Of wisdom three books / written originally in French by the Sieur de Charron ; with an account of the author, made English by George Stanhope ...

CHAP. III. True and Substantial Integrity of Mind, the first and fundamental part of Wisdom.

[unspec 1] THE Directions laid down in the two foregoing Chapters, being such Preparations, as were thought necessary for disposing aright, the person who aspires after Wisdom, and qualifying him to make successful progress in it; That is, By remo∣ving the Obstructions, and cleaning his Mind of Pre∣judices; and setting it at large from the Slavery and Confinement of Popular Opinions, and private Pas∣sions: and also by advancing to that noble and happy Freedom of Thought and Will already descri∣bed; that from hence, as from some advantagious rising ground, he may take a full prospect, and arrive at a clear and distinct Knowledge, and attain to an absolute Mastery, over all the Objects and Things that occur to him here below; (which is the peculiar Character and Privilege of an exalted and resined Soul;) It may now be seasonable to ad∣vance in the Method proposed at our Entrance into this Book; by giving some fit Instructions and gene∣ral Rules of Wisdom. The Two First whereof, are

still in the nature of Prefaces to the Main Work; necessary to be laid in the Quality of Foundations, upon which to raise this Glorious Superstructure. And the Former and Principal of these two, design∣ed for the Subject of This Chapter, is Probity, and Sincerity.

That true Honesty and Integrity of Heart and Life is the First, the Chief, the Fundamental Point of True Wisdom, is an Assertion, which it may per∣haps be thought needless for me to give my self any great trouble in proving. For in truth, all Mankind agree in highly extolling, and zealously pretending to it; (though it is but too manifest, that what some do in this kind seriously, and out of Conscientious regard to their Duty, and the real Worth of this Vir∣tue; others put on only, to set the best face upon the matter; and are compelled to dissemble from Shame, and Fear, and the Ill-consequences of avowing the contrary.) Thus far then the whole World is agreed; that Honesty is recommended, and respected, and at least complimented; every Man professes to be passionately in love with it, and subscribes himself its most Faithful, most Affectionate, and most Devo∣ted Servant. So that I may spare my self the pains of arguing in behalf of the Thing in general; but I am afraid notwithstanding, it will prove no such easy matter to make Men agree with the Notions of that, which in my esteem is the True and Essential Honesty, and to persuade the as universal Love, but especially the universal practice of That, which I think necessary upon this occasion. For as to That, which is in common vogue, and usually reputed such; though the World I know are generally satis∣fied, and trouble themselves so little about under∣standing or attaining to any thing better, that (ex∣cept a very few Wise Men,) they have no Ideas, no Wishes beyond this; yet I make no difficulty to af∣firm, that it is all but a spurious and counterfeit

Virtue; Sham and Trick; and the product of Art and Study, Falshood and Disguise.

[unspec 2] Now first of all, We cannot but be sensible, * 1.1 that Men are very often drawn on, and pusht forward to good Actions by several sorts of Motives. Some∣times such as are by no means commendable; As Natural Defects, and Infirmities, Passion and Fancy, nay sometimes by Vice, and Things in their own Nature Sinful. Thus Chastity, and Sobriety, and Temperance of all sorts, may be, and often are, owing to a weak Body, and tender Constitution, which cannot support Excess. Contempt of Death, to Peevishness and Discontent; Patience under Mis∣fortunes, Resolution and Presence of Thought in Dangers, to Want of Apprehension and Judgment, and a due sense, how great or imminent the Dan∣ger is. Valour, and Liberality, and Justice, are often inspired and practised by Ambition and Vain∣glory; the Effects of good Conduct, discreet Ma∣nagement, of Fear, and Shame, and Avarice. And what a World of renowned and noble Exploits have been owing to Presumption and Foolhardiness; Rashness and Inconsideration? Thus, what we com∣monly call Actions and Instances of Virtue, are in reality no better than Masks, and counterfeit Ap∣pearances of it: They have the Air and the Com∣plexion, but by no means the Substance of it. So much resemblance there is, that the Vulgar, who are no Criticks in Faces, may easily mistake the one for the other; and so much of good there is in the Effects and Consequences of such Actions, that other people may be allowed to call them Virtuous; but it is impossible the person himself who does them, should esteem them such; or that any consi∣dering Man can either allow them this Character, when nicely examined; or think one jot the bet∣ter of the Man that does them. For Interest, or Honour, or Reputation, or Custom and Compliance,

or some other Causes altogether foreign to Virtue, will be found at the bottom; and however beautiful the Front may be, the Foundation is rotten and stark naught. Sometimes very great and surprizing things are the Result of nothing better, than mere Stupidity and Brutishness; which gave occasion for that Reflection, That Wisdom and Insensibility met together in the same Point, and both of them felt and hardened themselves alike under Accidents and Misfortunes. From all which, and a great deal more, that might be said, it appears, how exceeding dangerous and uncertain a method those men take, who look no further than the outward Face of things, and from the actions, as we see them, form a peremptory Judgment of the Probity, or the Disingenuity of the Person. Whereas, for a right understanding of this matter, we ought to take a distinct view of the In∣side; examine the whole Movement; and mark well what Springs they are, that set it on going. For it often happens, that very ill men do very good, and commendable, and beneficial Actions: And both Good and Bad men restrain themselves, and avoid Evil; but though both abstain alike, yet they do it out of very different Principles, as Horace hath observed pertinently enough to this purpose,

* 1.2So Crafty Foxes dread the secret snare; The Kite and Hawk, although the Bait be fair, Yet never Stoop, where they Suspect a Gin. The Good for Virtue's Sake abhor a Sin; 'Tis fear of Pumshment restrains Thy Will. Give leave; How eagerly wouldst Thou be ill? Horace by Creech.

To make a just discovery of the Man, and inform our selves, what is Honesty and Sincerity indeed, the Actions are too weak an Evidence, and he that goes no farther, can know nothing. These are on∣ly the gross Substance, a Copy of his Countenance, and the Counterfeit Lustre of a False Stone; The Jewels cannot be distinguished with so superficial a view; it is not enough to hear the Sound, we must judge the Harmony, and know what Hand it is, that moves the Strings. For the Motive and Cause is the Life, and Soul of all, and gives both Being and Denomination to the whole Action. This is the only Mark we have to judge by; and every Man is chiefly concerned to take care that This be pure, and good, and in every regard what it ought to be. All which depends upon the Uprightness of the Intention, and Unblemish'd Honesty of the Heart; and that is the very Quality we are now looking after.

[unspec 3] That Integrity, which passes in common Estima∣tion for the True,* 1.3 and is generally recommended and extolled,a nd which indeed is all, that those who have the Character and Commendation of Just, and Honest, and Fair-dealing men pretend to, is at the best but a mean, and formal, and pedantick Virtue: Such as is a Slave to Laws, and takes its Measures from thence; is check'd and kept under by Hope and Fear; is acquired, learned, produced and practiced upon the account of, and in submissi∣on to the Religion we profess, the Government we live under, the Customs of our Country, the Com∣mands of our Superiors, the Examples of Them we converse with, bound up in Forms, and limited by the Letter of the Law; an effeminate, poor-spirited Honesty, perplexed with Doubts, and Scruples, and Terrors of Conscience. For some People never think themselves innocent, and as they should be; when their Minds are quiet, and easy, and void of

Fear. Now such an Honesty as this, must not only be mutable and manifold in several parts of the World, and vary as the Religion, and Laws, and Examples, and Forms and Modes of the Countries, where men happen to converse, shall vary; (For where the Springs of Action change, the whole Movement must needs change proportionably). But, which is yet more to its disparagement, it must needs be irregular, and unequal; inconsistent with it self; floating and unsettled; full of Ebbings and Flowings, Intervals of Heat and Cold; inconstant and precarious; depending on the Events and Suc∣cesses of Affairs; the Offering of Occasions, and Interposition of sudden Emergencies; the Diffe∣rence of Persons and Circumstances; and a thou∣sand other unforeseen Accidents, which move this Man and his Virtue, as a Boat is moved by Sails and Oars, by sudden strokes and spurts; and gusts and pusss of Wind. In a word, These Men are good purely by Chance, by fits and starts; by ex∣ternal and very distant motives; and not in reality, and by virtue of a fix'd and governing Principle. This Defect of theirs is what not only standers by, but even themselves are insensible of; they never observe, nor discover their own imperfections, but it were easy to shew them to themselves, and make the thing plain to them, by holding a stiff Rein, observing them more nicely and distinctly; and quickning their attention a little. And indeed no∣thing would be a more effectual Conviction of their Deficiency, than the mighty inequality of their Actions and Tempers, and their own Disagree∣ment with themselves. For in one and the same case, you shall find them coming to quite different resolutions and determinations; and acting in direct contradiction, to what they have done before. Sometimes they are so heavy and dull, that neither Whip nor Spur can get them forward; and presently

upon the full speed, that no Bit can stop them. Now this prodigious unevenness and difference of Behaviour is occasioned by the difference of those external Motives, by which they are governed and managed; And as These sometimes agitate and heat them violently, swell, and multiply; or grow lukewarm and cold, and flag and droop again; so must Their Virtue and Zeal needs increase and abate accordingly; and thus it distinguishes it self from Real and Substantial Virtue, by that Property natu∣ral to all Accidents; which is, the being capable of Augmentation and Diminution; and so of no bet∣ter Extract, than all those Qualities, whose disho∣nour it is, according to the Terms of the Schools, Recipere magis & minus.

