COnsider­ing that the most perfect Method to form exactly our own Judgement is me­thodically to inform anothers; and that the most legitimate Au­thority can admit us to [Page 2]the priviledge of this practice, is what Na­ture hath constituted on us in the production of our kinde; I have long since (in regard our fraile composure can scarce promise to us a rationall commu­nication betwixt gray hairs and the Cradle) formed a purpose in my Intention, to com­pose for thee a Tract of Natural, Civill, and Di­vine Notions, as the most proper and useful subjects of Instruction, solely conducing to the improvement of our [Page 3]beeing; whereby thou mayest facily and time­ly attain to that capaci­ty, as to avoid those shelves, thy faithfull Pilot shall discover to thee, by the wrack of his own fame and for­tunes (inseparable co­herents) yet in respect no time falleth within the dispensation of hu­manity, but the pre­sent I am forced to per­vert the Order of my Designe; commencing with that principall, should crown the clo­sure of our enterprise: and since we cannot [Page 4]hope to reach a capaci­ty to treat of All; at least to discuss of the most Necessary.

In reference to which, the highest Principall in Practicall Divinity being Charity. The utmost Object, to which every progressi­on in Religion tendeth Scala vel ad summum at­tinet usque polum; from whose implicite opera­tion is derived her ex­plicite denomination, Religare, to binde to­gether; a compendi­ous modell of the whol Law: and without [Page 5]which, The tongues of men and Angels, with the highest and most power­full operations or illumi­nations of the spirit, or what other celestiall gra­ces so ever are but as tin­ckling Cymbals, or as sounding Brasse. This being an indisputable Axiome in this high mystery; it will be ma­terially important tru­ly to distinguish of her Nature, least we reflect­ing on some imperfect similitude thereof, should deviate from this glorious light, and by such empty exhala­tion [Page 6]be seduced to our ruine; especially, find­ing the ravishing lu­sters of her graces de­flow'red in the propha­nation of her Attribute, under a proverbiall as­certion, Charity begins at home. A Vulgar po­sition, wanting neither the Approbation nor Practice of the gravest, wisest and most Religi­ous in repute to lend it a more warrantable au­thority. But to remon­strate unto thee, how repugnant this distin­ction, in the order of her objects, is to the sa­cred [Page 7]nature of her Es­sence; least the Devill should deceive thee under the figure of an Angel of light, we will endeavour to discover the errour of this Te­net.

Methodically pro­ceeding, first, perfectly to delineate the princi­pall subject of our dis­course in a full & per­spicuous Definition: To which true original tracing any parrallel, we clearly may distin­guish the similitude or dissimilitude in the particulars. In pursuit [Page 8]of which Rule, we must acknowledge Charity to be a free act of the Will to relieve another, pro­ceeding from no other consideration, end, or re­lation, whatsoever, than the compassionate sense of anothers suffering.

The qualification of the act, though simple may properly extend to a triple exposition in her nature, free in respect of the motive of the act; free in re­lation to the manner of the act; free in re­gard of the measure thereof.

1. In respect of the Motive free, not indu­ced by impulsion, as importunity or Solici­tation; Assent attained by the one, viseth di­rectly but at our pro­per quiet; by the other, but obliquely to plea­sure the Intercessors: Nor by Imposition, ei­ther as a legall Institu­tion, civill Rule, or na­turall Order: Munifi­cence in conformity to the first, can be qualifi­ed but Obedience; to the second but Gratifi­cation; to the third, but an innate Retribu­tion. [Page 10]2. Free in respect of the manner, without pro­tracting, grudging, re­proching, or insulting.

1. Protraction incurs the hazzards of that guilt, may probably ensue, in the doubtfull miscarriage of another: while the suspended will in the affected de­mur, betrayeth in it self an indifference to­tally inconsistent with the nature of so zea­lous a Consequence.

2. Grudging implies a retraction of the will, which defaceth the na­ture of the Acts ere it [Page 11]is fully formed.

3. Reproaching in­timates a contradiction in the nature of the Motive, figuring at once, both a propēsion and an Aversion, twins following so close in issue, that the younger seems to supplant the elder, whilst one pou­reth Oyl in the wound, the other seeks to en­large it by Incision.

4. Insulting pro­claims rather a pre­tence of Acquisition to our selves, than of Re­demption to another; whilest one hand hum­bly [Page 12]stoops to unloose the Shekle at the foot, the other arrogantly presumes to cast the yoke about the neck.

