playing the good stewards, to the honour of our great Benefactor, and the good of our fellow-creatures. 262. But it is an injustice too; since those higher ranks of men are but the trustees of heaven, for the benefit of lesser mortals; who, as minors, are intitled to all their care and provision. 263. For though God has dignified some men above their brethren, it never was to serve their pleasures, but that they might take pleasure to serve the public. 264. For this cause, doubtless, it was that they were raised above necessity, or any trouble to live, that they might have more time and ability to care for others: and it is certain, where that use is not made of the bounties of providence, they are embezzled and wasted. 265. It has often struck me with a serious reflection, when I have observed the great inequality of the world; that one man should have such numbers of his fellow-creatures to wait upon him, who have souls to be saved as well as he; and this not for business, but state. Certainly a poor employment of his money, and a worse of their time. 266. But that any one man should make work for so many, or rather keep them from work, to make up a train, has a levity or luxury in it very reprovable, both in religion and government. 267. But even in allowable services, it has an humbling consideration, and what should raise the thankfulness of the great men to him, that has so much bettered their circumstances, and moderate the use of their dominion over those of their own kind. 268. When the poor Indians hear us call any of our family by the name of servants, they cry out, "What! call brethren, servants! We call our dogs servants, but never men.' The moral certainly can do us no harm, but may instruct us to abate our height, and narrow our state and attendance. 269. And what has been said of their excess, may, in some measure, be applied to other branches of luxury, that set ill examples to the lesser world, and rob the needy of their pensions. 270. God Almighty touch the hearts of our grandees with a sense of his distinguished goodness, and the true end of it; that they may better distinguish themselves in their conduct, to the glory of him that has thus liberally preferred them, and to the benefit of their fellow-creatures. Of Refining upon other Men's Actions or Interests. 271. This seems to be the master-piece of our politicians: but no body shoots more at random, than those refiners. 272. A perfect lottery, and mere hap-hazard! Since the true spring of the actions of men, is as invisible as their hearts; and so are their thoughts, too, of their several in terests. 273. He that judges of other men by himself, does not always hit the mark; because all men have not the same capacity, nor passions in interest. : 274. If an able man refines upon the proceedings of an ordinary capacity, according to his own, he must ever miss it but much more the ordinary man, when he shall pretend to speculate the motives to the able man's actions: for the able man deceives himself, by making the other wiser than he is in the reason of his conduct; and the ordinary man makes himself so, in presuming to judge of the reasons of the abler man's actions. 275. It is, in short, a wood, a maze; and of nothing are we more uncertain, nor in any thing do we oftener befool ourselves. 276. The mischiefs are many that follow this humour, and dangerous for men misgaide themselves, act upon false measures, and meet frequently with mischievous disappoint ments. 277. It excludes all confidence in commerce; allows of no such a thing as a principle in practice; supposes every man to act upon other reasons than what appear, and that there is no such thing as uprightness or sincerity among mankind : a trick, instead of truth. 278. Neither allowing nature, or religion, but some worldly fetch or advantage, the true, the hidden motive, to all men to act or do. 279. It is hard to express its uncharitableness, as well as uncertainty; and has more of vanity than benefit in it. 280. This foolish quality gives a large field; but let what I have said, serve for this time. Of Charity. 281. Charity has various senses, but is excellent in all of them. 282. It imports, first, the commiseration of the poor and unhappy of mankind, and extends an helping-hand to mend their condition. 283. They that feel nothing of this, are, at best, not above half akin to human race; since they must have no bowels, which makes such an essential part thereof, who have no more nature. 294. A man! and yet not have the feeling of the wants or needs of his own flesh and blood! A monster rather! And may be never be suffered to propagate such an unnatural stock in the world! 285. Such an uncharitableness spoils the best gains; and two to one but it entails a curse upon the possessors. 286. Nor can we expect to be heard of God in our pray. ers, that turn the deaf ear to the petitions of the distressed amongst our fellow-creatures. 287. God sends the poor to try us; as well as he tries them, by being such and he that refuses them a little, out of the great deal that God has given him, lays up poverty in store for his own posterity. 288. I will not say these works are meritorious; but I dare say they are acceptable; and go not without their reward though, to humble us in our fulness, and liberality too, we only give what is given us to give, as well as use : for if we ourselves are not our own, less is that so which God has intrusted us with. 289. Next, charity makes the best construction of things and persons; and is so far from being an evil spy, a backbiter, or a detractor, that it excuses weakness, extenuates miscarriages, makes the best of every thing, forgives every body, serves all, and hopes to the end. 290. It moderates extremes, is always for expedients, la. bours to accommodate differences, and had rather suffer than revenge and is so far from exacting the utmost farthing, that it had rather lose, than seek its own violently. 291. As it acts freely, so zealously too; but it is always to do good, for it hurts nobody. 292. An universal remedy against discord, and an holy cement for mankind. 293. And, lastly, it is love to God and the brethren, which raises the soul above all worldly considerations: and as it gives a taste of heaven upon earth, so it is heaven, in the fulness of it, to the truly charitable here. 294. This is the noblest sense charity has; after which all should press, as that more excellent way. 295. Nay, most excellent: for as faith, hope, and charity were the more excellent way that the great apostle discovered to the Christians (too apt to stick in outward gifts and church performances) so, of that better way, he preferred charity as the best part, because it would out-last the rest, and abide for ever. 296. Wherefore a man can never be a true and good Christian without charity, even in the lowest sense of it: and yet he may have that part thereof, and still be none of the apostle's true Christian; since he tells us, "that though we should give all our goods to the poor, and want charity (in her other and higher senses) it would profit us nothing." 297. Nay," Though we had all tongues, all knowledge, and even gifts of prophecy, and were preachers to others, aye, and had zeal enough to give our bodies to be burned, yet if we wanted charity, it would not avail us for salvation." 298. It seems it was his (and indeed ought to be our) unum necessarium, or the "one thing needful :" which our Saviour attributed to Mary, in preference to her sister Martha, that seems not to have wanted the lesser parts of charity. 299. Would God this divine virtue were more implanted and diffused among mankind, the pretenders to Christianity especially; and we should certainly mind piety more than controversy, and exercise love and compassion, instead of censuring and persecuting one another, in any manner what soever. |