Caro-Carīta.  
A Treatise discovering the true Nature of CHARITY: How far consistent with our own primary Inherency: And how nighly paralleled in vulgar Practice.  
Composed by L. W.  
LONDON, Printed by T. M. for Stephen and Thomas Lewis, and are to be sold at their shop, at the sign of the Bookbinders in Shoe-lane, 1658.   

TO THE most Worthily Honoured Lady Theodosialvie  
Madam,  
HAving designed this Treatise for the Instruction of a Mind yet incommunicable; lest Error or Malice should under such latitude of Time intercept the intention; I have presumed to Implore hereto the Influence of your Graces; That the Dignity of your Illustrious Attributes might warrant it a secure tutelage to Posterity. The Nature of the Subject will, I hope, successfully intercede for your Reception; since it is the perfect Character of your own practical Piety: and the fairest Pledge to your celestial Inherency. (Nor can the Ascertion pass for civil Ceremony) the living Testimonies of your Glory are as frequent and universal as humane Infirmities: and the Consequence as effectual as a continual Sacrifice, regeminated by the numerous Affluence of grateful Votaries. Madam, both Civil and Intellectual Endowments, have in your fruition thereof, attained the highest Perfection, fully meeting the due Intention of their Enlargement, their uninteressed distribution. All Arts and Sciences whatsoever have fallen from their primitive Honour, Credit, and possibly their efficacy, since become Objects of Commerce and Prostitutes to abject Lucre. The splendour of their glory survives yet only in your Dispensation of their Virtues. The Influence of whose ministry therein, extending beyond the pretence of any Relation or Reference whatever. It being to any an irresistible Plea to a, Right in your succour, to affirm that they want it. To avoid an impropriety in which position I must not so far trespass against the Dignity of so communicable a Bounty, as indistrust thereof to thrust these addresses into a singular exception. Nor will the rules of Civility admit thereto so confident an Introduction, as to precede the access of an agreeing Election: I will therefore humbly wait your pleasure to distinguish under what degree of Inherency you shall vouchsafe to shelter this abandoned Production, tendered by,  
Madam, Your humbly devoted Servant, L. W.   

Caro-Carīta  
Son,  
COnsidering that the most perfect Method to form exactly our own Judgement is methodically to inform another's; and that the most legitimate Authority can admit us to the privilege of this practice, is what Nature hath constituted on us in the production of our kind; I have long since (in regard our frail composure can scarce promise to us a rational communication betwixt grey hairs and the Cradle) form a purpose in my Intention, to compose for thee a Tract of Natural, Civil, and Divine Notions, as the most proper and useful subjects of Instruction, solely conducing to the improvement of our being; whereby thou mayest facilely and timely attain to that capacity, as to avoid those shelves, thy faithful Pilot shall discover to thee, by the wrack of his own fame and fortunes (inseparable coherents) yet in respect no time falleth within the dispensation of humanity, but the present I am forced to pervert the Order of my Design; commencing with that principal, should crown the closure of our enterprise: and since we cannot hope to reach a capacity to treat of All; at least to discuss of the most Necessary.  
In reference to which, the highest Principal in Practical Divinity being Charity. The utmost Object, to which every progression in Religion tendeth Scala vel ad summum attinet usque polum; from whose implicit operation is derived her explicit denomination, Religare, to bind together; a compendious model of the whole Law: and without which, The tongues of men and Angels, with the highest and most powerful operations or illuminations of the spirit, or what other celestial graces so ever are but as tinkling Cymbals, or as sounding Brass. This being an indisputable Axiom in this high mystery; it will be materially important truly to distinguish of her Nature, lest we reflecting on some imperfect similitude thereof, should deviate from this glorious light, and by such empty exhalation be seduced to our ruin; especially, finding the ravishing lustres of her graces deflow'red in the profanation of her Attribute, under a proverbial ascertion, Charity gins at home. A Vulgar position, wanting neither the Approbation nor Practice of the gravest, wisest and most Religious in repute to lend it a more warrantable authority. But to remonstrate unto thee, how repugnant this distinction, in the order of her objects, is to the sacred nature of her Essence; lest the Devil should deceive thee under the figure of an Angel of light, we will endeavour to discover the error of this Tenet.  
