to no manner of Purpofe

W' cherifh and be taken up with the
Thoughts of Jefus Chrift's Sufferings, and in vain
endeavour to learch and dive into the Myfteries
ot them, if we were ignorant of the grand Mo-
tive that made him endure them If we were un-
:

grateful and fo far blind as to attribute the Ori-

ginal of the Charity poured into our Hearts to
any
 ( 252 )

XVf . any other Caufe ; or were we even fo impious as

Characler. to think, that the very Sufferings of Jefus Chrift
have obtained for us the fhameful, the odious Pri-
vilege of difpenfing with the Love of him who
gave himfelf for our Sakes, or with that of his
Father who loved us fo far as to facrifice his only
Son for us.
II. We muft, in contemplating on each of
the Myfteriesof our Saviour's Sufferings, afk our-
felves the Motive and Reafon of it. muft We
look on all thofe Myfteries as^ the Price with
which he acquired^Charity for us. muft, ori We
feeing how dear it coft him, fully convince our-
felves, that none but a God crucified for Sinners
was capable of obtaining for them the Adoption of
Ci/ildren, in meriting for them alfo the Spirit and
the Heart of Children. In ftiort, we muft fully
perfuade ourfelves, that to fuppofe that there is
any way of Salvation left other than Charity, and

to afcribe to Charity any Original with regard to

us, other than the Crofs itfclf of Jefus Chrift, is to
renounce the new Covenant which he has ieakd
with his own Blood, and to look on all his Toils
and Works as iuperfluous and needlefs.

SECT. X.

I. TTA PP Y are they, who can fay with St.

JLX Auftin: " O my God! I know I love
*' thee ; I know it without the l?aft Mixture of
*' Doubt, and of this my own Confcience is my,
*' pofitive Witnefs. Thy penetrating Word has
*' pierced my Heart through : There it has kind-
Ju^. Lih. " led thy Love for ever.'* Non duhidfed cert a
I s'. Conf, confcientid amo te, PercuJJifti cor meiim verho tuo
c,6.n. I. {5? arn^'vi /^. x Happy they, who already full of
Love have no other Dcfire but that of loving ftill
more \
 ( 253 )

more ; who offer to God this precious Gift, to XVr,

the End that he may preferve and encreafe
more ^'haiii<-'^^er,it

and more Who in Proportion as their Third is

:

quenched with this ibkitary Water which fprino-s

up into its own Well, even into evtrlafting Life,
feel their Thirfc encreafing more and more, and
offer their own Heart to God as a dry Ground
longing after the heavenly Dews, and the firft
Fruits of Charity as tender Grafs that cannot fub-
not perpetually watered.
fift if '' Give me what

*' God, mixing the moil

I love, faid St. ^uftin to
" earnefl Thankfgivings with fervent Prayer,
u o give me what I love For I certainly do
! :

'« love, and it is thou who haft infpired we with

** that tender Sentiment. O
Lord never aban-
!

" don thy own Gifts, nor do thou defpife my

*-'
dawning Love. It is like the tender Grafs,
" which would infallibly fade if not continually
*' watered :^* Da quod amo : Amoent7n^ ^ hoc
tu dediftt : Nee dona tua deferas^ 7iec herham luam

fpernas fitientein.
n. All have not received a Love fo full of
Confidence and Flumility at once : All are not
apprifed how to love, pray and give Thanks as
St. Auftin did. But yet it is a great Point gained,
to begin to open one's Heart to Charity. Such a
Sttdy though fmall and weak in its Original, may
pofTibly grow up to a large Tree. The effen-
tial and chief Point is to receive this precious Seed

and hide it in one's ^eart, there to make it tuke a

deep Root, in order to cherifh and make it grow.
To be deprived of it is the higheft Degree of Mil-
fortune, but its firft Fruits are infinitely hopeful *,

they promile every thing, provided we are ex-

tremely attentive in removing whatever might
extinguifh this precious Spark. Burn th(^ with
the Fire of Charity ye that have received much,
and
 ( 254 )
XVI. and with all your Might endeavour to enflame
Charader. the whole World, if pofTible, with the fame Ar-
dor. And you who only feel the firft Dawnings
of it, be prefling and fervent in praying God to
make them every Inftant become more ftrong and
Jug.Serm. lively : Ardete tgne charttalis : Calidus frigidum
^7' de
Div.
accendat \ ^ qui parum nrdet, optet augmenttm,

SECT. XI.

