the Happiness of which God alone is the Cause and which we have justly been depriv'd of for those unjust and unreasonable Pleasures which we have unworthily and disingenuously requir'd of a just God These are very trite and very common but very necessary Truths XII Motions or Duties 1. We should love nothing but God with a love of Union and whenever we find any love for the Creatures any joy in the Creatures arising in us we should stifle those Sensations and consider that Power belongs to God alone and that he inspires us with his Love to unite us only to himself 2. We should be afraid of Pleasures for they seduce and corrupt us Pleasure is the distinguishing Mark of Good God alone can give us the enjoyment of it But because his Operation is not visible we look upon the Objects which are only the occasions of our Sensations as if they were the Causes of them and when we enjoy those Objects we love them as our Good or at least we love nothing but our selves and our own Hapness Now every Pleasure which inclines us to the love of Bodies Substances inferiour to our own Being perverts and disorders us and since the Soul is not the Cause of its own Happiness it is blind ingrateful and unjust if it loves its Pleasure without rendring to the true Cause of it the Love and Respect which are due to him But besides how is it possible to love God in the midst of Pleasure How can we actually encrease our Charity when we so many ways provoke and fortify our Concupiscence 3. The love of Grandeur Elevation and Independance is abominable He that desires to be esteem'd and lov'd ought to be detested and abhor'd What I shall those Minds which were made to contemplate the universal Reason and to love the Power of the true Good shall they I say employ their Thoughts and their Love on us Weak and Impotent as we are shall we suffer our selves to be ador'd Corrupt and Ignorant as we are shall we seek Admirers Imitators and Followers Certainly he that doth not see the Injustice of Pride hath no Communication with Reason and he that knows it and yet is not afraid of committing it renounces Reason entirely 4. We should love Order it is the Law of God he inviolably observes it he invincibly loves it And can we think that we may safely dispense with our Obedience to it If we deviate from it the inexorable Justice of the living God will follow us But if our Love be conformable to that Law we shall be happy and perfect both we shall have fellowship with God and a share in his Happiness and Glory 5. We cannot be Rational but by the universal Reason we cannot be Wise but by the eternal Wisdom we cannot be Just and Holy but by a conformity to the immutable Order Let us therefore incessantly contemplate Reason let us ardently love Wisdom let us inviolably obey the Divine Law Let us fashion our selves anew after our Model he hath made himself like us that he might make us like him He is now level'd to our Capacity he is proportion'd to our Weakness He is before us let us open our Eyes to see him He is within us let us retire into our selves and consult him He sollicites us continually let us hear his Voice and not hearden our Hearts Heb. 5. But he is also in the Holy of Holies ordain'd a High Priest after the Order of Melchisedech always living to make intercession for us and to give us those Succours which we extremely need Let us therefore approach the true Mercy-Seat of Jesus Christ the Saviour of Sinners the Head of the Church the Builder of the eternal Temple in a word the occasional Cause of Grace without which such is our deprav'd and miserable Condition that we cannot endeavour our Amendment we cannot esteem and relish the true Goods nor so much as desire to be deliver'd from our Miseries CHAP. V. The three Divine Persons imprint each their proper Character on our Souls and our Duties give equal Honour to them all three Tho' our Duties consist only in inward Judgments and Motions yet we must shew them by outward Signs in regard of our Society with other Men. I. THe three Divine Persons of the Holy Trinity imprint each their proper Character on the Spirits which they created after their own Image The Father whose peculiar Attribute is Power imparts his Power to them by making them occasional Causes of all the Effects which are produc'd by them The Son communicates his Wisdom and discovers to them all Truth by closely uniting them to that intellectual Substance which he hath as he is the universal Reason The Holy Ghost inspires and sanctifies them by the invincible Impression which they have for Good and by Charity or the love of Order which he sheds abroad in their Hearts As the Father begets his Word so the Mind of Man by his desires is the occasional Cause of his Knowledge And as the Father with the Son is the Fountain and Original of the Substantial and Divine Law so our Knowledge occasion'd by our desires which are the only Things that are truly in our Power is with us the Principal and Original of all the Regular Motions of our Love II. It is true the Father begets his Word of his own Substance because God alone is essentially and substantially his own Wisdom and his own Light The mutual Love of the Father and the Son proceeds from themselvees because God alone is his own Good and his own Law But we are not our own Reason and therefore Light and Understanding cannot be a natural Emanation of our own Substance We are not our own Good nor our own Law and therefore all the Motion we have must proceed from and carry us to something without us it must unite us to our Good and make us conformable to our Pattern III. God made all Things by his Wisdom and in the Motion of his Spirit or his Love So also we never act but with Knowledge and by the Motion of Love The three Divine Persons have an equal share in the Production of all Things So also that which we do without Knowledge and without a full and entire Will is not properly our own Work The Father hath as I may say a Right of Mission over the Son So it is in our power to think on what we will The Son sends the Holy Ghost who proceeds from the Father and the Son in the unity of the same Nature so also our Love is grounded on Light it proceeds from and is produc'd by it Lastly The Love which proceeds from a clear Perception or Knowledge loves it self the Object of that Knowledge and the Knowledge it self as the substantial Love infinitely loves the Divine Substance in the Father begetting in the Son begotten and in the Holy Ghost himself proceeding from the Father and the Son IV. All these Relations of the Mind of
