The Use of the Doctrine is, to try our Love to the Children of God, to which all pretend, by this infallible Rule, our Obedience to his Commands. This is absolutely necessary, because the Deceit is so easy and so dangerous: and it will be most comfortable, if upon this Trial our Love be found to be Spiritual and Divine. The Deceit is easy, because Acts of Love may be expressed to the Saints from other Principles than the Love of God: Some for vain-Glory are bountiful; and when their Charity seems so visibly Divine, that Men admire it, there is the Worm of Vanity at the Root, that corrupts and makes ⟨p. 127⟩it odious to God. The Pharisees are charged with this by our Saviour; their Alms were not the Effect 1of Charity, but Ostentation; and whilst they endeavoured to make their Vices virtuous, they made their Virtues vicious. There is a natural Love among Persons united by Consanguinity, that remains so entire since the Ruin of Mankind by the Fall, and is rather from the force of Nature, than the virtue of the Will, and this is in all kind Offices may be expressed to the Saints. There is a sweetness of Temper in some, that inclines them to wish well to all, and such tender Affections that are easily moved and melted at the sight of others Miseries; and such may be beneficent and compassionate to the Saints in their Afflictions: but the Spring of this Love is Good-Nature, not Divine Grace. There are Human Respects that incline ⟨p. 128⟩others to Kindness to the Saints, as they are united by Interest, Fellow-Citizens and Neighbours, and as they receive Advantage by Commerce with them, or as obliged by their Benefits: But Civil Amity and Gratitude are not that holy Affection that is an Assurance of our Spiritual State. There are other Motives of Love to the Saints, that are not so low nor mercenary; in the thickest Darkness of Paganism, the Light of Reason discovered the amiable Excellence of Virtue, as becoming the Human Nature, and useful for the Tranquillity and Welfare of Mankind; and the Moral Goodness that adorns the Saints, the Innocence, Purity, Meekness, Justice, Clemency, Benignity, that are visible in their Conversations, may draw Respects from others who are Strangers to the Love of God, and careless of his Commandments.
The Use of the Doctrine is, to try our Love to the Children of God, to which all pretend, by this infallible Rule, our Obedience to his Commands. This is absolutely necessary, because the Deceit is so easy and so dangerous: and it will be most comfortable, if upon this Trial our Love be found to be Spiritual and Divine. The Deceit is easy, because Acts of Love may be expressed to the Saints from other Principles than the Love of God: Some for vain-Glory are bountiful; and when their Charity seems so visibly Divine, that Men admire it, there is the Worm of Vanity at the Root, that corrupts and makes ⟨p. 127⟩it odious to God. The Pharisees are charged with this by our Saviour; their Alms were not the Effect 1of Charity, but Ostentation; and whilst they endeavoured to make their Vices vertuous, they made their Vertues vicious. There is a natural Love among Persons united by Consanguinity, that remains so entire since the Ruine of Mankind by the Fall, and is rather from the force of Nature, than the virtue of the Will, and this is in all kind Offices may be express'd to the Saints. There is a sweetness of Temper in some, that inclines them to wish well to all, and such tender Affections that are easily moved and melted at the sight of others Miseries; and such may be beneficent and compassionate to the Saints in their Afflictions: but the Spring of this Love is Good-Nature, not Divine Grace. There are Human Respects that incline ⟨p. 128⟩others to Kindness to the Saints, as they are united by Interest, Fellow-Citizens and Neighbours, and as they receive Advantage by Commerce with them, or as obliged by their Benefits: But Civil Amity and Gratitude are not that holy Affection that is an Assurance of our Spiritual State. There are other Motives of Love to the Saints, that are not so low nor mercenary; in the thickest Darkness of Paganism, the Light of Reason discovered the amiable Excellence of Vertue, as becoming the Human Nature, and useful for the Tranquillity and Welfare of Mankind; and the Moral Goodness that adorns the Saints, the Innocence, Purity, Meekness, Justice, Clemency, Benignity, that are visible in their Conversations, may draw Respects from others who are Strangers to the Love of God, and careless of his Commandments.
- 1Mat. 6. 2.