[unspec 4] Now That True and Substantial Integrity, which I insist upon at present as a necessary qualification,* 1.4 in order to Wisdom, is free, and easy; void of Affe∣ctation and Constraint; masculine and generous; pleasant and chearful; equal and uniform; constant and steady; magnanimous and brave; keeping on its own course, and never looking to the right hand, or to the left; never standing still, or slackning, or quickning its pace; upon the account of Wind or Weather; Accidents and Occasions may change, but This continues always the same. It is not in the power of any thing to alter or shake it; my mean∣ing is, that the Man's Judgment and Will are fixed and immutable; and the Soul, where this Integrity hath taken up its Residence, is never to be corrupted, or diverted to dishonest purposes. For the Sincerity of the Heart is the Virtue we are treating of; There it is lodged, by That we must judge; for External Actions, and those especially that are of a publick Capacity and Importance, are of a Nature and Con∣sideration very different from this; as I shall have oc∣casion to shew hereafter, when my Method brings me to treat of them distinctly.

[unspec 5] Of this I shall give my Reader some description, when I have first desired him to recollect what was said in the Preface; and that in agreement to the design of this Treatise, I speak of Probity and Wis∣dom at present, as Virtues purely Human, such as entitle a Man to the Character of an Honest or a prudent Man with regard to Civil Affairs, and com∣mon Conversation; without any respect at all to the Christian and more exalted sense of the thing. Of which nevertheless, though Foreign to the gene∣ral Intent of my Book, I shall take occasion to say some little matter, before I leave this Subject.

The true Spring and Source of this Probity is Na∣ture; which obliges a man to be such as he ought to be; that is, to conform, and govern himself ac∣cording to her Dictates and Directions. For Nature maintains a twofold Character, and is at once a Mistress to Command, and a Law to teach, and set us out our Duty. With regard to the former of these Capacities, there is an Internal, Universal, that is, a natural Obligation incumbent upon every Man, to be an honest, sincere Man, and so to an∣swer the End of his Creation. And This is an Ob∣ligation so strong, an Inducement so weighty, that no one need look for any greater, any additional Motives; nor indeed is it possible, to find any that deserve greater Deference and Regard; any antece∣dent to it, since its Validity is of the same date with our Selves, and both It and We came into the World together. Every Man ought to make it his business and care to be a good Man, upon this very account, because he is a Man; for he who is regardless of this point, is a Monster, renounces himself, reproaches his Nature, and in effect ceases to be, what he ap∣pears, and usurps a Form, which of Right belongs not to him. This Probity must also be of its own growth, without Cultivating or Constraint; that is, It must proceed from an Internal Principle, which

God hath wrought into our Nature and Constitu∣tion; and not be the effect of Accident, or any foreign Inducement. No Man, whose Will is un∣corrupt, would chuse a thing in its declension, as debased and fallen from its natural Perfection; It is a Contradiction to pretend a Man desires a thing, and that he is indifferent at the same time, whether it be what it ought, and have all the Commendable Qualities of right belonging to it. A Man is solici∣tous to have all his parts in their true Perfection; his Head, his Eyes, his Judgment, his Memory, his whole Body; nay, the very Conveniences and Ac∣coutrements belonging to that Body; and shall his Will and his Conscience be the only neglected things about him? Shall it be no part of his Care whether These have their due Integrity or not? I would have a Man resolute in Goodness, though it were but purely upon his own account, and in regard to his Character as he is a Man; sensible, that to Act other∣wise, is, as much as in him lies, to abandon and destroy himself; and thus Probity will be an Inter∣nal Principle, as essential to, and of a piece with him, as He is with himself. No external Cause is capable of being a sufficient Foundation for it, be∣cause all such are foreign and accidental; and as such are liable to Changes and Decays; and when∣ever the Foundation sinks, the Superstructure must of necessity tumble with it: If a Man be virtuous and just for the sake of his Reputation, or any other Advantage, What Obligation will this be to his Re∣tirements, to his Solitary Actions? Take off the Hopes of his Virtue being known, and you either take off the whole thing, or cool, and check his vigour in the practice of it. If fear of Laws and Punish∣ments restrain him; put him but in a way to elude the Laws, and escape publick Discovery; and what shall secure his Honesty then? So poor, so precari∣ous; so uncertain a thing is this Occasional Virtue:

And yet This is the Virtue in vogue, and what very few rise beyond. As the World goes, 'tis very well if all these Considerations will prevail upon Men to do what becomes them; nay if their Actions be com∣mendable or blameless, whatever their secret Dispo∣sitions are. Now I expect, in the person whom this Treatise undertakes to form, a Probity that will stand upon its own bottom; so firmly rooted, that you can no more separate it from the Man, than you can his very human Nature it self. I expect he should never yield to do an Ill thing, though he could be assured it will never be known. For is it possible to conceal it from himself? And if his own Con∣science be privy to it, what need any farther Wit∣nesses? This One is more than all the World besides. By the same reason he must be as obstinately good, notwithstanding any Recompence which would bribe him to be otherwise; for it is impossible he should receive a valuable Consideration in this Case; and nothing can be so near to him, as his own Es∣sence, which Wickedness impairs and corrupts. To yield upon such Temptations, is like the being con∣tent with a very ill Horse, provided a Man have an embroider'd Saddle. I must therefore insist upon it, that being a Man, and taking care to live as becomes one, that is, taking care to be a sincere good Man, should always go together, and be above the power of all the World to separate them. This particular I think is sufficiently urged, let us now proceed to the next.

[unspec 6] Now the Model and Pattern, the Spring and Source of this Integrity, is the Law of Nature; by which I mean Universal Equity and Reason, that Candle of our Maker lighted up in every breast, to guide, and shine in us perpetually. For This is the Dictate and Direction of God himself; He is the King, and This the Fundamental Law of the Uni∣verse, a Ray and Beam of the Divine Nature, that

flows from, and hath a necessary Connection and Dependence upon that Eternal and Immutable Law, which the Almighty prescribes to his own Actions. A Man that proceeds upon this Principle, is his own Rule; for he acts in agreement with the noblest and most valuable part of his Nature. This Man's Honesty is Essential to, and Inseparable from him; not precarious and uncertain, and owing merely to Chance and Occasion; For this Light and Law is born with, and bred in us; a piece of our Frame, and Original. Constitution; and from thence ob∣tains the Name of Nature, and the Law of Nature. Such a Man by consequence will be a good Man constantly, and at all times; his Virtue will be uni∣form and even; every Place, every Emergency will find him the same. For this Law of Nature is per∣petual; the Obligation of it is lasting and inviola∣ble; the Equity and Reason of it are Eternal; written in large and indelible Characters; no Acci∣dent can deface them, no length of time waste or wear them out; even Wickedness it self, by the Customary Habits whereof the positive and additio∣nal Improvements of this Law, are corrupted; yet cannot debauch, or exterminate these first and Na∣tural Notions; no Place, no Time can alter or dis∣guise them; but they continue every where the same. The Collections inferred from them differ infinitely, but these first Principles themselves, which are the Ground of all Moral Institutions, ad∣mit of no Change, no Increase, no Abatement; no Fits and Starts, no Ebbings and Flowings; but, as they are a part of our Substance, so do they agree with what the Schools say of all Substances in general,* 1.5 that it is contrary to their nature to be more or less than they are. Why then, Vain Man, dost

thou trouble thy self, to seek abroad for some Law and Rule to Mankind? What can Books or Masters tell thee, which thou mightest not tell thy self? What can Study or Travel shew, which at the ex∣pence of much less pains thou might'st not see at home, by descending into thy own Conscience, and hearkning attentively to its Admonitions? When Ignorance of this kind is pretended, the same Reply is fit for Thee, which would be given to a shuffling Debtor; who, when Payment is demanded, pro∣fesses not to know how the Money became due, when all the while he hath the Bill about him: For thou carriest the Bond, and the particulars of thy Debt in thy own Bosom; and what thou seekest In∣formation of from others, canst not but know, if thou consult thy Self.

To what purpose is all this Labour and Cost; the toilsome tumbling over of Codes, and Institutes; of Precedents, and Reports; of Statutes and Re∣cords, when all these are contained in one small portable Volume? The Two Tables of Moses, the Twelve Tables of the Greeks,* 1.6 the Law written in the hearts of Them who had no Law; and in short, all the Rules of Equity, and Good Laws, that have any where been enacted, and obtained in the World, are nothing else but Copies and Transcripts produ∣ced in open Court, and published from that Origi∣nal, which thou keepest close within thee, and yet all the while pretendest to know nothing of the matter; stifling and suppressing, as much as in thee lies, the Brightness of that Light, which shines with∣in; and so falling under the Condemnation of those mentioned by the Apostle,* 1.7 who hold, or detain the Truth of God in Unrighteousness. If This have not been sufficiently published, and promulged as loud, as clear, as intelligibly as other humane Laws, the only Reason is, that that Light which is really All-heavenly and Divine, hath been put under a Bushel,

that is, too much neglected, and industriously for∣gotten. All other Institutions are but so many Ri∣vulets and Streams derived from this common Source: And although they be more visible, and obvious, and express, yet is not the Water they carry so co∣pious, nor so lively and pure, as that of the unseen Spring within thy own Breast; if thy own Negli∣gence did not suffer it to waste and dry up. It is not, I say, so Copious; for as one well observes,* 1.8 What a world of Good Offices are there, which Prety, Humanity, Liberality, and Fidelity require from a Man, and yet no written or positive Law ever prescribed? Alas! how poor and scanty a thing is that Honesty of your Formal and Hypocritical Pretenders, who stick to the Letter of the Law, and think, when That is sa∣tisfied, they have fully discharged their Duty; whereas there are infinite Obligations incumbent up∣on a Man, which no human Law ever binds upon him.† 1.9 He that is honest only in the Eye of the Law, hath but a very slender sort of Innocence to boast; for the Measure of our Duty is of a much larger extent, than the Law can pretend to.