Man to the holy Trinity are but shadows and imperfect Draughts which can never come up to the Original of all Beings who by an incomprehensible property of Infinity communicates himself without Division and forms a Society of three different Persons in the unity of the same Substance But tho' the Image of God which we bear be very imperfect in respect of our Original yet there is nothing more great and noble for a mere created Being than this faint resemblance We labour for our Perfection only as we maintain and keep it up we secure our Happiness no further than we fashion our selves according to our Model All our true Judgments and regular Motions all the Duties which we pay to the Wisdom Power and Love of God are so as many Steps by which we advance toward the Fountain of all Good and an habitual Disposition to frame these Judgments and excite these Motions is the real Perfection of Man who essentially depends on the supreme Good and was made for no other End but to find his Perfection and Happiness in doing his Duty V. Now as the three Persons in the Trinity are but one God one and the same Substance so all those Duties which seem to relate particularly to any one of the Persons give equal Honour to the other two Every Regular Motion honours the Power of the Father as its Good the Wisdom of the Son as its Law and the mutual Love of the Father and the Son as its Principal and Original On the contrary every Sin or every Love of the Creatures dishonours the true Power opposes the universal Reason and resists the holy Spirit So that we cannot absolutely separate the Duties which we owe to the Power of God from those which we owe to his Wisdom and to the Substantial and Divine Love and therefore I have been forc'd in the three foregoing Chapters to repeat the same things after different manners VI. Tho' all the Duties which Spiritual Beings owe to God who is a pure Spirit and will be worship'd in Spirit and in Truth consist only in true Judgments and Motions of Love conformable to those Judgments yet Men being compos'd of a Soul and a Body living in Societies with one another educated in the same outward Religious Worship and thereby tied to certain Ceremonies they are oblig'd to an infinite number of particular Duties which have all of them a necessary Relation to those which I have already set down in general All these external Duties are arbitrary and indifferent at least in their first Foundation and Original but the spiritual Duties are in themselves absolutely necessary We may dispense with outward Duties but we can never dispense with the others they depend on an inviolable Law the immutable and necessary Order Outward Duties of themselves do not sanctify those that render them to God they receive their Worth and Value only from the spiritual Duties which accompany them but all the Motions of the Soul which are govern'd by true Judgments do immediately and of themselves honour the Divine Perfections VII Thus for instance it is a Duty indifferent in it self for a Man to pull off his Hat when he comes into a Church But to enter into the presence of God with respect and with some inward Motion of Religion is not an arbitrary but an essential Duty He that for some particular Reason cannot be uncover'd at Mass may be cover'd at the Celebration of it Women are excus'd from this Duty and provided it be known that it is not done out of contempt but upon necessity commonly their needs no dispensation for it None but those that have wrong Notions of things cenforious and weak People will find fault with it but no one that is present at that Sacrifice can be excus'd from offering up to God the Sacrifice of his Mind and Heart Praises and Motions which honour God He that prostrates himself before the Altar is so far from meriting and honouring God by that outward Duty that he commits a heinous Crime if he designs by that Action only to gain the Esteem of the World But he who tho' he be unmov'd outwardly is nevertheless inwardly agitated with Motions agreeable to the Knowledge which Faith and Reason give him of the Divine Attributes honours God draws near and unites himself to him He conforms himself to the immutable Law by Regular Motions which leave behind them a Habit or Disposition of Charity and thereby truly purifies and sanctifies himself But there are many People whose Religion is not spiritual they go no farther than the outside which makes an Impression on them and often determines them to do that by imitation which they had no design to do of themselves VIII Certainly it is a disrespect to the universal Reason to separate our selves from it by the use of Wine or to run away from our selves where Reason inhabits and where it gives its Oracles and suffer our selves to be carried by our Passions into a World where the Imagination reigns In a word to depart voluntarily and without any necessity from the presence of our Good and of our Reason is a Motion which dishonours the Divine Majesty it is Irreligious and Impious But the generality of People do not judge of things after this manner they judge of a Man's inward Sentiments by his outward Actions and Behaviour they imagine it a great Crime to do some Actions in a holy Place tho' perhaps they are not indecent in themselves and yet never consider that nothing is more indecent than to neglect the essential Duties of a rational Creature in any place whatsoever A Man that is Religious even to Superstition passes for a Saint with them but the Christian Philosopher is counted no better than a Heathen if he will not abandon Reason to agree with their Notions and religiously observe their Customs IX Indeed the Philosopher doth ill if he neglects the external Duties Mat. 18.6 and thereby offends the Weak and Simple It were better for him that a Mill-stone were hang'd about his Neck and that he were Drown'd in the depth of the Sea Every Man ought to testify his Faith by visible Actions and thereby incline other Men who are always affected with the outward Behahaviour to such Motions as give honour to God In every thing that relates to God we should with all Humility assume the air and posture of Adoration Any other is at least Foolish and Ridiculous But it is Impious to use such outward Actions as are superstitious and lead Men's Minds to Judgments and Motions which dishonour the divine Attributes They are excusable perhaps in such as have but a confus'd Idea of God But he that is better instructed in Religion and hath a more particular knowledge of the divine Perfections ought not to do any thing out of any humane Consideration that contradicts his own Light X. The greatest part of Christians have a Jewish Spirit Joh. 17.3 their Religion is not
naturally Habits are got and maintain'd by Acts But we cannot frame a resolution of Sacrificing our predominant Passion without a lively Faith and a firm Hope especially when this Passion appears with all its Charms and Allurements And therefore since it is Light and Understanding which illuminates Faith strengthens Hope and discovers to the Mind the ridiculousness and deformity of the Passions we should continually meditate on the true Goods and seek and carefully lay up in our Memory the Motives which may induce us to love them and to despise transient Enjoyments and that with so much the greater diligence because the Light is subject to our Wills and if we live in Darkness it is most commonly our own fault I think I have sufficiently prov'd these Truths II. But when our Faith is not lively nor our Hope strong enough to make us resolve to Sacrifice a Passion which hath got such a Dominion over our Heart that it corrupts our Mind every Moment and draws it to its Party the only thing we ought to do and perhaps the only thing we can do in this Case is to seek for that in the fear of Hell and the just Indignation of an avenging God which we cannot find in the hope of an eternal Happiness and in the Motion which that Fear excites in us to pray to the Saviour of Sinners that he would encrease our Faith and Confidence in him not ceasing in the mean time to meditate on the Truths of Religion and Morality and on the Vanity of transitory Enjoyments for without this we cannot be sensible of our Miseries nor call upon our Deliverer Now when we find in our selves