Methodically proceeding, first, perfectly to delineate the principal subject of our discourse in a full & perspicuous Definition: To which true original tracing any parallel, we clearly may distinguish the similitude or dissimilitude in the particulars. In pursuit of which Rule, we must acknowledge Charity to be a free act of the Will to relieve another, proceeding from no other consideration, end, or relation, whatsoever, than the compassionate sense of another's suffering.  
The qualification of the act, though simple may properly extend to a triple exposition in her nature, free in respect of the motive of the act; free in relation to the manner of the act; free in regard of the measure thereof.  
1. In respect of the Motive free, not induced by impulsion, as importunity or Solicitation; Assent attained by the one, viseth directly but at our proper quiet; by the other, but obliquely to pleasure the Intercessors: Nor by Imposition, either as a legal Institution, civil Rule, or natural Order: Munificence in conformity to the first, can be qualified but Obedience; to the second but Gratification; to the third, but an innate Retribution. 2. Free in respect of the manner, without protracting, grudging, reproaching, or insulting.  
1. Protraction incurs the hazards of that guilt, may probably ensue, in the doubtful miscarriage of another: while the suspended will in the affected demur, betrayeth in itself an indifference totally inconsistent with the nature of so zealous a Consequence.  
2. Grudging implies a retraction of the will, which defaceth the nature of the Acts ere it is fully form.  
3. Reproaching intimates a contradiction in the nature of the Motive, figuring at once, both a propension and an Aversion, twins following so close in issue, that the younger seems to supplant the elder, whilst one poureth Oil in the wound, the other seeks to enlarge it by Incision.  
4. Insulting proclaims rather a pretence of Acquisition to ourselves, than of Redemption to another; whilst one hand humbly stoops to unloose the Shekle at the foot, the other arrogantly presumes to cast the yoke about the neck.  
3. Free in regard of the Measure: this distinction extends itself first to the Capacity of the Agent, next to the Exigence of the Patient. As he that hath to the utmost of his faculty ministered to another's Necessity, though not supplied, the deficiency hath attained the merit of the undertaking. So he that hath liberally advanced the welfare of another by a timely succour, yet restrained his hand, by the reluctance only of his will, from finishing his restauration, abandoning the distressed to the former hazard of his Ruin, hath totally forfeited the Glory of his Inception; if not rendered himself guilty of the future issue: The true Object of Charity, being to redeem another from Affliction, not to prolong another's misery.  
The general Object of this celestial virtue, Relief, extends to as vast a latitude as our frail Natures are exposed to casualties or defects, whereto it is appropriated, She is a guide to the blind; a support to the Lame; food to the Hungry; raiment to the Naked, and counsel to the simple, etc. So that if we shall truly consider Her in her proper Nature; no one can be found so happy, which may not, nay, which doth not become the Subject of her Ministry: Nor no one so wretched, which may not become Her Minister: so full a variety of Parts is in our Civil composition to grace that Harmony might issue from the Agreement of our mutual Love.  
The Subject or Motive of this officious endeavour, is only the compassionate sense of another's Misery. How far such reflective participation of another's evil may be consistent with that rigid tenure of Philosophy, which struggleth only to support the mind immoved, placing the contentation of the Soul rather in magnanimity than Indulgency; in Greatness more than Goodness: may possibly require a vaster Agitation, than will agree with the Symmetry of our present Treatise. Yet thus much we may briefly infer in confirmation of our Position, That the regular Emotions of the sense are as necessary to the production of the souls Effects: as is a gale of Wind to the progression of a Bark upon the surface of the Ocean: without which it can neither be Communicative to itself or others; the noblest Qualification of every moral virtue; unless we should improperly admit, this Speculation to pursue an Object distinct from her Nature whereof it but pretends to be the original: a supposition inconsistent with the very Essence of intellectual graces, which are so visibly united in coherence of Effects, as they but form one only Nature: Nor can there be a communicative faculty, without the sense of an impulsive motive, which is expressed even in the Election, with more than an impartial indifferency: Besides which interior Compunction in the Motive, there must be also an interior Compassion in the ministry to form the Excellence of this celestial Attribute. The debordments only of superfluity are not sufficient pledges to merit the perfection of her dignity, though issuing from the most perfect Sincerity. Slighter dispensations may sometime possibly figure her Nature. But Seipsum vel ex seipso aliquid voluntarie perientis saluti contribuere, est quidem opus verè Divinum. To contribute voluntarily himself, or any thing from himself to the safety of a perishing man: is questionless a work truly divine; as may appear by the example and testimony of that incarnate Word, who formed her Nature. Nor yet can every Act of Benevolence receive so high an Illustration, to be invested with the Ornaments of Her Title; The threaten of a destructive exigent must meet our ministry to qualify our aid with such a Dignity: not that every degree of distress, may not assume an equal privilege; if weighed in the Consequence with such an apprehension and followed with the Impotence of the sufferer: But that no degree of succour whatsoever without reference to this distinction, can merit such an Attribute.  