There are infinite Cases un∣foreseen; sudden Emergencies, and extraordinary Conjunctures; the Occasions and Circumstances whereof are too many and too intricate, for any human Wisdom to foresee; and much more im∣possible for it to make any competent Provision for; so that a Man must often be left to his own Judgment and Discretion; and, even where he is not, a Good Man will sometimes think the Rule too narrow; and disdain to consine or cramp up his Virtue within the Compass of that, which was

thought necessary to be imposed upon every Com∣mon Man.

And as this invisible Fountain with∣in is more exuberant and plenteous; so is it more lively, and pure, and strong, than any of those Streams derived from it. Of which we need but this single Testimony; That, whenever any Disputes arise about the Interpretation and right Execution of a positive Law, the constant and best Method of Understanding the Equity and true Intent of it, is by running it back to its first Head, and observing what is most agreeable to the Law of Nature in the Case; This is the Test and Touch, This the Level and the Truth, by which all the rest are to be judg∣ed. For, as we commonly say,* 1.10 Reason is the Soul and Life of the Law; here we find things clear and limpid in their Source, which when drawn out into Rivulets, grow foul and sullied, by all that Faction, and Interest, Ambition, and serving of Parties, which corrupt all human Sanctions and Establish∣ments.

And thus I have described to you a Real, Sub∣stantial, Radical, Fundamental Honesty; born with us; rooted in us; springing from the Seed of Uni∣versal Reason. This in the Soul, is like the Spring and Balance in a Clock, it regulates all its motions; like the Natural Warmth in the Body, which sustains and preserves it self, and is both its own Strength and Safety, and the Person's to whom it belongs. The Man that proceeds according to This, acts in conformity to the Will of God, in consistence and agreement with himself; in compliance with Nature; and obedience to those Rules, upon which all Go∣vernment and Civil Constitutions are founded; he proceeds smoothly, gently, silently; His Virtue draws little Observation perhaps, as it makes no

Noise; but slides on, and keeps its Course, like a Boat carried down by the Course of the Water in a Calm day: Whereas all other sorts of Virtue are the Products of Art and Accident, grafted into us by Discipline, and not of our own natural growth; fickle and out of Temper, like the Intermitting Heat and Cold of a Fever; they are acquired at first, and drawn out into exercise afterwards, by Chance and Occasion, practised upon foreign and distant Considerations; acting by sudden starts, and short spurts; with Clamour, and Noise, with Hurry and Clutter, with Ostentation and Vainglory.

[unspec 7] And from hence we are led to the true meaning of all those Glorious things, which Philosophers and Wise Men in all Ages have said of Nature: For what Doctrines are more common in the mouths of every one of them, than these,* 1.11 That the way for a Man to live well, is to live agreeably to Nature; That a perfect Conformity with Nature is the Supreme Good, the most exquisite Happiness Mankind are capable of; That if we make Nature our Mistress, and Guide, and constantly follow the Directions she gives, we shall never go amiss? By all which it is plain, that Nature is set to signify that Universal Reason and Equity, which is given for a Light to our Minds; and is both of that vast comprehension, as to contain under it the Seeds of all kind of Virtue, Probity, and Justice; The Com∣mon Parent, that gives Birth to all wholsome and good Laws, all just and Equitable Judgments, that ever were or will be given; and also of that Clearness and Perspicuity too, that Men of the meanest Ca∣pacity and Attainments, might determine themselves, and be conducted by it. Whatever scandalous or

disparaging Reflections some may asperse Nature with, or how great a part of them soever this Cor∣rupted State of it may deserve, yet there is no doubt to be made, if we look back to their Original, and primitive Constitution, but all things were created and disposed in the best Order and Condition they were capable of; and had their first Motions toward Good infused and interwoven with their Being, and strong Tendencies to the End they ought to aspire after. This was the Work and Wisdom of Nature; and from hence it is, that no Man who follows and obeys her Dictates, can ever fail of obtaining and en∣joying the End, and true Happiness proper to his Species. For after all; Men are naturally and origi∣nally Good; and when they follow Evil, they for∣sake Nature, and are seduced by the false Allure∣ments of Profit, or of Pleasure: And because These are the two governing Motives, and such as will be sure to bear a powerful Sway in the World; there∣fore the Makers of Laws have always found it ne∣cessary to propose two contrary Objects, that is, Re∣ward and Punishment, to the Persons whose Obe∣dience they would engage. And the Design of These is by no means to put a Violence upon their Wills, and so constrain them to act against natural Inclina∣tion, as some weakly imagine; but it is in truth, to* 1.12 reduce them to better sense, and bring them back to that, which is not only the best, but was the first and most natural Inclination of their Minds, till perverted by wicked and deceitful Appearances of Counterfeit Good.

Nature without all Controversy is a sufficient Guide, a gentle Mistress, capable of instructing

every one of us, in all the Branches of our Duty, provided we would but be as careful to hearken to its Admonitions; to exert, and keep it awake and active. There is no need for Us to beg or to bor∣row from Art and Learning, those Means, and Re∣medies, and Rules, which are necessary for the good Government of our selves; for each of us can subsist and live by himself; his own proper Stock is suffi∣cient to maintain him. A Happy, and a Contented Life is indeed what every one does and should aim at; but these are Blessings by no means entailed up∣on Learning, or Parts, or Greatness, or Honour; a Man may attain them, and never see the face of a Court, or a City. There is a Proportion common and natural to all, which is enough for this pur∣pose; and All beyond that, however valuable, as additional Advantages, are yet by no means necessa∣ry; we can do very well without them; and which is worse, we are so far from doing very well upon their account, that they do but increase our Trou∣bles and our Difficulties, and do us more Hurt than Good. How many plain, and ignorant, and mean Men do we see, that live with more sensible Plea∣sure and Satisfaction, more sedate and undisturbed both in their Minds and Fortunes; and upon occa∣sion can meet, and encounter Poverty or Pain, Dan∣ger or Death, with a better Grace, and greater Com∣posure, than the most Learned, and celebrated Phi∣losophers? And if one take the pains to observe it nicely, you will find more frequent Instances, more eminent Patterns of Patience, and Constancy, and Evenness of Temper, among plain Countrey Peo∣ple, and those of mean Condition, than all the Schools can boast of. These are simple and unaffect∣ed, they go on where Nature leads, are influenced by the Reasons she suggests, and the Impressions she makes, without creating new and imaginary Trou∣bles. They feel no more than is to be felt, and use

no Art and Industry to torment themselves; Their Passions are low, and quiet, and smooth, in com∣parison of Theirs who take pains to rufflle them; and esteem it a piece of Bravery to indulge and blow them up; and so they go on in all their Af∣fairs more calmly and considerately, without Heat, or Disorder; whereas others look big and bluster, do every thing with Pomp and Hurry; are in perpetual Agitation and Alarm, and keep themselves and all Mankind awake. One of the greatest Masters, and most exquisite Improvers of Nature was Socrates, as Aristotle was proportionably Eminent for Art and Learning. Each of these in their respective Province was wonderful; but it is observable, that Socrates took a plain, and natural way, insinuated himself by vulgar Arguments, familiar Similitudes, an easy Style; and, by talking as a downright Countrey Fellow, or a good discreet Woman would have done, did not only suit himself better to the Capacities of Men, but laid down such useful Precepts, and Rules of a Virtuous Life; such powerful Antidotes against all manner of Sufferings, and Accidents, that the Strength and Vigor of them was never yet improved, nor the Success, exceeded, shall I say? No, not so much as matched; or any thing like it invented by all the Study and Acquired Learning in the World.

[unspec 9] But alas! we are so far from trusting to the Gui∣dance of Nature, that we never so much as give it the Hearing. The Violence put upon it, and the intractable Temper of Vice and Extravagance, of unruly Appetites, perverse Dispositions, and depra∣ved Wills, which are eternally striving to choak, and suppress, nay quite to deface, and utterly to ex∣tinguish, as much as in them lies, the Light within; that mortify and kill the very seeds of Virtue; these are too gross to come within the present Account. My Complaint is, that whereas the Concurrent Advice of all Wise men hath been to follow Na∣ture,

the Generality of Mankind run away from it. We let it sleep, and rust upon our hands; play Tru∣ant, while we may learn at home; and chuse to beg our Improvement abroad, to have recourse to Study and Art, which are comparatively sordid and despi∣cable ways of attaining Knowledge, rather than content our selves with an Independent and noble Wisdom, which is generous, and of our own Growth. We have all of us a busy turbulent Spirit, that af∣fects to be ever managing, and governing, and will have a hand in every thing; this is variable and humorsome, perpetually bustling, and restless; fond of Novelty, and Disguise; inventing, adding, al∣tering; never pleased long with the same thing, nor ever content with pure Nature, and unaffected Simplicity; but a Contemner and Vilifier of Plain∣ness, as if it were not possible for any thing to be Good, which is void of Art, and Cunning, and nice Contrivance. Thus* 1.13 Virtue, which is genuine, in∣stead of the Frankness and Openness peculiar to it, is cor∣rupted and changed into dark and crafty Speculation. And besides all this, One Fault more we are tainted with; which is, The Disesteem of every thing in general, which is the product of our own Soil; What we can have for nothing is worth nothing; it must be far fetched and dear bought, to recommend it: Foreign things only can please; and in agree∣ment with this Whimsey it is, that we prefer Art be∣fore Nature; which is in effect, To shut out the Sun when shining in its Strength, and to light up Candles at Mid-day. All which Follies and Extra∣vagant humours are owing to One more; which is a Weakness in a manner entail'd upon the whole World; That, I mean, of estimating things, not ac∣cording

to their real and intrinsick Value, but on∣ly according to the Shew, and Figure, and Noise they make; which is to renounce our own Judgment and Experience, and in effect to give our selves up to be determined by the Common Opinion, of those, who are least qualified to know or judge at all.