stâ—â—ngth enough to form an actual resolution of Sacrificing our Passions to the Love of Order then tho' according to the Principles which I have laid down in the foregoing Chapters we may through the assistance of Grace by repeating the like Acts absolutely acquire Charity or the habitual and ruling Love of the immutable Order yet it is better without delay to come to the Sacraments and in that actual Motion which the Holy Ghost inspires in us to wash away our Sins by Penance This is undoubtedly the most compendious and certain way to change the Act into a Habit the Act I say which is transient and doth not work Conversion into a Habit which remains and which justifies For God doth not Judge us according to that which is actual and transitory but according to habitual and permanent Dispositions and by the Sacraments of the New Testament we receive justifying Charity which gives us a Right to the true Goods and the assistances necessary for the obtaining of them These Truths I shall here explain either by certain Principles or by Evidence or by Faith III. I think I have shewn in several places and by several ways That God always executes his Designs by general Laws the Efficacy of which is determin'd by the action of occasional Causes I have prov'd this Truth by the Effects of those second Causes which are known to us and I think I have demonstrated it from the Idea of God himself because his Action ought to bear the Character of his Attributes And therefore I refer the Reader for this Matter to my other Writings But if Reason could not lead us to this Truth yet the Holy Scripture would not suffer us to doubt of it in relation to the Subject which I now treat of For the Scripture teaches us that Jesus Christ as Man is not only the meritorious but also the distributive or occasional Cause of all Graces that by his Sacrifice of himself he hath gain'd a Right over all the Nations of the World to make use of them as Materials in building the Spiritual Temple of the Church of which the stately Temple of Solomon was but a Shadow and a Figure and that now and ever since the day of his Ascension he makes use of that Right and raises that eternal Temple to the glory of his Father by the Power which he receiv'd from him in the day of his Victories when he was made High Priest of the true Goods after the irrevocable Order of Melchisedech Eph. 4.15 16. Christ is the Head of the Church he continually infuses into the Members of which it is compos'd 1 Joh. 2.1 1 Tâ—m 2.5 Eph. 5.23 Heb. 7.25 Joh. 11.42 Mat. 28.18 Joh. 13.5 the Spirit which gives it Life and Holiness He is the Advocate the Mediator the Saviour of Sinners He is in the Holy of Holies always Living to make intercession for us and all his Prayers and Desires are heard In a word he himself tells us That all Power was given to him in Heaven and in Earth Now he did not receive this Power as God equal to the Father but as Man like unto us and God communicates his Power to the Creatures no farther than as he executes their Wills and by them his own Designs for God alone is the true Cause of every thing that is done both in Nature and Grace Thus it is certain from the Scripture that Jesus Christ as Man is the occasional cavse which determines the efficacy of that general Law whereby God would Save all Men in and by his Son IV. It is necessary that we should be well convinc'd of this Truth which is essential to Religion by reading the New Testament and particularly the Epistle to the Hebrews And having as I think sufficiently prov'd it in my Treatise of Nature and Grace and in my Christian Meditations I shall not insist any longer upon it I write for Philosophers but they are Christian Philosophers such as receive the Scripture and the infallible Tradition of the Universal Church and I endeavour to explain the Truths of Faith by clear and unequivocal Terms This makes me say that Jesus Christ as Man and High Priest of the true Goods is the occasional cause of Grace I might have call'd him the natural instrumental second distributive Cause or have made use of some other more common Term But the commonest Terms are not always the clearest Tho' People fancy they understand them perfectly yet commonly they scarce know what they say when they use them and if they would take the pains to examine these which I have mention'd they would find that the Term of natural Cause raises a false Idea that that of instrumental is obscure that of second so general that it gives no distinct Idea to the Mind and that of distributive at least equivocal and confus'd Whereas this which I have made use of the occasional cause of Grace hath I think none of these defects at least as to those Persons for whom alone I writ the Treatise of Nature and Grace tho' many others have taken upon them to judge of it who scarce understand the Principles which I have there laid down For this Term denotes precisely that God who doth every thing as the true cause which I think I have prov'd in several places imparts his
Grace only by Jesus Christ the Sacrifice once offer'd on the Cross and now glorified and consummated in God the High Priest of good Things to come the Head of the Church and the Architect of the eternal Temple It clearly denotes that the general Law of the Order of Grace is that God would Save all Men in and by his Son A Truth which S. Paul repeats upon all occasions as being the Foundation of the Religion which we profess It may be I have not light on the proper Word to express clearly that which Faith teaches us concerning Jesus Christ But let not any one therefore be offended with me I am willing to be Taught and shall never contend with Heat and Obstinacy for Terms When any one will give me better I will make use of them But I think that the clearest are the best For we should consider that Words are design'd only to express our Thoughts So that those Words which clearly express false Conceptions are in themselves preferable to those which express the most solid Thoughts confusedly Especially when Men make use of them as I do with a design to explain and prove clearly those Truths which Philosophers themselves do not very well comprehend V. But I desire that the World would do me that Justice or have so much Charity for me as to believe that my introducing some Ideas which I make use of in this Treatise proceeds neither from a resentment against any Persons nor from a desire of justifying my own Notions or ways of Expression I believe that those who have not done me Justice had no design to injure me and that if they judg'd a little too hastily of my Opinion from Terms which they do not understand it was their love to Religion which prompted them to it A Love which cannot be too great and which is hard to be kept within Bounds when it is so fervent as I know it to be in some of my Adversaries The Reader will pardon this short Digression I return to my Subject VI. God never acts without Reason and there are but two general Reasons which determine him to act Order which is his inviolable Law and those general Laws which he hath establish'd and which he constantly observes that so his Actions may bear the Character of his Attributes Therefore seeing that nothing happens in the Creatures which God doth not do and that as to Sinners the immutable order of Justice doth not require that God should do any good to them the Sinner cannot obtain any Good much less Grace without