This Virtue yet must farther be more purely qualified to attain her perfect lustre, and manifest Her Original really celéstiall: She must not issue from any material consideration, End or Relation whatever: what? not from the reflection of our own frailty, subject to like Accidents, might move us timely to provide for a delivery, either by a particular Retribution, or a general Commiseration: No, such Intention waiting on Her, production were but obliquely to trace our vulgar Notion in a civil Policy: What? not the consideration of another's Virtue, Goodness, Honour, Dignity? No, that were to prosecute a Rule holds no conformity with the Pattern of Her perfect essence, who suffered only for the safety of the vildest criminals. May then the glory of the Action inflame our wills to propagate Her being? No, that were to prostitute the highest virtue to the fruition of the lowest vice. May our Relations yet in Nature claim this privilege. No, that were to admit the most sensual and irrational Beast to a Capacity of the divinest excellence; since they, by instinctive motives do equally with us endeavour to preserve their own Productions.  
Nay, we must yet extend the sense of our Distinction farther to delineate Her Purity: concluding that She proceeds in Her Integrity against any consideration, End, or Relation, might in humane sense retract her Influence: which shall want no other Authority for confirmation, than His Example and Precept enlightened our understanding in the sacred mystery of Her Institution, who enjoins our Ministry to them that hate us, to them that despitefully persecute us, etc.  
Having thus briefly searched into the perfect Essence of this celestial virtue: we will endeavour to disclose under what material Arguments our common frailty can so far disguise pretended Piety, to challenge to ourselves hereof the first Inherency: and how nigh vulgar Practice hath assumed Her similitude, or yet therein attained the intention of their own improper Notion. 'tis true the order of Nature requires that we first be, before we can be useful unto others. But while we are, the order of this sacred virtue sometime may exact, that our present beings cease for the improvement of another's; of which we have examples even in civil Rules; Curtius, Scevola, Regulus. But when with the Apostle she shall yet take a higher flight: & earnestly desire (if possible) to be secluded from eternal Glory, Peace, and Comfort, for his brethren's sake; What Inclination so barbarous, that is not silenced with a stupendious Adoration of Her Glory; Yet these Patterns (some may perhaps allege) to be more proper to our speculation than our practice: nigher our admiration, than our Imitation: (what we desire not to attain, we plead an Incapacity to effect) but if granted so; they are not here improperly inferred, when only to confute this specious texture, which the indulgence to ourselves hath wrought, and lend the sensual soul a clear intelligence, how far our corrupt Tempers are from the attaining of her excellence; when we so shallowly distinguish of her Essence: To which may possibly farther be objected, that we herein extend the sense of this Her Character to a more special and peculiar Influence of grace than falls within the common dispensation to humanity: or the due limits of such precept might compose unto all a general Prescription, which reacheth but to love our neigh bour as ourselves; not to for their Interests to our own. 'tis true such is the literal sense of this equilibrate Textures sigured to us by that sacred Light, who form Her proper nature as framed only to the frail capacity of our common usage: But not that either the excellence of Her lustre, or the extent of our Devoir should be contained under the limits of so sensual a delineation: Being herein included (as in other Precepts) a spiritual sense to inanimate the Letter; not distinguishable to a sensual Inspection: such was the expansion of that veiled Light, revealed to us in the Exposition of the Law; by that celestial guide, who only could fulfil the same; It is said, Thou shalt not commit Adultery; But I say, whosoever seethe a woman and lusteth after her hath already committed Adultery with her in his heart. Nor doth the implicit sense of the former Injunction descent from the Eclareisment of the latter: When brought unto the Test; by him that would uphold he had observed them from his Infancy, to the sequel of the Institution being annexed this supplement; Sell All thou hast, and give it to the Poor: All, is so far from admitting of a Partner in this approved Ministry, that it implies not so much, as a participation even to our property: Our proper Interests here being totally ejected forth the balance of the former Rule in competition with another's Misery: some may perhaps except against the Collation of this Parallel, as not altogether competent to form a general Institution, in that the Party instanced was a single Person, without any dependence on others, or other on him: either of which might probably seem of force to alter the Constitution of so strict an Imposition: Since improvisors of their family are in the balance of Impiety, but counterpoised with unbelievers. A