Nor does this Folly stop here; but we proceed to yet higher degrees of Insolence; we even trample Nature under foot, disdain, despise, and are perfect∣ly ashamed of it; are nice in Positive and National Laws, and disregard those that are Natural and Uni∣versal. Nay, for the sake of bringing Ceremony and Form into Reputation, (which is a most horrible Indignity, and very Contemptuous Treatment); We cancel and condemn a Law of God's making, to advance Laws of Civility and Good Manners of our own forging. Thus Art carries away Nature; the Shadow is of greater Consideration with us than the Body; and the Air and Face of things, than the Solidity and Substance. We take great care to cover and conceal some things that are natural, that we may not give offence; we blush at the very sound of some words in modesty and good breeding; and yet we are under no Fears, no restraint of doing things unlawful, and unnatural. To keep us at as great a distance from some sorts of Sins as is possi∣ble, we are not allowed so much as to name the parts employed in them; and yet after all this scru∣pulous shyness, How many are there who never boggle in the least at abandoning themselves to all manner of Debauchery and Lasciviousness? It was an old Complaint of the Stoicks, that though some very natural and innocent Actions of Life were industriously concealed; yet Many others were named without a blush, which yet were in their own nature wicked and abominable; and what both Na∣ture and Reason detest; such as Perjury, Treachery, Cheating, Lying, Murther, and the like. We may

improve the Complaint, by adding, that in Our days Men pretend to more nicety in Conversation; but these really wicked things, they do not only menti∣on without Shame, but act without Fear. Nay, even in Treasons and Assassinations, those blackest of all Villains make pretensions to Ceremony, and think themselves obliged to Murther in point of Ho∣nour and Duty; and when this is done, that it be done with some sort of Decency. Prodigious Im∣pudence and Folly! That Injustice should complain of Incivility; and Malice think it self wronged by Indiscretion. Does not the Art of Ceremony then plainly prevail over Nature, and shew, that its In∣fluence is much stronger upon corrupt Mankind? Ceremony forbids us to express some things which Nature allows and justifies, and we submit contented∣ly; Nature and Reason would restrain us from wicked and mischievous actions, and no body obeys, or at all regards them. This is manifestly to Prosti∣tute our Consciences, and abandon all distinctions, all common sense of Good and Evil; and yet at the same time think our selves obliged to put on a modest Face, and look grave and demure. As if it mattered not, what we are within, so nothing appear amiss in our Countenance; and the setting our looks in Form, were of more consequence, than the Inno∣cence of our Souls. This Hypothesis is most Mon∣strous and Absurd, and Nature cannot furnish us with an Incongruity like it, in all the Creatures that ever God made. My meaning is not here, what some may maliciously represent it, to find fault with that Decency and Ceremony, which gives an Orna∣ment and Beauty to our Actions, and ought there∣fore to be strictly regarded. But my Complaint is like that of our Saviour to the Pharisees; Ye Hypo∣crites, ye make clean the outside of the Cup and Platter,* 1.14 These ought ye to have done, and not to leave the other undone.

[unspec 10] One very sad effect of this so general Alteration, and Corruption of our first Notions and Principles, is, That we are now come to that miserable pass, as to have no Footsteps of pure Nature left discernible among us. Insomuch that we are wonderfully per∣plexed, and at a loss, What and How many those Laws are, which she prescribes to us. The peculiar Character, by which the Law of Nature used to be distinguished from all others, is that of Universal Approbation and Consent. For it must needs be supposed, that what this Common Mother and Mi∣stress of us All, had really enacted and appointed for our Rule, would be readily obeyed by all her Chil∣dren; that in This there would be, as it were, One Heart and One Soul; and not only every Nation and Countrey, but every private Man would come in, and live in perfect Agreement with it.

Now, if we come to examine matter of Fact in this Case, we shall scarce find any one thing in the world, which is not somewhere or other disapproved and contradicted; not by a few particular Persons only, nor by one single Nation, but in several entire Countries; And on the other hand, there is not any thing in Our Apprehension so prodigious and unnatu∣ral, but some Countries have entertained it, and gi∣ven it not only the Countenance of a favourable Opinion, but the Authority of Custom and Com∣mon practice too. Neglect of increasing their Fa∣milies, and Indifference in point of Posterity; the Murthering of their own Parents, of their own Children, nay of their own Selves; Marrying with the nearest Relations; Pilfering and Stealing; Commerce and publick Societies of Robbers; pub∣lick Bartering away one's Liberty, selling and letting out their Bodies, and that in Persons of both Sexes; These are things in the opinion of most People very monstrous and detestable; and yet there are several Nations, which do not only connive at and

allow, but use them so, as to make them the Custom of the Country.

[unspec 11] What course then can we take, or which way shall we turn our selves to find out Nature and its Origi∣nal Institutions? 'Tis plain, our own Species have little signs of it left; and if there be any Impressi∣ons of this kind still unworn out, we must expect to meet with them only in Brutes, who want the Mercury we have, and so have not debauched and corrupted their primitive Constitution, by a trou∣blesome and restless Spirit, by the pretended Im∣provements of Art, nor the Real Fopperies of Ce∣remony. All which we have indulged to so extrava∣gant a degree, that there is some reason to suspect, whether even Beasts are altogether so sound, as they should be in this point; and if the keeping so ill Company as Mankind have not in some degree drawn upon Them the Infection of our Follies. The rest of the Creation however follow Nature entirely; they are content to stick and abide by that First and Universal Order, and Rule, which the Great Author and Governor of all, thought sit to establish, and appoint. Man is the only factious and discontented Creature; he breaks in upon the Con∣dition and good Government of the World; and while he professes to mend and polish what Nature hath prescribed, he confounds all with his Freedom of Will, and Gallantry of Spirit; ceases to be regular upon pretence of being more resined; and destroys Nature, while he goes about to exalt and add to it.

[unspec 12] In a word then, True Honesty and Integrity, That which is the very Foundation and Support of Wisdom, consists in following Nature, that is, to say, acting in agreement with right Reason. The Happiness, the Aim, the End, That wherein all the Ease, the Liberty, the Contentment of the Mind is comprised; and to be short, the utmost perfection we are capable of in this World, is to govern our Lives

and Actions by the Rule; which Nature hath set us; and keeping the Order of our Creation. And that Or∣der consists in this, That the meaner and more gross Appetites should be kept in due Subjection, and that which is the most excellent part of our Nature, should controul and bear sway. That is, When Reason governs Sense, and Truth is preferred before false and empty Appearances. And as the Needle, when touch'd with the Load-stone, rests at no Point but the North; And by sixing there becomes a Guide to Sailors in their Course: So Man is never in his due Position, when his Eyes are not sixed upon this Primitive, this Divine, this Universal Law of Human Nature. For That is the proper Compass, to direct his Inclinations and Opinions by; and all the other helps he enjoys, are but so many fresh Lamps kind∣led at this Original Light.

[unspec 13] Now although This be a Power from which no Man is excluded, yet I cannot but acknowledge, that the putting it in practice, and bringing the Endea∣vours of this kind to good effect, is not in every Man's power equally. Some do it with much greater Ease and Success than others. There are a sort of Persons, who seem to be made for Virtue; their Complexion and whole Constitution disposes and sits them for it. Their Tempers are so well mixed, so naturally sweet and gentle, that they feel in themselves a strong Inclination, and an Original Propensity to Goodness and Integrity, without any pains to bend their Assections by Art, or to subdue and correct them by Discipline and Study. This happy Frame of Mind is what I conceive to be prin∣cipally owing to the first Formation of the Parts; the Proportions and Composition of the Spirits and Humours; and afterwards, to the proper and kindly Nourishment of a good Milk, and the Care and Management of their Infancy and first Beginnings of Education. And those, who are thus inclined

to follow and comply with Nature and Reason, who bear a secret Reverence to its Dictates, and find little or no difficulty in submitting, are the Persons proper∣ly meant, when we speak of the Happiness of good-tempered Men; and such as we say, Nature hath been kind, or partial to. This natural and sponta∣neous Honesty now, which comes as it were into the World with us, is properly called Good Dispositi∣on, the Quality of a Soul and Body well put toge∣ther, and of Humours duly moderated; It is a Sweetness, Easiness, and Gentleness of Temper. By which I would not be so mistaken, as to be thought to make no difference between this, and a Softness, which is indeed an effeminate, sottish, un∣concerned, and vitious Easiness of Mind; which is managed and led by the Nose; hath no Courage, no Choice of it's own; strives to carry fair and be∣come agreeable to every body, and above all things declines giving offence to any; that will not do an Act of Virtue and Justice, if it be likely to displease; nor dares refuse the wickedest and most unbecoming Compliances, when the Favour and Opinion of Men lye at stake: These Persons have no regard in the Earth for Equity or Reason, the Merits of the Cause, or the Service of the Publick; but all their Considerations are fixed upon the Consequences, as to their own private Interest, and they look no far∣ther, than who is like to be obliged or disobliged, by what they do. It is of such wretched, poor∣spirited, Complaisant Persons, that you hear People frequently give that false and most unjust Commen∣dation; Oh he is a wonderful good Man! for he is kind even to the worst and wickedest Men; where∣as indeed This Charge is much more deserved and true of them; that such a Man cannot be a Good Man, because he is not severe to ill Men, but encou∣rages their Villany by his Mildness, and false shew of Good nature. Such a Goodness as this is, should

rather be called Harmlessness, for it is just like that Quality of little Children, and Sheep, and such other Beasts, as we commonly call poor, innocent, simple Creatures. But the true Sincerity and Honesty I am speaking of, hath a very different Character; it is a masculine, brave, vigorous, and active Good∣ness of Mind; a strong constant Affection, an easy, ready Inclination, by which the Soul embraces, and stands always bent to that which is consonant to Reason and Nature; and Nature in this sense is but another word for Goodness, and Equity, and Justice.