having recourse to the occasional cause which determines the true cause to communicate it to Men. So that there is a kind of necessity that we should know distinctly and precisely what is that occasional cause that so we may make our applications to it with confidence and obtain those assistances without which as I have shew'd it is not possible so much as to form a resolution of sacrificing our predominant Passion to the Law of God VII When a sick Man is in fear of Death and is fully satisfied that there is but one certain Fruit which can restore him to his Health again his Fear is sufficient to make him use some endeavours to get that Fruit. The first Man was immortal only because he knew that the Fruit of the Tree of Life could preserve vigour and give Immortality and that it was in his power to Eat of it So when we are in fear of Hell and know distinctly that Christ is the Tree of Life whose Fruit gives Immortality or to speak clearly and unequivocally to Philosophers when we know that Christ is the occasional cause of Grace the actual fear of eternal Death is sufficient to make us call upon him and pray that he would with relation to us form such desires as may determine God the true cause to deliver us from our Miseries VIII I say once again for we cannot imprint this Truth too deeply in our Minds that Jesus Christ as Man is alone the occasional cause of Grace and it is more certain that his desires procure for us the Spirit which quickens us than it is that to Morrow the Sun will diffuse its Light or the Fire its Heat and Motion The Fire hath sometimes respected the Bodies of Martyrs the Sun is often eclips'd and every Night leaves us in Darkness But Christ never pray'd in vain For if before he had compleated his Sacrifice by which he merited the Glory he now possesses speaking to his Father Joh. 11.42 he said of himself I knew that thou hearest me always Certainly now that he is entred by his Blood into the Holy of Holies and is ordain'd a High Priest of true Goods it would be a very great infidelity to want confidence in him But it may be objected that the Fire communicates its Heat by the necessity of natural Laws and that we cannot come near it without feeling its action whereas on the contrary it depends on the Will of Christ whether he will Pray for those which call upon him This difference is true But what Shall we doubt of the goodness of Christ Can we forget that he bears the Character of the Saviour of Sinners Shall we distrust the promises which he hath made us in so many places of his Gospel Heb. 4.14 15 5 9. Let us remember that we have in him a High Priest who hath experienc'd our Miseries and sympathizes with our Infirmities That he desires nothing so much as to finish his great Work the eternal Temple of which we should be living Stones Luk. 15.7 and that as he saith himself there is Joy in Heaven over one Sinner that repenteth And in those Thoughts let us approach with Confidence the Throne of his Grace the true Mercy-seat Let us ask and we shall receive Let us seek and we shall find let us knock and we shall at last have leave to enter Whosoever shall call on the name of the Lord shall be Sav'd Joel 2.32 The Scripture teaches us these Truths IX So then supposing that a Man fears the terrible Judgments of the living God believes in Christ and calls upon him as his Saviour and that in fine he hath receiv'd from him sufficient Strength to form that noble resolution of renouncing his predominant Passion That which he ought to do in this case is to come without delay and throw himself at the Feet of the Priest that by the Sacrament of Penance he may receive absolution of his Sins and justifying Charity which Sinners receive by this Sacrament when they come to it in the motion which the Holy Ghost inspires tho' he doth not yet dwell in them X. To prove the Truth of what I here assert I say that Christ after his Resurrection appear'd to his Apostles and said to them Peace be unto you Joh. 20.21 As my Father hath sent me even so send I you And when he had said this he breathed on them and
Spiritual and consequently not Rational This is Life eternal to know the true God and Jesus Christ his only Son To have Sentiments worthy of the divine Attributes and Motions agreable to those Sentiments To know Jesus Christ who alone gives us access to the Father and diffuses Charity in our Hearts To be fully convinc'd that he alone is the High-Priest of the true Goods or the occasional cause of Grace that so we may draw near to him with Confidence and by his assistance excite in our selves such Motions as are suitable to the knowledge he hath given us of the true Worship which honours the divine Majesty But instead of this every one frames to himself a Theology a Religion or at least a Devotion apart of which Self-love is the Motive Prejudice and Possession the Foundation and Beginning and sensual Goods the End The Worship of God consists many times only in outward Sacrifices in verbal Prayers in Ceremonies which were at first ordain'd to raise the Mind to God but now serve only by their splendor and magnificence to refresh the Imagination in most People when they are tir'd and out of relish with the performance of their Duties to God Custom human Considerations or Hypocrisy carry their Bodies into the Church But their Minds and Hearts never come there And while the Priest offers up Jesus Christ to God in their Presence or rather while Christ offers up himself to his Father for their Sins on our Altars they on their part Sacrifice to Ambition Avarice or Pleasure spiritual Sacrifices in all the places whither their Imagination carries them CHAP. VI. Of the Duties of Society in general Two sorts of Society Every thing should be refer'd to the eternal Society Different kinds of Love and Honour The general heads of our Duties toward Men. They must be External and Relative The danger of paying inward Duties to Men. The Conversation of the World very dangerous I. HAVING explain'd in general the Duties which we owe to God we must now examine those which we owe to other Men as God hath made us to live in Society with them under the same Law the universal Reason and in a dependance on the same Power that of the King of Kings and supreme Lord of all things II. We are capable of forming Two sorts of Society with other Men A Society for some Years and an eternal Society A Society of Commerce and a Society of Religion A Society maintain'd by the Passions and subsisting in a communion of particular and perishing Goods whose end is the preservation and welfare of the Body and a Society govern'd by Reason supported by Faith and subsisting in the communion of the true Goods whose end is a happy Life to all eternity III. The great or indeed the only design of God is the holy City the heavenly Jerusalem where Truth and Justice inhabit All other Societies shall Perish tho' God be immutable in his Designs But this spiritual Society shall continue for ever The Kingdom of Christ shall have no end His Temple shall be eternal His Priest-hood shall never the chang'd Psal 110.3 The Lord hath Sworn and will not Repent Thou art a Priest for ever after the order of Melchisedeck The House of God is built on an unshaken Foundation on that belov'd Son in whom God is well-pleas'd and by whom all things shall subsist to the Glory of him who gives them their Being IV. When we procure any settlement here below for our