specious evasion to shroud affected Avarice from the Capacity of so requisite a Ministry: and in the extent of such position, yields almost every member of the same a privilege of omission, man's Avarice or Ambition, Vanity or Lux in any one condition whatsoever not possibly meeting such prescription might move him willingly to turn the torrent of his Assluence from his proper Interests or Pleasures. Most pretending the advancement of their family, induceth them to the Enlargement of their Revenues: but where the due proportion of such bounds should terminate are indiscoverable to the proper mover: for the nigher they seem to approach the Object, the more remote are they from the attaining it: new acquisitions beget new desires ', and new desires new acquisitions; so that it may be admitted a civil position as well as a Math'maticall conclusion: That the whole sublunary Orb cannot in the application, fill the extending angles of man's still vacant heart: if it shall be required, where then may terminate the due bounds of man's irregular desires. It may be answered, that in Natural Rules, what is, ultra Necessitatem is superfluous, if not destructive; what is ultra Decentiam, is impertinent; if not ridiculous: As in the most perfect constitution of Natural compositions: so in the most regular form of civil Textures, there will be few found so low or indigent; which may not fall under this prescription; there being in most Temperatures and Fortunes, either multa Superflua, or multa Aliena, many things Supersivous, or many Strange. From which conclusion may possibly arise a scruple, What then should be the Encouragement or Fruits of humane Industry? If all the toil thereof should meet no other end, than the bare support of her proper Fabric? Why? (without Reference to our future condition.) Is it not a higher merit, dignity, satisfaction, to secure another's being, than to lend useless divertisements to our own? Can there be a more just acquisition of Homage, A thore plausible Echo to our Fame, A more firm band to our Amity. Such certainly was his Resentment, whose Advise did direct our faculties to this Object: Labour with thy hands to be helpful unto others. Nor must it be the Refuge of our Acquisition, that were an ungraceful loan to offer unto the Almighty; since he for such vouchsafes to own it: Who giveth to the Poor, dareth to God. But ex Primitiis, of the first, and most excellent fruits thereof, such were the Qualifications even of the Heathen Offerings to their illusive Deities. But the Usage of our times, (though instiled with the glorious Attribute of Christians. (The whole structure of which Profession, but raised on the foundation of this Practice) will in our most zealous dispensations scarce reach to the Excrescence of our encumbering store: which may siguratively be said, but the snipping of our hair, or the pairings of our nails; rather Illustrations to our civil Fame, than progressions to our future felicity, badges rather of our vanity, than production of our Piety: so far are we from sacrificing onevice in this oblation, that we make even vice itself the Object of our offering. How then can our vices here by meet a pacification, which sincerely preferred might effectually cover a multitude of transgressions. But our corrupt Inclinations are so far from adhering to the visible traces of this virtue (which flies in her cordial Ministry, not only the seeming approaches of another's discovery: but even of her own secret Testimony, not letting one hand know what the other doth.) That we sound thereto a trumpet in the most affluent Conventions: raise proud structures with Inscriptions thereof, to keep our Glory in the memory of Posterity: & when all this? when our frailty hath left us no longer faculties to relish hereof the conducements, or to distinguish of those boasting Relics. O ridiculous stupidity! Shall not the Indian Heathen (as we presume to call them) in their clemency to impotent Fowl and Beast (without pretence of merit, providing public Receptacles for their Relief) rise up in judgement against us. But if we think Divine Impositions too heavy a burden for our frailty: let us examine how far the force only of Civil rules may really herein extend themselves. Non nobis nascimur, we are not born for ourselves. According to the Inference of this Principle; we are so far from being the first Object of our own proper Endeavour, that in the very use and end thereof, we are not so much as admitted to a participation in the intention of our primitive production: So necessary is the Communication of our faculties, to the due support of the civil Fabric. From whence we may conclude both in the Civil and the Natural frame. Pars sibi tantùm vivens jam morti proxima est; That part which liveth only to itself, is already on the confines of Death. Such a privilege, nor the greatest, nor the meanest can assume unto themselves, without destruction to their proper being. Et cujusque Dignitas consistit tantùm in commodo alterius; And the dignity of each part consisteth only in the benefit another thereby receiveth: Nor is the extent hereof limited within the circumscription of a private Family, Name, Nation, Sect or Faction: said to to