3. Free in regard of the Measure: this di­stinction extends it self first to the Capacity of the Agent, next to the Exigence of the Pa­tient. As he that hath to the utmost of his fa­culty ministred to ano­thers Necessity, though not supplied, the defi­ciency hath attained the merit of the un­dertaking. So he that hath liberally advan­ced [Page 13]the welfare of ano­ther by a timely suc­cour, yet restrained his hand, by the reluctance onely of his will, from finishing his restaurati­on, abandoning the distressed to the former hazzard of his Ruine, hath totally forfeited the Glory of his Incep­tion; if not rendred himself guilty of the future issue: The true Object of Charity, being to redeem another from Affliction, not to prolong anothers mise­ry.

The generall Object [Page 14]of this celestial vertue, Relief, extends to as vast a latitude as our fraile Natures are ex­posed to casualties or defects, whereto it is appropriated, She is a guide to the blinde; a support to the Lame; food to the Hungry; raiment to the Naked, and counsel to the sim­ple, &c. So that if we shall truly consider Her in her proper Nature; no one can be found so happy, which may not, nay, which doth not become the Subject of her Ministry: Nor no [Page 15]one so wretched, which may not become Her Minister: so full a va­riety of Parts is in our Civill composition to grace that Harmony might issue from the Agreement of our mu­tuall Love.

The Subject or Mo­tive of this officious en­deavour, is only the compassionate sense of anothers Misery. How far such reflective par­ticipation of anothers evill may be consistent with that rigid tenure of Philosophy, which struggleth onely to [Page 16]support the mind im­mov'd, placing the con­tentation of the Soule rather in magnanimity than Indulgency; in Greatnesse more than Goodnesse: may pos­sibly require a vaster Agitation, than will a­gree with the Simetry of our present Treatise. Yet thus much we may briefly infer in confir­mation of our Position, That the regular Emo­tions of the sense are as necessary to the produ­ction of the souls Ef­fects: as is a gale of Winde to the progres­sion [Page 17]of a Bark upon the surface of the Ocean: without which it can neither be Communi­cative to it self or o­thers; the noblest Qua­lificatiō of every moral virtue; unless we should improperly admit, this Speculation to pursue an Object distinct from her Nature whereof it but pretends to be the originall: a suppositi­on inconsistent with the very Essence of in­tellectual graces, which are so visibly united in coherence of Effects, as they but form one only [Page 18]Nature: Nor can there be a communicative fa­culty, without the sense of an impulsive motive, which is expressed even in the Election, with more than an im­partiall indifferency: Besides which interior Compunction in the Motive, there must be also an interiour Com­passion in the ministry to form the Excellence of this celestiall Attri­bute. The debordments onely of superfluity are not sufficient pledges to merit the perfection of her dignity, though [Page 19]issuing from the most perfect Sincerity. Slighter dispensations may sometime possibly figure her Nature. But Seipsum vel ex seipso ali­quid voluntarie perientis saluti contribuere, est quidem opus verè Divi­num. To contribute voluntarily himself, or any thing from himself to the safety of a perish­ing man: is questionless a work truly divine; as may appear by the ex­ample and testimony of that incarnate Word, who formd her Nature. Nor yet can every Act of Benevolence receive [Page 20]so high an Illustration, to be invested with the Ornaments of Her Title; The threatnings of a destructive exigent must meet our ministry to qualifie our aid with such a Dignity: not that every degree of distresse, may not as­sume an equall privi­ledge; if weighed in the Consequence with such an apprehension and followed with the Impotence of the sufferer: But that no degree of succour whatsoever without reference to this distin­ction, [Page 21]can merit such an Attribute.

This Ʋertue yet must farther be more purely qualified to attain her perfect lustre, and ma­nifest Her Original really celéstiall: Shee must not issue from any materiall consideration, End or Relation what­ever: what? not from the reflection of our own frailty, subject to like Accidents, might move us timely to pro­vide for a delivery, ei­ther by a particular Re­tribution, or a generall Commiseration: No, [Page 22]such Intention wait­ing on Her, producti­on were but oblique­ly to trace our vul­gar Notion in a civill Policy: What? not the consideration of anothers Virtue, Good­nesse, Honour, Dignity? No, that were to pro­secute a Rule holds no conformity with the Pattern of Her perfect essence, who suffered onely for the safety of the vildest criminals. May then the glory of the Action inflame our wils to propagate Her beeing? No, that were [Page 23]to prostitute the high­est virtue to the frui­tion of the lowest vice. May our Relations yet in Nature claim this priviledge. No, that were to admit the most sensuall and irrationall Beast to a Capacity of the divinest excellence; since they, by instin­ctive motives do e­qually with us endea­vour to preserve their own Productions.