Again: There are many Instances, on the other hand, of Persons so cross and ill contrived, that one would be tempted to think them Monsters in Human Form. They have a Disposition singular and by them∣selves, so very rough and unmanageable, as if some evil Genius had shuffled them up together, in perfect Contradiction, and despight of Nature. In such Circumstances there is great difficulty; This vitious Disposition must be cured and corrected; the Harsh∣ness of it sweetned; its wild and bruitish Rough∣ness tamed and made gentle; its crooked, and stiff, and irregular Humours bended and bowed down, and made flexible and complying with the streight Rule and Plan of Universal Nature; which is the true Level and Standard, Men should bring themselves to. And the properest Remedy for effecting this Cure is for such People to betake themselves to the Study of Philosophy (as Socrates did) and to the serious and resolute practice of severe Virtue; which is a con∣stant Combat with Perverseness of Temper; a pain∣ful and vigorous conflict with all manner of Vice; a laborious Study and Exercise of the Mind, that re∣quires a great deal of Time and Toil, indefatigable Diligence, and strict Discipline. Virtue is attended with Hardship, and employed upon a subject, that can ne∣ver be easy; Labour and Sweat wat••h perpetually at the Gate of Virtue, and no Entrance is to be attained but by their

means; say some of the Antients to this purpose. And again: The Gods have set a high price upon Virtue, and sold it dear to Mankind, at the expence of great la∣bour and trouble. Now the End of all this Severity and Pains, which I propose to Men of this unkind∣ly Composition, is not to graft in a fresh Fruit upon the Crab-stock, not to introduce, I mean, a new, foreign, or artificial Honesty, and consequently such a one, as (according to the account already given of this matter,) would at the best be but oc∣casional and accidental only, and so, far short of that substantial and perfect Integrity I am aiming at: But the Design and effect of this Study must be to clear the Rust and Rubbish, to take away Obstru∣ctions, not to create, but to awaken the Powers of Nature; to snuff and trim this Lamp within, which is foul, and burns dim; and to quicken all those ori∣ginal Seeds of Goodness, that have been long kept down, and almost quite choaked and killed, either by any vitious Habit in particular, or by some perso∣nal Indisposition, and natural Defect. For the Eyes of the Mind are like those of the Body; the visive Faculty is formed with them, and inherent from the Beginning; and therefore the way of helping the Sight, is not to add any thing new, but to remove the Films that grow over the Pupil; as a Man wipes away the Dust from a Looking-Glass, to make the Reflexion clear and strong.

[unspec 14] From this Representation of the Case we may per∣ceive, * 1.15 that True Integrity may be distinguished into two sorts; The One Natural, easy, gentle, and even, which is properly called a Good Temper; The Other is acquired, full of difficulty, attained by labour and much pain, and This is termed Virtue; to both which we may add a Third, which is a kind of Com∣pound of the Two former, and so there will be Three Degrees of Perfection in the Case before us. The First and Lowest is an Easiness of Temper, a

Mind so well disposed, as to have naturally and of its own accord, a disrelish and aversion to all man∣ner of Extravagance and Vice; and this we may call Goodness, or Innocence. The Second and next Stage, which we call Virtue, consists in the Art and Labour of Prevention, setting it self with all its Force and Vigour, to guard the Avenues, to hinder the Advances of Vice, and check the very first Mo∣tions of the Passions, when they grow mutinous; and if the Insurrection be actually begun, to muster and arm all a Man's Forces to stop, and quell, and reduce them. The Third and Highest degree of all is a Mixture of Noble Resolution, and a Happy Tem∣per; so that the Man from both these met together, is so excellently well disposed, as not only to conti∣nue impregnable, but to be free even from Attacks. Not so much as a Temptation rises to give him Trou∣ble; the very Seeds of Vice are quite rooted out. Virtue is the only, the Natural Growth of this prosperous Soil; and becomes not the Habit, so much as the Complexion and Constitution of the Man. This Last may justly be styled Perfection; This and the First kind do thus far resemble one ano∣ther, and are both very differing from the Second; That they are silent and still, without difficulty, and without struggle, the natural Air, and constant Course of the Man, a cheap and easy Virtue, that costs him little or nothing; whereas the Second is a perpetual Conflict, and dwells in the midst of Hur∣ry and Alarms, and Battels. The last and most per∣fect of these Degrees, is acquired by a long and painful Study, a serious and constant Exercise of the Rules of Philosophy, added to a Good, and Generous, and Noble Nature, largely and liberally furnished; and a Mind enriched with all manner of good Dispositions. For in this Case Both must con∣cur; Nature and Industry must each do their part; and it cannot be entirely the work of one of these,

not all infused, nor all acquired. This is the End, which all the old Philosophers proposed to their Studies; but above all the rest, the Stoick and Epicu∣rean Sect, (I make no scruple of saying the latter did it as well as the former, though this I confess might seem strange, had we not the Testimony of Seneca, and several other Ancient Writers in confir∣mation of it.) These gallant Men look'd upon Dis∣grace and Contempt, Want and Sickness, Pains, and Tortures, nay even Death it self, to be Toys and Trifles, fit for none but Fools and Children to be anxious or concerned about. They did not only despise them, and endure them with Patience and Constancy, and gain an absolute Conquest over all the Troubles and Difficulties of them, whenever they made the Assault; but they went out into the Field, they sought and provoked them, Rejoiced in, as well as Triumphed over them. They look'd up∣on these Encounters as necessary Breathings for their Virtue, to keep it in Exercise and Vigour; and by the frequency of such Engagements, did not only secure and establish that Virtue, and render it Firm, and Steady, and Severe, (as Cato and some other renowned Stoicks for instance did) but even Cheer∣ful and Gay; and if that be not an improper expressi∣on, wanton and full of play, by the perfect Mastery they had got over all external Accidents and Things.

[unspec 15] Upon the stating of the whole Case, and compa∣ring these Three together, some who have but im∣perfect apprehensions of the noble Height and true Excellence of the Third Degree, have been incli∣ned to think, that the Second was the most Honou∣rable, and to be valued above either of the Rest; by reason of the Difficulties and Dangers it contends with, and the many painful and laborious Struggle•• the Attainment of it costs. And, as Metellus said, that the Doing Evil was a despicable thing, because it was the Effect of Cowardice and Laziness; so

the Doing Well, where it is without the expence of Trouble and Hazard, is look'd upon by these per∣sons, as too vulgar and cheap a thing; but the at∣tempting and going through with it, in despight of Hazards and Troublesome Oppositions, and where these attack us in great number, and labour hard to obstruct, and deter us from our Duty; This is the Commendation of a Good, and a Virtuous Person indeed.* 1.16 Whatever is excellent is Difficult, was, we know, the usual Saying of the Noblest Philosopher. But to deal plainly, and speak the Truth of the mat∣ter, the Difficulty of obtaining any thing does by no means alter the nature, or add to the real and in∣trinsick value of the thing it self; nor is it, as I have taken occasion formerly to observe, any just and warrantable Cause for raising it in our Esteem. Nay it is beyond all Controversy certain on the other side, that Natural Excellencies are much more desirable, and better than those that are studied and acquired. That it is much more Brave, and Great, and Divine to act by the motions and spontaneous Perfections of Nature, than with the most exquisite Dexterity and nicest Improvements of Art; in an easy, free, equal, and uniform manner, than with laborious Efforts, uncertainly, and with Doubt, and Danger, and Perplexity of Thought. It is in the former of these two Senses, that we term Almighty God Good, His Excellencies are his Nature, Essen∣tial to him; and if They could cease, he must cease to Be. And therefore to call not Him only, but even the Blessed Angels, and the Spirits of Just Men made perfect, Virtuous; is a Diminution and Dispa∣ragement to them. Theirs is properly Goodness too, but Virtue is a Title too low for the Happiness of unsinning Perfection, a State of Indefectibility,

and above the reach of all Temptation. 'Tis true indeed, in the Condition we now live, where Dan∣gers surround, and threaten, and Frailties betray us perpetually; Virtue makes somewhat of noise and clutter, and is forced to act with some Vehemence; and this gives it the Preference before Smooth and Still Goodness. For the generality of people always measure the Excellence of a Thing by the Shew, and the Difficulty; and admire that most, which costs dearest; but this is a false method of judging; and we are not much to wonder, if They are wrong here, who indeed are generally so in all their Esti∣mations of Men and Things. For these great Swel∣ling Performances, that look so big, and seem to be all zeal and fire, are not subsantial, nor to the pur∣pose; They are no part of true Honesty, nor the Products of that fix'd Principle we are speaking of; but rather intemperate Heats, and Feverish Fits, very different from that Wisdom we are now in quest of, which is healthful and moderate, gentle and calm, equal and uniform.