selves or our Friends we build on the Sand we place our Friends in a tottering House it will sink under us at the Hour of Death to be sure But when we enter our selves as Workmen in the building of the Temple of the true Solomon and cause others to come in we then labour for Eternity This Work shall last to all Ages This then is the good which we ought to procure for our selves and other Men This is the chief end of all our Duties toward them This is that holy Society which we must begin here below by the love which we owe to one another For since the design of God in these temporary and perishing Societies is only to furnish Christ the Architect of the eternal Temple with fit Materials for the building of his Church we cannot fail of performing essential Duties when we engage in the designs of him who would have all Men to be sav'd and employ all our Faculties in hastning his great Work and in procuring to Men those good things for which they were created V. So when our Saviour bids us Love one another we must not imagine that he absolutely commands us any other thing than to procure one another the true and spiritual Goods What kind of Blessings were those which he showr'd on his Apostles and Disciples Did he give them the fading and perishing Goods such as the pretended Friends of this World give to those that gratify their Passions Did he constantly deliver them out of the Hands of their Persecutors No certainly-Therefore the principal Duties of our Charity do not consist in such things as these We must assist our Neighbour and preserve his Life as we are oblig'd to preserve our own but we must prefer the Salvation of our Neighbour before his and our own Life VI. To Love therefore is an equivocal Term. It signifies Three very different things which we must carefully distinguish To unite our selves by our Will to an Object as our Good or the cause of our Happiness To conform our selves to any thing as our pattern or the rule of our Perfection And to wish well to any Person or to desire that he may be happy and perfect The love of Union is due only to the power of God The love of Conformity is due only to the law of God the immutable Order No Creature is capable of acting on us No Person can be our living Law or our perfect Model Christ himself tho' he was without Sin tho' he was Reason incarnate did some things which we must not do because the circumstances not being the same the intellectual Reason the inviolable Law the indispensable Model of all intelligent Beings forbids us to do them VII So then we must not love our Neighbour with a love of Union nor with a love of Conformity But we may and ought to Love him with a love of Benevolence We must Love him in that sense of the Word which signifies to desire his Happiness and Perfection and as our practical desires are the occasional causes of certain effects which conduce to that end we must use all our endeavours to procure him solid Vertue that he may merit the true Goods which are the reward of it This is the obligation that truly and absolutely lies upon us from that Commandment which our Saviour hath given us in the Gospel to Love one another as ourselves and as he hath loved us VIII To Honour is also an equivocal Word It denotes a submission of the
beget Pride For the Soul doth as it were enlarge and extend it self through the multitude of things with which the Head is fill'd And tho' the content of the Mind be then taken up as I may say with nothing but Emptiness or with things of little or no use as the position of Bodies the the series of Times the actions and opinions of Men yet it imagines it self to have as great an extent duration and reality as the objects of its Knowledge It stretches it self to all the parts of the World It goes back to past Ages and instead of considering the nature of its own Being what it is at present and what it shall be in eternity it forgets its self and its own Country and wanders in an imaginary World in Histories made up of Realities which are now no more and Chimera's which never were XIV Not that we should slight History for example and never study any but the solid Sciences such as of themselves make the Mind perfect and regulate the Heart But we should study them all in their proper order A Man may apply himself to History when he knows himself his Religion and his Duties when his Mind is form'd and he is thereby capable of distinguishing at least in some measure between the Truth of the History and the Imaginations of the Historian He may study Languages But it should be when he is Philosopher enough to know what a Language is When he throughly understands that of his own Country And when the desire of knowing the Thoughts of the Ancients begets in him a desire of knowing the Language For then he will learn more in one Year than he can in Ten without this desire He must be a Man a Christian an Englishman before he is a Grammarian a Poet an Historian or a Foreigner He should not study even the Mathematicks only to fill his Head with the properties of Lines but in order to procure to his Mind that strength extent and perfection of which it is capable In a word he should begin his studies with those Sciences that are most necessary or such as may most contribute to the perfection of his Mind and Heart He that only knows how to distinguish the Soul from the Body and doth not confound his Thoughts and Desires with the different motions of his Machine is more solidly learned and more capable of being so by the knowledge of this one real Science than he that understands the Histories Laws and Languages of all Nations but withal is so deeply Buried as I may say in the Ignorance of his own Being that he takes himself for the more subtil part of his Body and imagines that the immortality of the Soul is a Question not to be resolv'd XV. I am satisfied that I speak nothing but Paradoxes and that it would need a great many Words to persuade others to be of my Opinion But I would have them only open their Eyes Do we find that those who understand Virgil and Horace very well are wiser Men than those that understand S. Paul but indifferently It is experience that must convince such as will not consult Reason Now where is the experience which proves that the reading of Tully is more useful than that of the all-divine Words of the eternal Wisdom O say they we make Boys read Tully for the Latin But why do not they make them read the Gospel for Religion and Morality Poor Children they breed you up like Citizens of old Rome and you will get its Language and its Morals They ne-never think to make you reasonable Men true Christians and Inhabitants of the holy City You are mistaken say they we do think of it we do make it our business But I am sure it 's not the fashion to mind it throughly St. Augustin lamented this in vain Confess l. 1. and it is to no purpose that I trouble my self about it We shall still see young Lads when they come from School and ought to know something for none of them scarce mind any thing afterwards we shall still see them I say ignorant in the knowledge of Man of Religion and Morality For can they be said to know Man who cannot so much as distinguish the Soul from the Body Have they learnt the first elements of Religion and Morality who are not fully convinc'd of original Sin and the necessity of a Mediator They are well stockt with the precepts of Grammar They can say Lilly by Heart