Nay, we must yet ex­tend the sence of our Distinction farther to delineate Her Purity: concluding that Shee [Page 24]proceeds in Her Inte­grity against any consi­deration, End, or Rela­tion, might in humane sense retract her Influ­ence: which shall want no other Authority for confirmation, than His Example and Precept enlightned our under­standing in the sacred mystery of Her Institu­tion, who enjoyns our Ministry to them that hate us, to them that despitefully persecute us, &c.

Having thus briefly searched into the per­fect Essence of this ce­lestiall [Page 25]virtue: we will endeavour to dis­close under what mate­riall Arguments our common frailty can so far disguise pretended Piety, to challenge to our selves hereof the first Inherency: and how nigh vulgar Pra­ctice hath assumed Her similitude, or yet there­in attained the intenti­on of their own impro­per Notion. Tis true the order of Nature re­quires that we first be, before we can be useful unto others. But while we are, the order of [Page 26]this sacred virtue some­time may exact, that our present beings cease for the improve­ment of anothers; of which we have ex­amples even in civill Rules; Curtius, Scevola, Regulus. But when with the Apostle she shall yet take a higher flight: & earnestly desire (if pos­sible) to be secluded from eternall Glory, Peace, and Comfort, for his Bre­threns sake; What In­clination so barbarous, that is not silenced with a stupendious A­doration of Her Glory; [Page 27]Yet these Patterns (some may perhaps al­ledge) to be more pro­per to our speculation than our practise: nigh­er our admiration, than our Imitation: (what we desire not to attain, we plead an Incapacity to effect) but if granted so; they are not here improperly inferr'd, when onely to confute this specious texture, w^ch the indulgence to our selves hath wrought, and lend the sensuall soul a clear intelli­gence, how far our cor­rupt Tempers are from [Page 28]the attaining of her ex­cellence; when we so shallowly distinguish of her Essence: To which may possibly farther be objected, that we herein extend the sence of this Her Character to a more speciall and peculiar Influence of grace than falls within the com­mon dispensation to humanity: or the due limmits of such pre­cept might compose unto all a generall Pre­scription, which reach­eth but to love our neigh bour as our selves; not to [Page 29]fer their Interests to our own. Tis true such is the litterall sence of this equilibrate Tex­tures sigured to us by that sacred Light, who formed Her proper na­ture as framed onely to the fraile capacity of our common usage: But not that either the excellence of Her lustre, or the extent of our Devoir should be con­tained under the li­mits of so sensuall a de­lineation: Being here­in included (as in other Precepts) a spirituall sence to inanimate the [Page 30]Letter; not distingui­shable to a sensuall In­spection: such was the expansion of that vail'd Light, revealed to us in the Exposition of the Law; by that celestial guide, who only could fulfill the same; It is said, Thou shalt not com­mit Adultery; But I say, whosoever seeth a woman and lusteth after her hath already committed Adultery with her in his heart. Nor doth the implicite sense of the former Injunction dis­sent from the Eclareis­ment of the latter: [Page 31]When brought unto the Test; by him that would uphold he had observ'd them from his Infancy, to the sequell of the Institu­tion being annexed this supplement; Sell All thou hast, and give it to the Poore: All, is so far from admitting of a Partner in this ap­proved Ministry, that it implies not so much, as a participation even to our property: Our proper Interests here being totally ejected forth the ballance of the former Rule in [Page 32]competition with ano­thers Misery: some may perhaps except against the Collation of this Parrallel, as not altogether competent to form a generall In­stitution, in that the Party instanc'd was a single Person, without any dependance on o­thers, or other on him: either of which might probably seem of force to alter the Constitu­tion of so strict an Im­position: Since impro­visors of their family are in the ballance of Impie­ty, but counterpoised [Page 33]with unbelievers. A specious evasion to shroud affected Avarice from the Capacity of so requisite a Ministry: and in the extent of such position, yeelds almost every member of the same a privi­ledge of omission, mans Avarice or Ambition, Vanity or Lux in any one condition whatso­ever not possibly meet­ing such prescription might move him wil­lingly to turn the tor­rent of his Assluence from his proper Inte­rests or Pleasures. Most [Page 34]pretending the ad­vancement of their fa­mily, induceth them to the Enlargement of their Revenues: but where the due propor­tion of such bounds should terminate are indiscoverable to the proper mover: for the nigher they seem to ap­proach the Object, the more remote are they from the attaining it: new acquisitions beget new desires', and new desires new acquisi­tions; so that it may be admitted a civill position as well as a [Page 35]Math'maticall conclu­sion: That the whole sublunary Orbe cannot in the application, fill the extending angles of man's stil vacant heart: if it shall be required, where then may termi­nate the due bounds of mans irregular