Thus much may suffice to be said of Honesty or Sincerity in general; For as to the several parts of it, and the particular Duties resulting from thence, they will come under our Consideration in the Third Book, and particularly, when we shall treat of the Virtue of Justice.

[unspec 16] And here I find my self under an Obligation, of discharging my Promise,* 1.17 in the necessary Addition of what follows in this Paragraph. To silence (if it be possible) the unjust Malice, and disadvantagi∣ous Character cast upon me by some who find fault with my (as they think them) Extravagant Com∣mendations of Nature; as if This were able to do every thing, and no other Assistances were required. To these persons it might suffice to reply, that by Nature I understand (as was observed before) the God of Nature, and the Dictates of Eternal Rea∣son,

written and engraved in every Heart by His Almighty Hand. I might also alledge, that the Sub∣ject of this Book is only Natural, and Human; and that the Author is not obliged by his Design to concern himself with any Virtues properly Divine, or the Advantages above the power of Nature to confer. But waving all this, I readily acknowledge, that to render the Virtue and Integrity I have been describing compleat, and give it all the Perfections it is capable of, one thing more is necessary: The Grace of God I mean; which must animate and invigorate this Goodness and Probity; shew it in all its lustre; give the finishing stroke, refine and exalt it from a mere Moral to a Christian Virtue. This renders it accepted at the Throne of Heaven, approved of God, capable of an Eternal Recom∣pence; and so crowns it both with Perfection here, and a Reward hereafter. It is not easy to find Ap∣posite Resemblances for Things which cannot present themselves to us by any sensible Ideas: But if you will pardon the meanness of the Comparison, I should almost venture, to compare the Probity here insisted on, to a Skilful Master, who touches the Keys of an Organ, with absolute Accuracy and Art; but all to no purpose, the Instrument is dumb, till the Wind express the Excellence of his Hand, by gi∣ving Sound to the Instrument; and making that Melody, which all his Mastery in playing was not able to do without it. Thus Moral Virtue is but a sort of Speculative Perfection, till the Grace of God inspire, and enable us to put it in Practice, and pro∣duce the Fruits of it.

Now This is a Blessing, which does not consist in refined Thought, nice Notions, and long or learned Discourses; it is not to be acquired by Rule, or the methods of Human Industry and Art, nor can we attain to it by our own Labour and Toil; the utmost we can do is to prepare, and endeavour to

qualify our selves duly for the receiving it; for after All, Receive it we must; It is a Gift that comes down from on high, and the very Name of Grace is designed to represent to us the Good Will of the Donor, and that the Gift is entirely free. Our part is to ask, to seek, to implore it, with all imaginable Humility, and the most fervent Desires we are ca∣pable of. To prostrate our selves before the Throne of Grace, and with the utmost Contention of Heart and Voice to say,

Vouchsafe, O my God, in thy Infinite Goodness to look down with an Eye of Mercy and Pity upon thy poor Servant; Accept and grant my Desires, assist my weak En∣deavours, and crown those good Inclinations, which are originally derived from Thee: The Law by which I stand obliged, the Light by which I am instructed in my Duty, are of thy Or∣dering; thou hast stamped our Nature with these Impressions of Good and Evil, and shined in our hearts by thy Precepts; O give Success to thy own Institution, and finish the work thou hast be∣gun; that so the Glory and the Fruit may redound to the Planters use, and thou may'st be first and last in all my Actions and Designs, my Thoughts and my Desires. Water me abundantly with thy Grace, and take me for thy own, that I who am of my self miserable, and poor, and naked, and blind, and weak, may be able to do even all things, through Christ, who strengtheneth me.

These are proper Addresses upon such an occasion, but the properest and most probable method to ob∣tain them, that is, to incline the Compassion of God, and dispose him to gratify such Desires, will be strict Moral Honesty, and a Conscientious Obser∣vation of the Law of Nature to the best of our power. For this, though it be not an absolutely Meritorious Cause, is yet a Conditional one, and a good Preparation for the receiving Supernatural As∣sistances;

as Matter ready disposed is cloathed with the Form, and the Vegetative and Sensitive Soul deri∣ved from our Parents, lead the way, and put all things in readiness, for the Accession of the Ratio∣nal and Intellectual one, which proceeds from God. Thus Human Wisdom is the Introduction to Divine, Philosophy the Handmaid to Religion, the Natural and Moral Duties of a Man subservient and Instru∣mental to the Liberty of a Christian, the Light, and Favour of the Children of God. He who does his best in the matters of Reason, and Morality, gives God an occasion of exercising his Bounty, and be∣stowing larger and nobler Virtues upon him. It be∣ing an equitable Method, and such as our Blessed Saviour assures us, God himself proceeds by, to trust that Man with more and greater Talents, who hath approved himself diligent and faithful in the good management of less. To this purpose are all those Holy Aphorisms. Thou hast been faithful in a very little, be thou ruler over much. God giveth the Holy Spirit to all them that ask him. To Him that hath shall be given, and He shall have abundance. God denies no man Grace, who does his utmost. God is wanting to no Man in necessary Supplies; and the like.

On the other hand, To live in Contradiction and Defiance to Men's Natural Light, is to put one's self out of all Capacity of God's Favour, and, as much as in us lies, to make it impossible for Grace to be gi∣ven us. Since He, who gives it, hath expresly de∣clared upon what Conditions Men are allowed to ex∣pect it; and if He exceeds those Measures, and be∣stows it upon persons wholly unqualified, This is be∣side the Common Method, and an excepted Case from his regular Dispensations. This obstinacy and perverseness is expresly mentioned, as the Reason why our Saviour refused to preach in some particu∣lar places; and, since the Evangelists, St. Cyril, St. Chry oslem, St. Augustin, and other of the Fa∣thers

have largely discoursed upon that matter to this purpose.

By all which it appears evidently, that Grace and Nature are not contrary Principles; for (in the Sense I have all along used the Term in this Chap∣ter) Grace is so far from forcing or destroying Na∣ture, that it is a gentle and seasonable Relief to it; nay, it strengthens, and crowns, and perfects Na∣ture. We must not therefore set these two in oppo∣sition to each other, but join both together, and put on the One as the Ornament, the Fulness, and just Finishing of the Other. Both proceed from God, though after different manners; and therefore we must neither put them at variance, nor confound them for want of duly distinguishing them asunder; for each hath its proper Springs, and peculiar Moti∣ons. They neither set out together, nor operate alike; though both came from the same place; and lead to the same End at last.

Nature may be without Grace, and when duly followed hath its commendation even then, in re∣gard to those Circumstances which admitted of no more. Thus it was with the Philosophers and Great Men heretofore, Persons whose Proficiency under this First and General Law, and their Attainments in all sorts of Moral Virtue, may be allowed to ex∣cite our Wonder, as well as challenge our Praise. Such likewise is the Case of all Infidels at this day; because the Grace we speak of is a Gospel-Blessing, and They who are not under the Evangelical Cove∣nant, have no Title to it. But Grace cannot be without Nature; because This is the Matter for it to work upon; for the business of Grace is to reform and perfect; and therefore This as necessarily sup∣poses Nature, as the raising of a Roof supposes a Foundation to be laid, and Walls already car∣ried up. The Organist may exercise his Fingers, 'tis true, upon the dumb Keys, and make his Hand;

but the Harmony must come from the Breath; or if it could sound, yet would it be but like St. Paul's tinkling Cymbal, of no worth or significancy at all: But all the Air in the World will never make Mu∣sick of the Instrument, without a Hand to strike the Keys. In This I have been the more particular, and descended to familiar Comparisons, because Some I find have suffered themselves to be led into very gross Mistakes upon the matter. Persons, who have never conceived a right and worthy Notion of that true Probity and entirely Honest Principle we have been recommending; but are blown up with strange Romantick Conceits of Grace; which they doubt not to attain, and practise eminently well, without any regard to Morality; and by a Scheme of Pharisaical Accomplishments; some easy, lazy, sormal Performances, which carry a great appearance of Sanctity to the World; but as for the real Sub∣stance, and inward Power of Goodness and Inte∣grity, they give themselves no trouble at all about it. I see great store of these Men in the World every day; but alas! I can find but very few such as Aristides, Phocion, Cato, Regulus, Socrates; no Epa∣minonda's, no Scipio's, no Strict and Conscientious Professors, I mean, of stanch and solid Virtue; and Philosophical, or if you please, common Justice, and downright Moral Honesty. The Reproaches and Complaints so liberally bestowed by our Saviour upon the Pharisees, and Hypocrites, will never be out of season; for the persons obnoxious to these always abound; and even those who set up for the Great Censors of Manners, the Zealous Railers at Vice, and Grave Reformers of the World, are not all exempt from this Charge themselves. But enough of this. I have spoken largely of the Virtue it self; now before I close this Chapter, I must take leave to add one word, concerning the disposition of Mind contrary to it.