and repeat all the cramp Words in Faruaby and Butler This is sufficient They can declaim pro and con on any Subject A rare Qualification indeed to be able equally to maintain Truth and Falshood without knowing how to distinguish one from the other But what It is not reasonable that Boys should know more than their Fathers Nor is it fit that they should have more Learning than some of their Masters XVI But I leave it to Tutors and School-masters to examine the order of their Duties and to take care of the performance of them For I would not have Parents oblig'd to instruct their Children themselves because a great many are not capable of doing it or have other business which you shall never persuade them to be of less Importance than the education of their Children But then they should endeavour at least to choose a good Master Let them not imagine that a Young Man who only understands Greek and Latin and doth not know much less can govern himself is a fit Person to inform the Mind and regulate the Heart of a Child But when they have happily met with one that is let them not by their Example and Behaviour pull down that which a Tutor by his Pains and Diligence hath been building up Children by reason of their weakness and dependence are extremely affected with the Language of the Imagination and Senses with the outward Air and Behaviour especially of their Parents This is a natural Language which persuades insensibly it penetrates the Soul and in a delightful manner begets conviction and assurance in the Mind XVII If a Master teaches his Scholars to judge of things by Principles of Religion and Reason to silence their Senses Imagination and Passions to despise sensible Objects humane Greatness and transitory Pleasures an indiscreet Father shall talk of these false Goods before his Children with such an Air Voice and Gestures as are able to shake a setled Mind and move even those that are least prone to Imitation Perhaps he may speak to them of the true Goods But then his Discourse shall be so Cold and Faint that it shall only beget in them contempt and aversion But you shall hear him Twenty times a Day and that with concern bid them hold up their Head keep their Body steady and carry themselves handsomly He shall applaud and commend them for repeating a few passionate Lines with a Grace He shall sensibly discover his Joy by the Air of his Face if he finds
Feast who disturbs the Table and interrupts the Musick Hinder not Musick verse 3. represents a Head who breaks the agreeable Harmony and Concert of all the Members of the Body which he ought to govern and maintain in a perfect Union and a mutual Correspondence The end of all Government is Peace and Charity and the means of attaining this end is to advance Reason to the sovereign sway for there is nothing but Reason that can unite Mens Minds put them in tune to one another and make them act in concert Reason is a natural and universal Law which few People observe in all Points but no one dares openly reject and which all Men pretend to follow even at the same time that they depart from it VII Wherefore a Magistrate a Father who is the natural Head of his Family a Master who hath Scholars or Servants under him in a word every Superiour ought to breath into his Inferiours a Spirit of Reason Justice and Charity as his and their inviolable Law He should assume to himself no other Right but the use of proper means to make them respect and submit to it But let him not doubt but that all those means are his true and natural Rights in proportion nevertheless to the Authority which he hath receiv'd from the Superiour Power For the Power which gives any Commission doth also give the same Right to the use of all lawful means for the execution of it which that Power it self hath if it self or Custom and especially Reason directs nothing in particular touching these Means Thus a Magistrate hath no power to punish Criminals but according to the Laws tho' he may by his own Authority make use of a thousand ways to prevent their Villanies where the Laws give no particular directions A Father may correct his Children with a Rod or a Cudgel and that severely but he must not kill or maim them and thereby render them unserviceable to the State on which he himself depends and to which they belong A Master may whip his Scholar but he can not use him cruelly and injuriously without injuring the Father who hath not given him this Authority any more than Custom or the Laws of the Community But excepting that which Custom Reason or a Superiour power prescribes those that are in Authority may challenge to themselves as their natural Right the use of all other fit means to reduce such as are under their command to the Obedience not of their own Will but of Reason of Reason I say not their own Will for neither a Father nor a Magistrate nor a Prince no nor God himself if this could be if the Word were not Consubstantial with him if it were possible for him not to beget and love it not God himself I say hath any Right to make use of his Power in obliging Men who were created for Reason to submit to a Will not conformable to Reason VIII Notwithstanding a Servant a Scholar or a Subject ought not to dispute the Will of his Superiours he should have so much Deference for them as to believe that they are rational Men as well as he and much more than he and when Evidence or the express Commandment of the Law of God prescribes nothing to the Contrary he is bound to obey instantly and without murmuring Nay he is not allow'd so much as to offer any Objections in order to be satisfied of his doubts but only when this kind of Liberty carries with it no signs of Contempt and cannot offend the Person in whom he ought to fear and respect the Power of God himself But Superiours on their part should have a great regard to the nicety and scrupulousness of other Men they must not imagine themselves to be infallible nor by their haughty and insolent manner of proceeding oblige those that are under them to fear them instead of fearing God in their Person The invisible God is not so terrible to weak Imaginations as the sensible and threatning Air of a cholerick Father or Master and many times a Superiour heated and disturb'd by Passion makes his Inferiours commit greater Crimes than he doth himself for the suddenness of his Passion having blinded him his Fault is less voluntary but the Offence of those that obey him contrary to Reason is the more hainous because for fear of displeasing and provoking him they deliberately offend against God IX Not that a Superior must never shew his Authority and make himself fear'd by those that are under his Command Reason requires that he should sometimes be angry that as this Passion mechanically produces something terrible in the Face his outward Air may strike a terrour into the Wicked and dispose them to Obedience If this will not do he must also add Threatnings and in the end proceed to Punishment and to a kind of Injury and Violence It is absolutely necessary that Power should make Men submit to Reason and force them to follow it when Reason it self tho' well enough known hath not Charms enough to attract them Men look upon Reason as impotent and unactive as unable to reward its followers and to punish those that side with its Adversaries But they must be deliver'd from this Error in which they are confirm'd by all the prejudices of their Senses