desires. It may be answered, that in Naturall Rules, what is, ultra Necessita­tem is superfluous, if not destructive; what is ul­tra Decentiam, is imper­tinent; if not ridicu­lous: As in the most perfect constitution of Naturall compositions: [Page 36]so in the most regular form of civill Textures, there will be few found so low or indi­gent; which may not fall under this prescri­ption; there being in most Temperatures and Fortunes, either multa Superflua, or mul­ta Aliena, many things Supersiuous, or many Strange. From which conclusion may possi­bly arise a scruple, What then should be the Encouragement or Fruits of humane In­dustry? If all the toyl thereof should meet no [Page 37]other end, than the bare support of her proper Fabrique? Why? (without Re­ference to our future condition.) Is it not a higher merit, dignity, satisfaction, to secure anothers beeing, than to lend uselesse diver­tisements to our own? Can there be a more just acquisition of Ho­mage, A thore plausi­ble Echo to our Fame, A more firm band to our Amity. Such cer­tainly was his Resent­ment, whose Advise did direct our faculties [Page 38]to this Object: Labour with thy hands to be helpfull unto others. Nor must it be the Refuge of our Acquisition, that were an ungracefull loan to offer unto the Almighty; since he for such vouchsafes to own it: Who giveth to the Poore, lendeth to God. But ex Primitiis, of the first, and most excel­lent fruits thereof, such were the Qualifications even of the Heathen Offerings to their illu­sive Deities. But the Usage of our times, (though instiled with [Page 39]the glorious Attribute of Christians. (The whole structure of which Profession, but raised on the foundati­on of this Practice) will in our most zealous dis­pensations scarce reach to the Excrescence of our incumbring store: which may sigurative­ly be said, but the snip­ping of our hair, or the pairings of our nails; rather Illustrations to our civill Fame, than progressions to our fu­ture felicity, badges ra­ther of our vanity, than production of our Pie­ty: [Page 40]so far are we from sacrificing onevice in this oblation, that we make even vice it self the Object of our offering. How then can our vices here by meet a pacifi­cation, which sincerely preferd might effectu­ally cover a multitude of transgressions. But our corrupt Inclinations are so far from adher­ing to the visible traces of this virtue (which flies in her cordial Mi­nistry, not onely the seeming approaches of anothers discovery: but even of her own secret [Page 41]Testimony, not letting one hand know what the other doth.) That we sound thereto a trum­pet in the most affluent Conventions: raise proud structures with Inscriptions thereof, to keep our Glory in the memory of Posterity: & when all this? when our frailty hath left us no longer faculties to relish hereof the con­ducements, or to distin­guish of those boasting Reliques. O ridicu­lous stupidity! Shall not the Indian Heathen (as we presume to call [Page 42]them) in their clemen­cy to impotent Fowle and Beast (without pre­tence of merit, provi­ding publique Recep­tacles for their Relief) rise up in judgement a­gainst us. But if we think Divine Impositi­ons too heavy a burden for our frailty: let us examine how far the force onely of Civill rules may really herein extend themselves. Non nobis nascimur, we are not born for our selves. According to the Infe­rence of this Principle; we are so far from be­ing [Page 43]the first Object of our own proper En­deavour, that in the ve­ry use and end thereof, we are not so much as admitted to a partici­pation in the intention of our primitive pro­duction: So necessary is the Communication of our faculties, to the due support of the ci­vill Fabrique. From whence we may con­clude both in the Civil and the Natural frame. Pars sibi tantùm vivens jam morti proxima est; That part which liveth onely to it self, is already [Page 44]on the consines of Death. Such a priviledge, nor the greatest, nor the meanest can assume un­to themselves, without destruction to their proper beeing. Et cujus­que Dignitas consistit tantùm in commodo al­terius; And the dignity of each part consisteth onely in the benefit ano­ther thereby receiveth: Nor is the extent here­of limited within the circumscription of a private Family, Name, Nation, Sect or Faction: sed to to humano generi; But to all mankinde: at [Page 45]quò remotius subjectum, eò Nobilius effectum, And How much more remote the subject; So much more noble the thing ef­fected. Alienis & inimi­cis Administrare, est sibi proprium commodum ne­gare. To administer to strangers and enemies, is truly to deny unto our selves our proper interests. Solomon ex­tends the sense thereof yet farther, affirming, (A good man to be mer­cifull to his Beast.) The happy effects of which communicative virtue may be visibly manifest [Page 46]to every common In­spection, shall consider how those Common­wealths have attained the highest felicity of a perfect Government, that in their forms of common union have represented but one single family, as the Spartans among the Greeks; the Esseans a­mong the Jews. Their provisiōs issuing equal­ly from the common care and Industry; the Elevation. Education, and Instruction of their youth, of all earnestly prosecuted as one com­mon [Page 47]Interest.