[unspec 17] Now Wickedness (or Evil Practices and Tem∣per) is against Nature, it is deformed, odious, * 1.18 and offensive; all that can judge and discern must needs detest and loath it; which gave occasion for some to say, That it is a monstrous Birth, the Product of Brutality and Ignorance. It does not only provoke the Dislike and Aversion of others, but raises the In∣dignation of a Man's own Mind, who is guilty of it; Repentance and Self-condemnation are its cer∣tain Consequences. It gnaws, and corrodes, and frets the Soul; like an Ulcer in the Flesh; makes one restless and uneasy; out of Countenance and out of Conceit with himself; and is ever busy in contri∣ving and inflicting fresh Torments, as if it were or∣dained to be its own Executioner. Hence those Ob∣servations;

* 1.19None quits himself; his own impartial Thought Will damn; and Conscience will record the Fault:

And again,

Not sharp Revenge, nor Hell it self can find A fiercer Torment, than a Guilty Mind.

Hence† 1.20 Wickedness is said to drink the greatest part of its own Poyson; the bitterness and the dregs fall to its own share. Evil Counsel turns most to the prejudice of the per∣son that gives it. As the Wasp, though she may hurt and occasion some smart to the person stung by her,

yet does it self the greatest harm; and suffers more by the loss of its Sting, and being disabled for ever after. It is true, Vice is attended with some Plea∣sure; for were there not this to recommend it, Wickedness would never find any entertainment in the World. No Man ever was, or can be vitious, merely for the sake, or satisfaction of being so. But still, when we have allowed this Advantage of a short and sensible Satisfaction; yet we must not forget what follows, and how poor a business this is, in comparison of that lasting Displeasure, and Dissatis∣faction, it begets afterwards. So that, as Plato says truly, The Punishment constantly follows the Sin; or rather indeed, as Hesiod yet more nicely observes, They are Twin-Children, and come into the World together. Now the Case of Virtue is just the Re∣verse of This; It gratifies, and sooths us; leaves sweet and pleasing Remembrances behind: Fills us with inward Complacencies, secret Congratulations of our own Happiness, and inexpressible Satisfaction, in having done what becomes us. This is the true Reward of a virtuous Mind, a Happiness inherent and Essential to it. And the Applauses, and Joys, and Transports of a Good Conscience, as they are sure to us, and cannot be withheld by any who en∣vy our Virtue, or our Fame; so are they likewise, so large, and full; so generous and noble, and suffi∣cient, as may very well encourage, and satisfy us, during our continuance in this present World.

[unspec 18] That Vice is, above all things in the world, to be hated,* 1.21 abominated, and avoided, no body, that I know of, ever pretended to dispute. But some Que∣stion may be made, whether we are obliged to be so general, and irreconcilable in our Hatred, that it should be impossible for any Pleasure or Advan∣tage so desirable to offer it self, for the prospect of which the committing of any Vice might not be al∣lowable, at least excusable in us. Many people in∣deed

are but too apt to think, that there are several such reserved Cases, wherein the common Rules of Morality may be very fairly dispensed with. And, if we allow the Advantage to be publick, the Wri∣ters of Politicks make no doubt of it, (provided the proceedings be so qualified, as I shall have occa∣sion to advise, when I come to treat of the Virtue of Prudence in point of Government.) But some have not been content to restrain this Liberty to the necessities of State; but have enlarged its bounds be∣yond their just extent; and given the same Allow∣ance to the Private Pleasure and Profit of single Men. Now This is a thing not possible to be de∣termined in favour of their Assertion, without the Case were stated in all its Circumstances; and both the Person, the Quality of the Fact, and the Nature of the Advantage proposed, particularly specified. But otherwise, while we treat of the Matter simply, and abstractedly, it is a general Rule, not only in Religion, but in mere Morality too, That the pro∣spect of no Advantage or Pleasure whatsoever, will justify a Man in doing any thing Ill in it self, or which is contrary to his Duty and Conscience.

[unspec 19] Again; It is past a doubt, * 1.22 that Sin and Wicked∣ness hath it not in its power to furnish out Pleasures and Satisfactions so solid and agreeable, as Virtue and the Consciousness of one's own Sincerity, is able and wont to do; nay, it is most certain, that Vices are their own Tormentors, and execute severe Vengeance upon the Authors. But yet this is not universally, and in all Cases true; and therefore it is necessary to make some distinction of Persons and Circumstances. Now Wickedness, and Wicked Men may be distributed into three sorts. Some, first, are perfectly incorporated with Evil, they Reason themselves into it; their Resolutions and the whole Bent of their Wills are fixed entirely in its Interests; or else long Custom hath got such a perfect Mastery

over them, that they cannot Disengage themselves. These miserable Wretches are utterly abandoned; their very Understanding is vitiated, sees, consents to, and approves the Evil: And This usually is the Case, when Vice and Debauchery meets with a Strong and Vigorous Mind, and hath taken such deep root in it, that it comes at last to be naturalized, and of a piece with it; all the Faculties are tinctu∣red, it is corrupted throughout, and Vice so closely interwoven, as to become a part of its Temper and Constitution. Others, secondly, have their Intervals of Folly only; They are wicked now and then by fits, just as any violent Gush of a Temptation di∣sturbs or puts them out of their Course; or some impetuous Passion drives them headlong upon the Rocks; so that these Men are surprized, and carried away forcibly, by a Current too strong for them to stem. The Third sort are betwixt these two Ex∣tremes: They have a right Notion of Vice, consi∣der'd in it self; and when they reflect upon their Fault abstractedly, do severely accuse and condemn themselves for it; and thus they differ from the First Sort, who are advanced even to the desperate degree of a good liking of Wickedness: But then they have not the violence or surprize of Passions or Temptations to qualify and extenuate their Crime; and in this respect they differ from the Second sort too. But these Men go to work in cold blood, and with great deliberation; they weigh Circumstances, and drive a Bargain as it were; observe well the Heinousness of the Sin; and then put the Pleasure or Profit it brings, into the contrary Scale; and thus they bar∣ter away their Souls, and are content to be wicked at a certain Price, and for such as they think a va∣luable Consideration. They lend themselves to the Devil, for so much Interest to be paid for the use of their Persons; and are so foolish to think, that there is a great deal to be said, in excuse for such a

Commerce as this. Of this kind we may reckon Extortion, and Oppression, and Covetousness for Gain; and the Excesses and Debaucheries of Wine and Women for the sake of Pleasure; and indeed several other Sins committed upon occasions, though they be not reigning and habitual; such as Men think, and consult upon, and at last resolve wrong; where the Will is manifestly concerned, or where the Com∣plexion of the Man is apt, against his Reason and better Sense, to determine him.

[unspec 20] Now the First of these Three sorts are past repent∣ing by ordinary Means, * 1.23 and nothing less than an unusual, and almost miraculous Impression from Heaven can be supposed to reclaim them. For they are (as the Apostle expresses it) past feeling, and commit evil even with Greediness. The Stings and Prickings of Wickedness are very sharp and piercing indeed, but these Men's Consciences are so tough and harden'd, that nothing can enter them. Be∣sides, The Understanding, as was observed, is brought over to an Approbation of the thing; and so all Sense of Remorse must be lost, which proceeds chiefly from acting against our better Judgment; The Soul is entirely corrupted, the Distinctions of Good and Evil obliterated and worn away; and consequently the Will can be under no sollicitude to restrain, or refuse. The Third sort of Men, though they may appear in some measure to repent, and condemn themselves, yet in reality, and properly speaking, they do not. Take the Fact by it self, as a matter unlawful and unbecoming, and so they dis∣allow it; but view it drest up in all its gay Attire, with all the Circumstances of Pleasure and Profit, that recommend, and set it off, and you shall find them of another Opinion. They think the Advan∣tage of their Sin, a sufficient Compensation for the Guilt; and cannot be said to repent of That, which had the full and free Consent of their Reason and

Conscience; and with which they are always ready to close, as often as it shall proffer it self upon the same Terms. So that in Truth the Second sort seem to be the only persons, that are seriously concerned to repent, and reform. And since we are now upon the mention of Repentance, I shall take this oppor∣tunity to say one word upon that Subject.

[unspec 21] Repentance, is a Disposition, or rather an Act of the Will,* 1.24 whereby the Man disclaims, and so far as in him lies, undoes again what he had done before. It is a Grief and Sadness of Heart, but differing in this one respect from all other Pains and Passions of that kind, arising from external Causes, That Rea∣son begets, and heightens This, whereas it mitigates and expels Those. Repentance is wholly internal; the Ground and Foundation of it is from within, and upon that account it is more violent than any other: As the Cold of Agues and Heat of Fevers is more fierce and insupportable to the Patient, than any, which is ever occasioned by Objects from with∣out. Repentance is the Physick of the Soul; the Death of Vice; the only Health of Wounded Con∣sciences, and Depraved Wills. But though all Man∣kind must agree in the Excellent Effects and Com∣mendations of the thing, yet many mistake it; and therefore good care should be taken to distinguish aright, and be perfectly informed in this matter. As First; There are some sorts of sin, of which Men very hardly, and seldom repent; as was ob∣served just now concerning old inveterate Vices, such as Custom hath made in a manner natural and necessary, and the Corruption of the Judgment hath given Authority to, by determining in their Favour. For while a Man continues under the power of such Habits, and the Blindness of such an erroneous Choice; the sense of his Mind is with him; and he feels no Check or Reluctancy at all; so that Repentance, which implies such Regret, is