I. f^^ HERE are always in the Church Men

X of a finccre and generous Charity,
full

conftantly ready to facrifice and fuifer every

Thing ; and thefe great Examples will always be
to others, not only a very efficacious Incitement
to imitate them. ; but alfo a very prefling Motive
to hope for the fame Favour from God's Grace
and Mercy. For, (as St. Auftin remarked, and
as the whole World has experienced,) " Thefe
«' Examples excite and as it were joy the Heart,

<' left it fhould fall afleep in a fort of Defpair

^
'^ looking on as impofiible what it has not ex-

'^ perienced yet And that it may, on the con-

:

*^ trary, be awakened from its Lethargy by the

'' Dawning of Love and Confidence in God's

'' Mercy, and in the Suavity of his Grace, which

" gives Strength to the Weak and to thofe who

'' were taught by it how to know^ their own De-

'' bility, and to hope that it will be their Reme-

Jug.Lih. " ^y-" Excitant come dormiat in defper atione^ ^

lo. Conf. dicat^ nonpojTum: Sed evigilet in amove 7nifericor'
r. 3. 11.2. cVicB tucB^ &
dulcedi?ie grati(B iuce qua pot ens eft
•,

of?ims infirmus^ quifibiper ipfam Jit confcius injir-

irataiis juce,

II. Thofe who love much neither found in

their own
Strength the. Source of fo pure a Love,
nor exhauliei that from which they received it.
4 Others
 ( 255 )

Others may
drink both with and after them at XVi.
that divine Source, without any Apprehenfion ofCh^r^der,
diminilhing it, without fearing that the Fa(ras;e
to it fliould ever be Ihut up ; fince all Scriptures
confpire to invite us to go and quench our Third
there ; and JefusChrift himfelf cries aloud to us If :

any Man thirjl^ let him come unto me and drink John vil.
. . .

Out of his Belly fh ail flow Rivers cf living Water. S7> 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
isa 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 ET 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 and a jea-
himfelf, a confmning Fire,
lous God. Deus eft, Deus cb-
tuns ignis confumcns
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-
Stamp andlmage of them.
tating and of bearing the
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 was
fmall, ty excellent
not compofed with an Intent of
Work,

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 ofthefame
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 befoimd 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,
 y

(
iv )
_

tics-, and a wife Adniinijlration^ jiidiciotijly

conceived^ and exprejjcd with as much Pcrjpi"
cuity as Rnergy : In a Word^ it may he [aid
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 aK 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, 1682, and Died the 20th,
the 6th of A\xg\xii
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.

mw6}^^mmm^^mm^'S}^^s^^6.^
yry-^ir^

DIRECTION I.

HAVE you a 'ull

Knowledge
You
Truths of Chriilianity ?
of all the
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 and govern his People ?

live
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 who
not you fought for amongfl all kinds
of Counfellors, thofe 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 tobe 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 made mod you Choice of for your Council

of Confcience, the 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 onemight preferveyou from the Pre-
Man, howfoever
ventions of another, becaufe every
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 made Laws

yourfelf in the
you your Bufinefs to inflrufl
it

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 who flatter you not thofe who are guid-
thofe •,

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 fometimes happens that Voices are divided
it

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,

not fufRcient to have a Knowledge of

ITwhat Is

ispaft ; 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 how many
; j

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 know the Value of mofl
will not
things that fall under Infpedion ; his Minifters
his
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 very often to Kings, that

infinuated

JL they need be
apprehenfive of the Vices lefs

^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 have fcandalized the leaft of thefe little ones.
to
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
amufing Air fcandalizes and ilrikes
paflionate or
home to vitiate the Morals of an intire Na-
tion.

DL
 ( n )

DIRECTION XI.

HAV
dom
E not you authorized an immodeft Free-
inWomen ? 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
Years and ripe
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 b€
the Princefies themfelves fhould
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 Reign of Francis I. he will find
the
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
putting a flop to
checking Luxury,
the ruinous Inconflancy
and

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 heexpofes himfelf to very danger-

faid that
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.

HAVEWords
by
not you given a bad Example, either
that favoured of too much Free-
dom, or by cutting Railleries, or by unbecoming
Refledlions upon Religion ? Courtiers are fervile
Imitators, they glory inhaving 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, Governors, Minifters,
as Intendants,
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

of your Minifters and other Perfons who fill
CommlfTioners

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
Offices, to
you multiplied Charges and
deduce from their Creation new
Sums ? Such Creations are only difguifed Imports j

2D the
 ( 20 )

they all Oppreflion of the People, and

tend to tV;€

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
own Affairs. Teach them to hve frugally.
their
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 *Tis your Bufinefs to know the Evil
fo.
that committed by your Authority. Inform
is

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.
make with private Perfons,
INaretheyouBargainsasyou you
juft, if 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, Mortgages upon your Demefne, in
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<><M>OOOOOOMK>0<K><>0
DIRECTION XXI.

HAV E raife
not
their
you granted
Farms,
to your Agents to
either Edidts,
Declara-
conceived in ambiguous Terms to
tions, or Arrefts
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
theirCommerce, 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 juftand 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

ty every Gaily-Slave, immediately after the
in fetting at liber-

Expiration of the Term of Years fixed for his

Punifhment. Thefe Mens Condition is deplora-
ble ; nothing fo inhumane as to continue them
is

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 A
not you wronged in fome
poor unhappy Man is
foreign Nations ?
refpe6fc

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 Nation lefs our Brethren-
compofe a

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 EN
a War is in Agitation, have you
examined and made to be examined
firfl

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 Have not you i

believed that War wa.s neceffary to acquire Towns

that wereyour Difcretion, and which would
at
iTuike the Surety of your Frontiers ? Strange De-
vice !By feeking for Conveniences, you will fain
proceed at lafl: as far as China.
The maybe found without
Safety of a Frontier
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 more contrary to your Safety,
is there
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 how many Countries it ravages
deftroys,
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-
licyof 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 Computation of the Advantages and

juft
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.

not enough to obferve Capitulations with

is
ITregard 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. Whocould 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 only purfuant to this Contraft, and if
is

you violate it, you deferve not that they fhould

obferve it.