Having thus in refe­rence to Charity, discus­sed how far our own primary Inherence may become consistent with divine or civill Institu­tions: our premised order requires, we should next present a Form hereof, produced from the vulgar usage; that by a due collation of their Patterns, we may more visibly di­stinguish of the Agree­ment in their Natures.

In Order to which, we will in general, first, severally reflect on the [Page 48]Essentiall parts of our mutuall community and commerce; though through the corrupti­on of our Nature, they seldome are divided in the Practice; the for­mer being frequent­ly but a disguised In­troduction to the Lat­ter.

The simple Objects of an unimpeachable community, are, Gra­tulatio, congratulatio, so­latio & consolatio. Gra­tulation, Congratula­on; Solace, and Conso­lation.

1. The Subjects most [Page 49]properly inherent to the first usage, is gratum aliquid facere, agnoscere vel restituere. To ten­der, acknowledge, or requite a benefit. The first two Branches of this distinction are ve­ry frequent, motives in vulgar practice to civil Addresses: and the latter not altogether unusuall: (But accord­ing to the intention) neither the one nor the other falleth under the due limits of a simple and unimpeachable community; since they are but artificiall pre­ludes [Page 50]to future and more advantageous pretences: so that such forms of intercourse may more properly be termed a traffique for Lucre, than a tender of Beneficence or Grati­tude, which onely meets the perfect Test, when as some pressing Exigent invites a spee­dy succour: But such extreams, like falling Fabricks, affright them farthest from it have had most shelter by it. No relation whatsoe­ver will hazzard any Interest to support [Page 51]where the successe to humane sence appear­eth doubtfull. In op­position to the first mo­tive every one can form unto himself a subtle caution. Absur­dum est meipsum ingra­tiare nemini grato. It seeming an absurd pro­cedure to ingratiate our selves to him is be­come acceptable to none. In such deplora­ble condition, the Pa­rents unnaturally a­bandon their Children, and the Children as un­gratiously neglect their Parents: Those sharp­ly [Page 52]pursue these in their fall, with Rebukes. These irreverently, those with Revilings: Brothers will rather strain their credite to supplant each other in their Possessions, than to supply each other to preserve them. De­faults are onely re­proachfull in their ill successe; but who ex­cuseth not, if not ap­plaudes the underta­kers of a prosperous mischeif. Be the actions and intentions clearly free from any reference to the unhappy issue; [Page 53]yet misery shall seldom meet in the officious visits of the nighest Re­lations; but an insul­ting reproach: And where the Almighty God shall please to lay his hand, Insolent man will presume to set his foot. In Repugnance to the latter Motive (which in strictnesse of civill Rules may sometime possibly meet in one center where the capa­city not answereth the Will, man thinks it an imputation to his ho­nour publiquely to professe by a volunta­ry [Page 54]compensation to have held Advantage from a thing so mean, could fall to a com­tempt in civill com­merce; and had ra­ther elate his vanity in some magnificent present, or entertain­ment, than remunerate a benefit in a gracefull Retribution. The high endearments of the choicest amity, richest presents, most sumptu­ous extertainments, shall in the adverse state scarcely produce a Recompence meet for the grooms that usherd [Page 55]them; who meeting in one Point of Fortune, are measured, by the same Rules in esteem, Corrupt humanity! we have dayly proofs of gratitude twixt Fish, Fowle, and Beast of se­verall kindes, and of them all to man in his Extream, but of mans timely ayde to man in his adversity, no tie could ere afford, or truth from History re­cord; witnesse upright Jobs wofull visitants, and she, who in his af­fluent prosperity had produc'd so many [Page 56]faithfull pledges of her love in a flourishing fer­tility, could not in the bitter Agony of his af­fliction afford him one gentle word in a com­fortable ministry. And that vigorous and di­vinely illuminated spi­rit, who for his stable integrity, was descri­bed to be the Rock, whereon the sacred structure of our saving Faith should be erected could not, in his extre­mity unto his Saviour, (who had on him con­ferr'd that dignity) so much allow as an ac­knowledging [Page 57]Testimony.