and be convinc'd by their Senses and by a visible manner of proceeding that Reason and Power are not two different Deities that the Almighty is essentially Reason and the universal Reason Almighty Those that are powerful and reasonable amongst Men by the particular relation which they have to the divine Power and Reason should by force constrain unreasonable Minds to fear that Reason which they do not love as they should by Reason dispose such as love it to unite themselves to Power and to rejoyce in it in expectation of their Happiness which shall be given to them according to the ruses which the same Reason prescribes Wherefore those that despise Reason must be threatned punish'd and made miserable For since it is easier to obey Reason without Pleasure than to disobey it with Pain perhaps wicked Men being made sensible by the fear of Punishment of the greatness of those Miseries which they may avoid if they will conform themselves to Reason will be more easily dispos'd to follow the Motions of Grace without which no Man can pay to the eternal Law all the Obedience which is due to it X. The Passions are not evil in themselves Nothing is more wisely design'd nor more useful for the maintenance of Society than they provided they are rais'd and govern'd by Reason For sensual Men must be taught by their Senses and carried whether they ought to go by something which may impel and put them in motion A Scholar will not gain much ground under the conduct of a sober phlegmatick slow-pac'd Master without Spirit and without Passion Children and Servants whose Minds are not fashion'd according to Reason advance slowly toward Vertue if they
to one single Person is more cruel than the inhuman Phalaris that it is just that he should suffer like that wretched Prince the same Fire into which he hath made others fall and that it were better for him as our Saviour speaks That he were thrown into the Sea with a Milstone about his Neck XVIII On the contrary we shall see that he who labours under Jesus Christ in the building of the eternal Temple is incomparably more valuable than the greatest Architect that ever was There is nothing now to be seen of the Temple of the great Solomon the Habitation of the living God and the Glory of a whole People but this Man's Work shall remain for ever XIX We shall see clearly that a deform'd Body a rude and unpolish'd Mind a lively and irregular Imagination a Man of no reputation or fortune in the World without Friends and without any Qualifications to recommend him that such a Man I say if he be truly pious if he fears and loves his God is infinitely more worthy of our Esteem than the most beautiful Man in the World the most caress'd and honour'd for his admirable Qualities but with something less Religion Certainly no one will dare to say That God the righteous Judge prefers this Man before the other Therefore we also are bound to prefer the other if we are sufficiently convinc'd of the Difference of their Piety XX. A Man may esteem the quality of a Physician more than that of a Lawyer this is indifferent and depends on Customs which vary according to times and places But to esteem the quality of a Prince more than that of a Christian to value the Title of a Gentleman more than that of a Priest after the Order of the Son of God this is not indifferent Not but that a Man owes to his Prince other kind of Duties than he doth to the Minister of his Parish the Prince hath the sovereign Power and therefore he must pay him the highest Respect and an exact Obedience in all things XXI I have two Relations or two Friends one of them is an honest Missionary who labours with success in the building of the Church the other an accomplish'd Person in all human Sciences a great Mathematician an excellent Philosopher one that knows the Histories of all Nations and speaks their Languages But I do not find that his Learning is serviceable to the eternal Society nay I think I discover the contrary Now which of these two Persons is the most valuable both of them stand in need of my Assistance Which shall I prefer Certainly the good Priest the honest Preacher whom the World despises and not the learned Gentleman whom the World adores I may perhaps give him greater marks of esteem in many Cases for fear of disgusting his nice and squemish Constitution For those that have great Talents in appearance or according to the judgment of Men think every thing their due and that we may not offend them we may sometimes give them those honours which they do not deserve for our outward Actions should be govern'd by the Rules of Charity and sometimes with respect to the false Judgments of Men. But for my inward Esteem and Benevolence I owe them to those who have the greatest Relation to the eternal Society before all others tho' they were my profess'd Enemies and the lowest of Men in the Eyes of the corrupt World XXII Sometimes Circumstances may fall out so that a Man must either give scandal to his Neighbour or lose his honour and his life He cannot well defend Truth without ridiculing him that attacks it and exposing his Party He cannot serve his Friend or it may be his Prince without violating the Christian Charity which he owes to a stranger and being the cause of his Damnation What must a Man resolve in these and innumerable other the like Cases Nothing is more clear according to the Principle which I have laid down For since every thing that relates to infinity becomes infinite it self by that Relation no regard ought to be had to the Rights of a temporary Friendship or Society when the eternal Society is concern'd XXIII But yet we must take care that in preferring the spiritual Advantage before all other Things we do not offend our Friends without cause For we should always do justice before we exercise Charity A Man must not steal to marry a Daughter who he fears will otherwise be ruin'd The Grace of Christ may remedy those disorders He must not give his Friend occasion to break with him by neglecting those Duties which he hath a Right to expect from him nor wound one Man's Conscience to cure anothers We should govern the Duties of Charity by Prudence and endeavour to foresee the Consequences of our Actions But I think I may say in general That there is not a more certain and comprehensive Rule than this to have always a regard to the Rights of the eternal Society when they are mingled with other Interests as it most commonly happens CHAP. VIII Of the Duties of Benevolence and Respect We should procure all Men the true Goods and not relative Goods Who it is that fulfills the Duties of Benevolence The unreasonable Complaints of worldly Men. The Duties of Respect should be proportion'd to the greatness of participated Power I. THe greatest part of what hath been said touching the Duties of Esteem may be also applied to the Duties of Benevolence and Respect However I think it necessary to say something farther of them here that the Nature and Obligations of them may be more distinctly understood II. As to the Duties of Benevolence or Charity we owe them to all Men in general and tho' there be some particular Goods which we ought not to wish nor procure to some Persons nor in some Circumstances yet the true Goods which we may give without depriving our selves or others of them ought never to be refus'd to any one whatsoever We should never conceal Truth the nourishment of the Soul from those that are capable of receiving it We should give good example to all the World No one should ever be excepted in the publick Prayers and Offices of the Church The Sacraments should never be refus'd to such as are rightly dispos'd to receive them These are the true Goods which relate to the eternal Society And since God would have all Men to be sav'd and to come to the knowledge of the Truth he that refuses to any one the Duties of Christian Charity opposes the designs of God and undermines the Foundation of that Society which we have with him by Jesus Christ III. But for the good Things of this World as they are not properly Goods as their real worth depends on the relation they may have to the true Goods in short as they are such things as cannot be communicated without dividing it very often happens that we are oblig'd not to impart them to some Persons For instance if a