D I RE 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 ? Havenot you authorized Ravages, Con-
Mafiacres, which availed
flagration?, Sacrileges,
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 youHave
pundually
you
Peace ?
executed Treaties of
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 with
inviolable 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

the chief Subjefts of your Kingdom, whom
to the Merits of

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, an irreparable Injuftice you
is

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 molt precious Time.

its 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 you, who
flatter
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 to an
not you accuftomed your Domeflics
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 them die without any
letting
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 clearup the Accufations^ the fureft way is to turn
this Manout 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 incumbent on a Prince to know how
it is

things are carried on, he fhould have honed Men,

whom of them he fliould oblige to a vigi-
in fpite
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
upon
not yoii heaped too many Favour^
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 : Their
not what affects thern
Decifion for the moft -Part founded upon their
is

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
Circum{lances,and for fear of feeing a difcontent-
its

^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 Don't you deferve to fee
implacable I

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
by vain bold
you fuffer yourfelf to
Men, who are artful in
be dazzled
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 A

wife an J judicious
are.
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 ; more of making his
the General thinks
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 he was not fo. He has nei-

would vex him if

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 Paiua de te^
Injuftices arife.
faid St, Auguftin to Count Boniface^ fed multa
'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, allownot to think that a Nation that can
LIS

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 Re-
the Nations that have a
lation to it. AsExample, all the Succeflions
for
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 theRight of Philip II. was inconteftable,
allEurope 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 Purpofe all neighbouring Nations, and
this
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 thatmight deitroy the Ballance, and
might tend to the inevitableRuin 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 generalSyftem 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-

fulbut 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. 2 H
'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

moft aftonifhing Profperity,
its

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 on the defenfive, and
it is

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, Al-
moderate, ftridt to its
liances, cautious in no Umbrage,
giving them
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^ <iiK^ ^^^ is^^^ amiS as^^

ANOTHER
SUPPLEMENT.
Contaifiing diverfe Maxims of icholcfome Po-
litics and wife Admiiiiflration., taken both
jrom other Writings afid the fmple Conver-
fations oj Mr. de Cambrai.

LL the Nations of the Earth are only

A,^ Families of one and the farne Common-
^^ wealth ; of which God is the common
Father. The natural and univerfal Law, accord-
ing to which he is wilUng every Family Ihould be
governed, is to prefer the public Good to a private
Intereft.
If Men followed exa(5lly this natural Law,'every
one would do thro' Reafon and Friendfhip, what
is done only at prcfent, thro* Fear or Intereft. But
PafTions unhappily blind us, corrupt us, and
hinder us to know and love this great Law.
there was a Neccflity of explaining and executing
it;
 ( 57 )

it by Civil-Laws, and confequently of eftablifli-

ing a Supreme Authority, to be Judge in a Jaft
Appeal, and to which all Men may have Re-
courfe, as to the Source of Political Unity and
Civil Order. Otherwife there would be as many
arbitrary Governments as Heads.
The Love of the People, the public Good, the
general Intereft of Society, is therefore the immu-
tableand univerfal Law of Sovereigns. This Law is
prior to all Contra6ls ; it is founded on Nature it-
felf It is the fureRule and Source of all otherLaws.
:

He that governs Ihould be the firft to obey this

primitive Law. He can efted all things over his
People : And this Law ought to effedt all things
over him. The common Father of the great
Family has only intrufted with him his Children to
make them happy. He is willing that one Man
alone by hisWifdom Ihould be conducive to theHap-
pinefs of fo many Men ; and not that fo many Men,
Ihould ferve by their Mifery to flatter the Pride of
one only Man. It is not for himfelf that God has
confhituted him King. He is fo only to be the Man
of the People And he is not worthy of Royalty,
:

but as far as he forgets in Reality himfelf for the

public Good.
The tyrannical Defpotifm of Sovereigns is an
Infringement of the Rights of Human Fraternity.
It is a Subverfion of the great and wife Law of Na-
ture, of which they fhould be only the Prefervers.
The Depotifm of a multitude is a foolifh and blind
Power, that vents its Madnefs againfl itfelf A
People depraved by an exceflive Liberty is the
moft infupportable of all Tyrants. The Wifdom
of any Government whatfoever, confifts in finding
a juflMedium between thefe two dreadful Extremi-
ties, which is a Liberty moderated by the fole au-

l
thority
 ( i8 )

thority of Laws. Bat Men blind and Enemies to

themfclves know not how to circumfcribe then>
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 Lawof 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-, faid 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. Agreat 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-
«' fairsof 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, of his own Country in
as
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-
*' fulenough ? 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
. <i*fl^^
:M

;!.:'-,-»* (..