2. The second object of community, Con­gratulation, holds an ex­traction from a more alluring subject, most men with alacrity ten­dering homage to a ri­sing prosperity. But still with reference to their proper Interests, a procedure most fre­quently in use 'mong eminent Personages, on the successefull Issues of their enterprises, and may be judged rather an act of Ceremony, than an office of ami­ty: though the inherent [Page 58]Pretences and exterior consequence thereof may seem to bear a more plausible inten­tion, being usually illu­strated with sumptu­ous presents, specious proffers, high Engage­ments; such were the Ornaments to Jobs re­stauration from those degenerate Relations, that in his dejected tri­all, under the forma­lities of friendship did but exaggerate his mi­sery with reproch. And truly evident it is to e­very common observa­tion; that such obse­quious [Page 59]endearments are but secret Ambages to reserved purposes. If otherwise these su­perficiall Interludes, divided from such re­ference, more frequent­ly are attended with disguised emulation, envy or inemnity.

3. The next ensuing object of community is solace, the most fre­quent attractive and universal of all the rest, man being naturally a sociable and communi­cative Creature, seek­ing relaxes from the ri­gour of his primitive [Page 60]Infliction by such in­tervals, as the burden necessary to his exi­stence will permit, if contemplative seeking agreeable issues to the digested Idea's of the minde, for the use, be­nefit, or instruction of anothers spirit, delight, confirmation or illu­stration of his own; un­derthe limit of prescri­ption, may probably be figured a plausible di­vertisment, proper and approvable to every Sex, Age or Function. The which particulars, though all or most pre­tend [Page 61]to prosecute in the Election of Society; Yet few, or none, do once so much as figure to themselves the Use, End, or the Propriety of this Object in com­munity, w^ch separated from Interest or Affair, is but followed to satis­fie the sensual appetite; to waste our precious houres in a casual, vain, impertinent babble, to make an Ostentation of some ridiculous Pa­gentry, or sport our selves with others desi­ciency.