Father out of too much Indulgence to his Children who are debauch'd or prone to debauchery furnishes them with Mony he is the cause of their disorders and wrongs the Poor who stand in need of his assistance As he that gives a Sword to a mad Man or a Man transported with Passion is really the cause of the Murder that ensues The Prodigal robs the Poor and by his indiscreet Liberalities kills the Souls of his riotous Companions And he that gives a drunken Servant the liberty to drink as much as he pleases doth him a kindness which is forbidden by the Laws of Charity and Benevolence In a Word he that gives any power to impotent Minds which can neither consult nor follow Reason is the cause of their destruction and of all the Mischiefs which spring from the abuse of Power IV. These are undeniable Truths and the reason of them is plain Mony for instance is not properly a Good because we cannot truly possess or enjoy it for spiritual Subitances cannot possess Bodies It is such a Good as cannot be communicated without division and therefore the love of Benevolence should distribute it in such a manner that it may be useful and become a Good or rather a proper means of acquiring Good to those who receive it For otherwise there is a double breach of our Duty toward our Neighbour We hurt those to whom we give it and we injure all those who by the Laws of Charity have a just title to it to whom we do not give it V. But Pain and Disgrace which in themselves are real Evils become good in many cases and the love of Benevolence which we owe to all Men obliges us to inflict them on those that deserve it over whom we have authority to reclaim them from their disorders by the fear of Punishment She is a cruel Mother that will not suffer a gangren'd Arm of her Child to be cut off But she is much more cruel that suffers his Mind and Heart to be corrupted by Ease and Pleasure He that sees his Friend ruin'd by underhand Intrigues and takes no notice of it or for his own advantage enters into a correspondence in prejudice of the Friendship he hath vow'd is a perfidious Friend and not fit for humane Society But he is much more perfidious who for fear of grieving and displeasing us suffers us to fall into Hell or by gratifying our Passions joyns with the only Enemies we have to blind and destroy us VI. Who then is he that can render to his Neighbour the Duties of Charity or Benevolence Certainly he that knows the vanity of transitory Enjoyments and the solidity of the future Goods the stability of the heavenly Jerusalem built on that immoveable Rock the well beloved Son of the Almighty He that compares Time with Eternity and following the great principle of Christian Morality measures the Duties of Civil Friendship and Society by the Rules of that Society which is joyn'd here upon Earth by Grace and cemented for ever in Heaven by the perpetual communion of a Good which shall be given whole and entire to all and entire to every one of us He in fine that continually meditates on that divine Society which we ought to have with the Father by the Son in the unity of the Holy Spirit the mutual love of the Father and the Son and the Fountain of that happy Love which shall for ever unite us to God He and he alone is capable of paying to his Neighbour the Duties of Benevolence All other Men are destitute of Charity and are so far from loving us with the love which is due to us and is contain'd in the Second great Commandment of the Christian Law that they do not so much as know their essential Obligations toward us The Corespondence they have with us their Friendship their Society will rather be the fatal cause of our Misery than the happy foundation of our Joy and Tranquility VII Let People say what they will that we ought to separate the Laws of civil Society from those of Christian Charity to me they seem inseparable in the practical part The Citizen of my earthly City is already by Grace a Citizen of the holy City the Subject of my Prince is a Domestick of the House of God Now ye are no more Strangers and Foreigners Eph. 2.19 saith S. Paul but Fellow-citizens with the Saints and of the Houshold of God and are built upon the Foundarion of the Apostles and Prophets Jesus Christ himself being the chief Corner-stone in whom all the Building fitly fram'd together groweth unto an holy Temple in the Lord. Shall I then engage in the designs of a Friend who seeks to advance his Fortunes here upon Earth and hazards the possession which he hath in Heaven Shall I by my Counsels and Friends favour his Ambition and advance one who wants that constancy and resolution that are necessary for subordinate Governments to a station which all wise and understanding Men are afraid of A Friend trembles for his Friend when he beholds him in the midst of dangers A Mother is frighted when she sees her Child clambring up a steep Place And shall not I be in fear for a Relation for a dear Friend in Christ whom I see environ'd on all sides with dreadful precipices and yet still climbing higher to a place that makes the strongest Heads giddy VIII The present Life should be consider'd with relation to that which is to follow and shall be follow'd by no other The Society which we now form is no otherwise durable than as it is the beginning of that which shall never have an end It is for this second Society that the First is ordain'd It is to merit Heaven that we live upon Earth I repeat this Truth often because it is necessary that we should be throughly convinc'd of it We should engrave it deeply on our Memory We should incessantly revolve it in our Mind for fear lest the continual action of sensible Objects should blot out the remembrance of it If we are fully convinc'd of this Truth if we make it the Rule of our Judgments and desires we shall not be concern'd at the want of those things which we shall not much esteem We shall not then take such measures as tend only to make us happy upon Earth and before the time of recompence but such as lead us whither we ought to direct our aim to that perfection which makes us acceptable in the sight of God and worthy to enter into an eternal Society with him through Christ our Lord. IX But because Men have but a weak and abstracted Idea of the greatness of future Goods they seldom think on them and when they do they are not affected with them for only sensible Ideas shake the Soul only the presence of Good and Evil touches and puts it in Motion On the contrary the Imagination and Senses being continually and forcibly struck by the Objects which are