(usually speaking) terminated in Accidental and Occasional Miscarriages; the sudden and surprizing Faults, where there is not leisure for Deliberation to interpose; or the Violent Sallies of Passion, where the Judgment is over-power'd, and under some Con∣straint to do amiss. Another sort of things there are, which a Man cannot be said with any Truth or Propriety of Speech to repent of; and those are, Such as are out of a Man's own Power: At these in∣deed we may conceive a Just Indignation, or be much concerned, and extremely sorry for them; but we cannot be said to Repent of them, because This im∣plies not only Sorrow, but the blaming and con∣demning our selves, and failing in what we might have done better. Nor does That displeasure of Mind deserve this Name, which proceeds from the disappointment of our Expectations, or Events con∣trary to our Wishes and Intentions. We laid, as we thought, a very wise Project, and had a very fair prospect of Success; but Matters have happen'd quite otherwise, than we imagined it likely or possi∣ble for them to do; and some unforeseen Accident steps in betwixt, and blasts the whole Design. Now pray, What is all this to the Matter in hand? or what ground can here possibly be for Repentance? The Design, and the Method, were well and justly contrived; every wise and good Man would have taken the same Course. You have done your Duty; but you have not succeeded in it. And is that any fault of Yours? You advised well, and proceeded regularly; and this is the utmost Man can do. For we can neither command Events, nor have any po∣sitive knowledge before-hand what they will be. The Uncertainty of the Issue is the foundation of all Prudence and good Conduct, for were This sixt and foreknown, no place could be left for Deliberation and Management; And therefore there is not a greater weakness, nor a more unreasonable pretence

in the world, either for tormenting our selves, or en∣tertaining meaner thoughts of others, than Want of Success. Advice, and Conduct are by no means to be judged by the Event; for there is an unseen, and an unaccountable Providence, that directs all the Chances, that sometimes defeats the wisest, and prospers the weakest and most unpromising Coun∣sels and Undertakings. Again; Repentance is not, as some fondly suppose, that Change of Mind, which proceeds from Old Age, Impotence, want of Opportunity, or want of Inclination, or any such Disrelish, as either Satiety and Excess, or a natural Alteration of Palate, brings upon us. For there is a mighty Disserence between forsaking Vice, and being forsaken of it; between denying our Appe∣tites when they are keen and eager; and gratifying them by a pleasing Abstinence from what they are cloyed with already. Besides, To like any thing the worse upon these accounts, is really a Corruption of, and a Reflection upon our Judgment. For the things are still the same; the same Approbation, or the same Dislike, was due to them heretofore, no less than now; All the Change is in our Selves only, and that too is a Change in no degree voluntary or chosen, but purely necessary or accidental, the effect of Age or Sickness. We speak most improperly, when we say that a Man is grown wiser or better in such cases; for all the Reformation, that proceeds from humour or discontent; from disrelish or dis∣ability; is Fear, and Phlegm, Coldness, and List∣lessness. There is oftentimes not the least of Real Conviction, or any Principle of Conscience in it. And sure a feeble Body is a very unfit Conveyance, to carry us to God, and drive us to Repentance and our Duty. For true Repentance is somewhat very different from all this; it is a particular Gift of God, by which we grow wise in good earnest; a Remorse, which checks our hottest Career, even in the midst

of Springhtliness and Courage; and this is what must be created and cherished in us, not by the want of opportunities, or of power to use them, not by the weakness of a Body broken, and worn out, and grown unserviceable to Vice any longer; but by the Strength of Reason and Thought, and the better consideration of a Resolute and Vigorous Mind. For nothing more argues Greatness of Soul, than the Correcting our former Follies, and Steadiness in a new Course of Life; notwithstanding all the Diffi∣culties and Discouragements of an entire Reformation.

[unspec 22] Now One fruit of true Repentance, is a frank, and conscientious Confession of one's Faults;* 1.25 This is usually the Sign, the Consequence, and in some Cases so necessary a Qualification, that all Professi∣ons of Penitence without it are Hypocritical and vain. It is with the Mind in these Respects, as with our Bodies. For, as in Bodily Distempers there are two sorts of Remedies made use of, One, that make a perfect Cure, by going to the very Root, and removing the Cause of the Disease; Another, which only sooth the Patient, consult his present Ease; and are properly termed Quieting Medicines; and, as in this case, that former Application is much more painful, but withal more powerful and ef∣fectual, and better for the person, than the latter; So likewise in the Wounds and Sicknesses of the Soul, the true Remedy is of a searching and a cleansing quality; and This is such an Acknowledg∣ment of our Faults, as is full of Seriousness and Shame; a being content to take the Scandal, and the Folly of them upon our selves. But there is ano∣ther deceitful Remedy, which only covers, and dis∣guises them; its design is not to heal, so much as to conceal the Disease; and this consists in Extenuati∣ons, and Excuses; from whence we commonly say, That Wickedness makes it self a Garment, to cover its own Shame. This is a Remedy invented by the Au∣thor

of Evil himself; and it answers the Malice of his Nature and his purposes, by rendring the Party so much the worse, and obstructing the Methods of his Recovery. Such were the Shifts, and Shufflings, such the Covering of their Nakedness, which the First Transgressors made; the Fig-leaves and the Excuses were both alike, and made the Matter but so much the worse, while they laboured to mend it.

We should therefore by all means learn to accuse our selves; and get that necessary Conquest over our Pride and Self-love, as frankly and fully to con∣fess the very worst of our Thoughts and Actions, and not allow our selves in any reserves of this kind. For, besides, that this would beget a brave and generous Openness of Soul; it would likewise be a wonderful Check, and effectual Preservative, against all such Actions and Thoughts, as are not fit to be publickly known, and what a Man would be ashamed of, if they were so. For He that obliges himself to tell all he does, will be sure to take care not to do any thing which shall need to be con∣cealed. But alas! the Common Practice of this naughty World is the direct contrary to the Advice I am giving. Every Man is discreet, and modest, and secret in the Confessing; but bold, and free from all restraint, in the Committing part. For as indeed the Confidence and Hardiness of the Crime, would be very much curbed and abated; so likewise would it be in some measure compensated, by an equal frankness and hardiness in the accusing of our Selves, and acknowledging what we have done amiss. For whatever Indecency there may be in do∣ing an ill thing, not to dare to confess our selves in the wrong, is ten thousand times more odious and base. To this purpose we may observe, that there are several Instances of Persons eminent for Piety, and Learning; such as St. Augustin, Origen, Hippo∣crates, and the like; who have taken pains to dis∣abuse

the World, and to publish Books, wherein they confess and retract their own Mistakes and erroneous Opinions; and well were it, if People could be brought to such a Degree of Sincerity, as to do the same in point of Morals, and Misbehaviour. Where∣as now, they oftentimes incur a greater Guilt, by endeavouring to hide and smother a less; for a publick premeditated Lye seems to Carry some Aggravations along with it, which render it more abominable and more Vicious, than some other Facts commit∣ted in secret; though these be such as in their own Nature, are apt to raise a greater Abhorrence and Detestation in us. All This does but inflame the Reckoning; it either makes the first Fault worse, or adds a fresh one to it; and in either case the Guilt of the Man is not abated, but increased; and whe∣ther we count this Increase by way of Addition, or of Multiplication, the Matter comes all to one.

Notes

• * 1.1

  False Ap∣pcarances of it.
• * 1.2

  Crutus enim metuit foveam Lupus Accipiterque Suspectos laqueos, & opertum Milvins hamum, Odernnt peccare Boni Virtuti•• amore, Tu nihil admitres in Te formidine poemae; Sit Spes failendi, miseobis Sacra profanis.

  Hor. Epist. xvi L. 1.
• * 1.3

  What noti∣ens the world have of it.
• * 1.4

  What it is in Truth.
• * 1.5

  Substantia non recipit magis & minùs.
• * 1.6

  Rom. 2.12.
• * 1.7

  Rom. 1.18.
• * 1.8

  Quàm multa Pietas, Humanitas, Liberalitas, Fides exigunt, quae extra Tabulas sunt?
• † 1.9

  Quàm angusta Innocentia ad Legem bonum esse; latiùs Of∣ficiorum quàm Juris patet Regula.
• * 1.10

  Anima Legis Ratio.
• * 1.11

  Naturam si sequaris Ducem, nusquam aberrabis. Bonum est quod secundùm Naturam. Omnia Vitia contra Naturam sunt.
• * 1.12

  Sapientia est in Naturam converti; & ea restitui unde publi∣cus Error expulerit. Ab illâ non deerrare, ad illius Legem Ex∣emplumque formari sapientia est.
• * 1.13

  Simplex illa & aperta Virtus in obscuram & solertem Scien∣tiam versa est.
• * 1.14

  Mat. xxiii.
• * 1.15

  Three De∣grees of Perfection.
• * 1.16

  Difficilia quae pulchra 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato.
• * 1.17

  Of Grace.
• * 1.18

  Wickedness.
• * 1.19

  —Prima est haec ultio, quòd se Judice, nemo nocens absolvitur.

  Juv. Sat. xiii.

  Paena autem vehemens, ac multo saevior illis Quas aut Caeditius gravis invenit, aut Rhadamanthus Nocte dieque suum gestare in pectore testem.

  Ibid.
• † 1.20

  Malitia ipsa maximam partem veneni sui bibit: Malum con∣silium consultori pessimum.
• * 1.21

  Whether it be ever al∣lowable to do a fault.
• * 1.22

  Whether all Sin beget Repentance.
• * 1.23

  These Thr comparea.
• * 1.24

  Repentance.
• * 1.25

  Of Confes∣sing and Excusing Faults.