4. The last Object [Page 62]of an uninterressed community, is consola­tion; the onely true legitimate and appa­rent issue of this celesti­all virtue, having no o­ther motive, but onely the compassionate and effectuall sense of ano­thers misery: of which there are two kindes, Speculative and Mate­riall; The former with­out the latter, may pos­sibly sometime, in the agent, be invested with such Impotence, as may not altogether dero­gate from the dignity of such Original, or o­therwise [Page 63]also, in the different quality of the Ministry, appropriated wholy to the nature of the Passion; as in the Intellectual distempers, where the distracted spirit requires onely a rational prescription to restore it to the for­mer lustre: yet usually such officious tenders are but a spurious, for­mall compliance 'twixt eminent Personages on some disasterous Oc­current: A Ceremony more frequently in practise in former ages, nor out of custome still [Page 64]in the Eastern parts 'twixt nigh Relations. But such a superficiall Ministry to an exterior desiciency, (where o­therwise indued with capacity) may rather be termed a shamelesse and insulting mockery, than so much as a hu­mane civility: no fa­culty being without grudging more com­municable than words, the sum of all friend­ship betwixt man and man; and of all profes­sion 'twixt man and God. The reall and Es­sentiall being but an [Page 65]imaginary point we fi­gure in the sphear of our discourse, to finde the perfect elevation of this splendid Attribute, the sensual appearance thereof being inscru­table to our sense in humane Society; as we may truly collect from the due perpensation of our Argument; since we cannot therein dis­cover so much as the shadow of a debonary Indulgency to a distres­sed calamity to issue from any practical Ob­ject in humane com­munity. We should [Page 66]next proceed to agitate on the more usuall af­fluent and universall object of humane en­tercourse preposited in the inception of our Texture; Commerce, the cōmon receptacle to y^t premis'd occurences, as the Ocean to the Rivu­lets. But in the inspecti­on of such transaction, we have yet lesse hope to discover what we are in search of (the Im­age of this divine Attri­bute; than in the premē ­tioned particulars: and in the attempt, pursue a fruitlesse enterprise: [Page 67]since it is manifest to e­very common sense, without a farther cir­cumstance, that mans Infirmity or Necessity, the onely true Objects of Charity, do but here­in yeeld him up to be the fitter prey to cor­rupt Lucre: And al­though a civill Com­merce might possibly meet a just prescripti­on: yet is it so rare and difficult a procedure, that y^e wiseman affirms the Agitators herein, can hardly keep their hands clean. In which respect, they were but [Page 68]as Thieves, reproach­fully secluded from the common receit of a re­ligious Convention: Nor are the forms of Negotiation in the weightest or the sleigh­est transaction, mana­ged with lesse furbery, circumvention and de­ceipt, even to the ten­der of a common visit; so vilde and corrupt an Imposturie attendeth on humane coherency: that even the most spe­cious glosses of his cur­tesie are but a subtle traffick of propriety: Yet that insulting cu­stome [Page 69]may not so far corrupt the judgment, as to deprive us of the use of Reason in civill practises, under a nati­onall prescription: no man making scruple to act, what is in general usage licenc'd by the Authority of the Law; we will proceed to in­stance farther, wherein such legall forms are not only repugnant to Charity, but to Equity and Humanity; nor can such Ordinance be a sufficient warrant to a rationall mans inte­grity; who ought ex­actly [Page 70]to separate the in­ferences of his actions from any inessentiall circumstances & forms, under what dignity so ere authorized; to in­sert some instances hereof, least it might altogether appear an empty suggestion. An industrious acquisitor becomes plausibly pos­sessed of a reall Estate: and although the end of his endeavour labor and care, was but to support his numerous is2ue of either sex: (for the Law of God, Na­ture and Nations allow [Page 71]not of any distinction between them) yet Death, by casualty sur­prising him, shall by the Authority of the Law, frustrate this his inten­tion, conferring the succession to his posses­sion, onely on the pri­mogenitor; who shall with as much confi­dence enjoy and dis­pose thereof without reflection on the Cala­mities of his Fathers naked members; as if his affluent Revenues were but the fruits of his own proper Indu­stry. Oh! barbarous in­herency! [Page 72]But much more brutish, where such estates are so vo­luntarily constituted by the voluntary vani­ty of the acquisition, for what right of Re­lief can be pleaded for their succour from o­thers, who are volunta­rily abandoned by their own naturall Pa­rents. Oh, the glory of a Name! Oh, ridicu­lous shame! Can a man with Honour or Decen­cy set a Diadem on his Head, and leave the rest of his Members na­ked or tatter'd. Extra­vagant [Page 73]passion for a dirty fame: Tis virtue onely can be a perfect Ornament to a family, not Pow'r, not Wealth, not Dignity; since such inessentiall shad­dows of renown vanish even in their first eru­ptions, like an empty noise. The right suc­cessors to the most glo­rious Monark of the world, in a small pro­cess of time, became but poor enslaved Me­caniques at Rome. But to omit farther Argu­ment against the pre­tences of this inhu­mane [Page 74]custome: admit the splendid Title might support this gal­lant Pagentry should faile; even in the first succession, the generall issue of the Possessor shall totally exclude the general issue of the Acquisitor from any Interest of Inheren­cy. A pretty piece of legal Sophistry. In ei­ther of which cases was never yet heard of any, that brooked the fruition of such privi­ledge, which so much scruple of erroneous partiality, as might support the equal com­petitor [Page 75]from starving, though the unequit­able Advantages were ne're so affluent: so willing are the depra­ved inclinations of brutish man to extin­guish in their secret Consciences, the lights of Nature or of Grace, in favour of their Ava­rice, or sensuality, when the adulterate glosses of the Law may lend an influence to such pro­cedure. Nay, such is the tyranny of insul­ting custome, over ser­vile spirits, that where no visible advantages succeed the prosecuti­on [Page 76]of the unequall pre­scription of the Law: Yet the barbarous in­humanity of man, with­out a scruple of Re­morse, submits to the formalities thereof, though to the unjust extinction of anothers life: as in matters of Petty Larcin. A most exquisite encourage­ment to common Uni­ty, where the light of civill commerce be­comes an instigator to inhumane Practises.

Having so far as our frailty will permit, at­tempted to discover [Page 77]the glorious Graces of that celestiall and im­material light did first give influence to our Treatise: as also weigh­ed how far the reflecti­on of her lustre may, in vulgar Practice, agree with the true Nature of her Essence. It now re­maineth onely for clo­sure of our Texture, to examine how far, this Vulgar Position, may tru­ly reach the Inference therein included.

In order whereto we may infer, that such self Indulgence therein ex­pressed visibly tendeth [Page 78]onely fovere genio, to cherish the sensuall In­clination, and can have no other Object than Ambition, Vanity, Lux or Avarice. Now how any of these Ob­jects, severally or joint­ly, may tend to the composure of mans present felicity, (with­out reference to his fu­ture condition, to the Improvement whereof they solely are inque­stionable obstacles) we will proceed to figure.