humano generi; But to all mankind: at quò remotius subjectum, eò Nobilius effectum, And How much more remote the subject; So much more noble the thing effected. Alienis & inimicis Administrare, est sibi proprium commodum negare. To administer to strangers and enemies, is truly to deny unto ourselves our proper interests. Solomon extends the sense thereof yet farther, affirming, (A good man to be merciful to his Beast.) The happy effects of which communicative virtue may be visibly manifest to every common Inspection, shall consider how those Commonwealths have attained the highest felicity of a perfect Government, that in their forms of common union have represented but one single family, as the Spartans' among the Greeks; the Esseans among the Jews. Their provisions issuing equally from the common care and Industry; the Elevation. Education, and Instruction of their youth, of all earnestly prosecuted as one common Interest.  
Having thus in reference to Charity, discussed how far our own primary Inherence may become consistent with divine or civil Institutions: our premised order requires, we should next present a Form hereof, produced from the vulgar usage; that by a due collation of their Patterns, we may more visibly distinguish of the Agreement in their Natures.  
In Order to which, we will in general, first, severally reflect on the Essential parts of our mutual community and commerce; though through the corruption of our Nature, they seldom are divided in the Practice; the former being frequently but a disguised Introduction to the Latter.  
The simple Objects of an unimpeachable community, are, Gratulatio, congratulatio, solatio & consolatio. Gratulation, Congratulaon; Solace, and Consolation.  
1. The Subjects most properly inherent to the first usage, is gratum aliquid facere, agnoscere vel restituere. To tender, acknowledge, or requite a benefit. The first two Branches of this distinction are very frequent, motives in vulgar practice to civil Addresses: and the latter not altogether unusual: (But according to the intention) neither the one nor the other falleth under the due limits of a simple and unimpeachable community; since they are but artificial preludes to future and more advantageous pretences: so that such forms of intercourse may more properly be termed a traffic for Lucre, than a tender of Beneficence or Gratitude, which only meets the perfect Test, when as some pressing Exigent invites a speedy succour: But such extremes, like falling Fabrics, affright them farthest from it have had most shelter by it. No relation whatsoever will hazard any Interest to support where the success to humane sense appeareth doubtful. In opposition to the first motive every one can form unto himself a subtle caution. Absurdum est meipsum ingratiare nemini grato. It seeming an absurd procedure to ingratiate ourselves to him is become acceptable to none. In such deplorable condition, the Parents unnaturally abandon their Children, and the Children as ungratiously neglect their Parents: Those sharply pursue these in their fall, with Rebukes. These irreverently, those with Revile: Brothers will rather strain their credit to supplant each other in their Possessions, than to supply each other to preserve them. Defaults are only reproachful in their ill success; but who excuseth not, if not applauds the undertakers of a prosperous mischief. Be the actions and intentions clearly free from any reference to the unhappy issue; yet misery shall seldom meet in the officious visits of the nighest Relations; but an insulting reproach: And where the Almighty God shall please to lay his hand, Insolent man will presume to set his foot. In Repugnance to the latter Motive (which in strictness of civil Rules may sometime possibly meet in one centre where the capacity not answereth the Will, man thinks it an imputation to his honour publicly to profess by a voluntary compensation to have held Advantage from a thing so mean, could fall to a comtempt in civil commerce; and had rather elate his vanity in some magnificent present, or entertainment, than remunerate a benefit in a graceful Retribution. The high endearments of the choicest amity, richest presents, most sumptuous extertainments, shall in the adverse state scarcely produce a Recompense meet for the grooms that usherd them; who meeting in one Point of Fortune, are measured, by the same Rules in esteem, Corrupt humanity! we have daily proofs of gratitude twixt Fish, Fowle, and Beast of several kinds, and of them all to man in his Extreme, but of man's timely aid to man in his adversity, no tie could ere afford, or truth from History record; witness upright Jobs woeful visitants, and she, who in his affluent prosperity had produced so many faithful pledges of her love in a flourishing fertility, could not in the bitter Agony of his affliction afford him one gentle word in a comfortable ministry. And that vigorous and divinely illuminated spirit, who for his stable integrity, was described to be the Rock, whereon the sacred structure of our saving Faith should be erected could not, in his extremity unto his Saviour, (who had on him conferred that dignity) so much allow as an acknowledging Testimony.  