1. Ambition, the highest passion of the minde, to which (when [Page 79]her Rights are in que­stion) all others still give place: can to it self propound no other Good, but the subjecti­on of anothers actions to the prescription of our will. If such insul­ting Arrogance shall (through an affected sufficiency) pretend the end of their supremacy is but assumed to re­duce the stubborn tem­per of the unformd multitude to civill or­der; we may thereto object, that a modest Reason onely should preside the motions of [Page 80]anothers spirit, to lend it a more regular Im­pression, devested from the very appearance of violence or peculiar interests, which always are the onely ushers in­troduced and columns that support this high Prerogative: Or were such terrible investures warrantable to shrowd the just Pretenders from those fatall issues do commonly attend the undertakings of a naked Institutor, though supernaturally inspired, yet what af­finity, similtude or re­lation [Page 81]can there be be­twixt the quality of the means, and the na­ture of the intention: between the regulati­on of the minde, and the destruction of the Body; or if admitted for allowable, Can rationall man be so ex­travagantly possessed with passion for anothers disagreeing benefit, as to waide through so many dan­gerous, guilty, costly, penible Tracts, con­duct to this supremacy, without a reference to satisfie our own advan­tages; [Page 82]which also tru­ly weighed in the In­ception, and pursuit, fruit and fruition are but inessentially pro­posed; the Introdu­ction stil attended with violation of Rights, ci­vill, Naturall and Di­vine: The consequence upheld with slaughters devastation, oppressi­on, the cries and tears of desolate widdows, the mourning and ca­lamities of innocent Orphans; the fruit as­sociated exteriourly with the inseparable Furies, Envie and ha­tred [Page 83]interriourly with that of y^e inappeasable and secret horrour of his own guilt: the fru­ition uncertain, the issue tragicall, which a­greement of parts, in the Nature of the sub­jects must questionlesse produce a preposterous Harmony to form the life of man agreeable. Vanity is but the ba­stard Brother to the former distemper of the Minde: possibly contended with the ex­teriour shaddow of such immensitie, glory, and empty rumour [Page 84]from an empty Vaut, popular applause. A mercenary Idolatry de­voted to it self: a chan­ging gale to every Sale.

3. Lux, pretends to a more material Object of delight, in adulation to the sense; and con­trary to the intent of her sollicitous Indul­gence to satisfie, satiates in stead of succouring, to supply clogs to de­stroy: whilst oppres­sed Nature sinking un­der the burden of a preposterous Ministry, contracts more painful and lasting Infirmities [Page 85]than could be threat­ned by her Indigence.

4. Avarice, the vild­est, vainest, and prepo­sterous affection can taint the Reason or possesse the Spirit, vild, in that it indirectly pursues the basest Ob­ject to the prejudice or destruction of another; vain, in that the more it advanceth in the im­provement of the means, the farther it is distant from attain­ing the End. Preposte­rous in that man con­sumes himself in pur­suit of his own sup­port; [Page 86]yet attaining the materials thereto, de­nies himself the fru­ition thereof, He maketh no scruple of any crime to encrease his uselesse store, that another may enjoy the fruit of his Vice; who though the nighest Is­sue of his loins, wisheth if not procureth his di­struction: and be his prudence ne're so cau­tious in the equall di­stribution of his accu­mulation, shall at his Obsequies, be only gra­tified with opprobrious reproaches, slanderous [Page 87]murmurs, secret ex­ecrations of his proper blood. So that we may conclude from the re­sult of our Discourse in reference to the Prin­ciple, if justly ballan­ced; That such Chari­ty as begins at home, al­wayes ends there: and never extends farther. And who directs his a­ctions by this prescrip­tion: Est homini lupus, sibi ipsi Diabolus; is to others a Woolf, to him­self a Devill; from which observation, hath questionlesse pro­ceeded this proverbiall [Page 88]Imprecation, Dieu me guarde de moy: God de­fend me from my self: which may possibly, at first Inspection appear a gross Impropriety; in that it might be thought, no rationall man will prejudice himself: yet when we shall reflect, how mans extravagant indul­gence to his sensuall inclinations doth de­face the glorious I­mage, should illustrate his Nature with pre­heminence. We may without all contradi­ction affirm the con­trary; [Page 89]That no pow'r Humane or Diabolicall can in any thing pre­judice man, but himself or by himself. It may therefore without far­ther extention of this Treatise, become evi­dent to every common sense, That the Nature of such Charity. pro­pounded in our Vulgar Position, is so far from any reall affinity with this Celestiall Virtue, whereof it would as­sume the Figure, that it can no way imply this primary Advan­tage [Page 90]Adulterately sha­dowed in the specious Texture.