2. The second object of community, Congratulation, holds an extraction from a more alluring subject, most men with alacrity tendering homage to a rising prosperity. But still with reference to their proper Interests, a procedure most frequently in use 'mong eminent Personages, on the successful Issues of their enterprises, and may be judged rather an act of Ceremony, than an office of amity: though the inherent Pretences and exterior consequence thereof may seem to bear a more plausible intention, being usually illustrated with sumptuous presents, specious proffers, high Engagements; such were the Ornaments to Jobs restauration from those degenerate Relations, that in his dejected trial, under the formalities of friendship did but exaggerate his misery with reproach. And truly evident it is to every common observation; that such obsequious endearments are but secret Ambages to reserved purposes. If otherwise these superficial Interludes, divided from such reference, more frequently are attended with disguised emulation, envy or inemnity.  
3. The next ensuing object of community is solace, the most frequent attractive and universal of all the rest, man being naturally a sociable and communicative Creature, seeking relaxes from the rigour of his primitive Infliction by such intervals, as the burden necessary to his existence will permit, if contemplative seeking agreeable issues to the digested Ideas of the mind, for the use, benefit, or instruction of another's spirit, delight, confirmation or illustration of his own; underthe limit of prescription, may probably be figured a plausible divertisement, proper and approvable to every Sex, Age or Function. The which particulars, though all or most pretend to prosecute in the Election of Society; Yet few, or none, do once so much as figure to themselves the Use, End, or the Propriety of this Object in community, which separated from Interest or Affair, is but followed to satisfy the sensual appetite; to waste our precious hours in a casual, vain, impertinent babble, to make an Ostentation of some ridiculous Pageantry, or sport ourselves with others desiciency.  
4. The last Object of an uninterressed community, is consolation; the only true legitimate and apparent issue of this celestial virtue, having no other motive, but only the compassionate and effectual sense of another's misery: of which there are two kinds, Speculative and Material; The former without the latter, may possibly sometime, in the agent, be invested with such Impotence, as may not altogether derogate from the dignity of such Original, or otherwise also, in the different quality of the Ministry, appropriated wholly to the nature of the Passion; as in the Intellectual distempers, where the distracted spirit requires only a rational prescription to restore it to the former lustre: yet usually such officious tenders are but a spurious, formal compliance 'twixt eminent Personages on some disastrous Occurrent: A Ceremony more frequently in practice in former ages, nor out of custom still in the Eastern parts 'twixt nigh Relations. But such a superficial Ministry to an exterior desiciency, (where otherwise endued with capacity) may rather be termed a shameless and insulting mockery, than so much as a humane civility: no faculty being without grudging more communicable than words, the sum of all friendship betwixt man and man; and of all profession 'twixt man and God. The real and Essential being but an imaginary point we figure in the sphere of our discourse, to find the perfect elevation of this splendid Attribute, the sensual appearance thereof being inscrutable to our sense in humane Society; as we may truly collect from the due perpensation of our Argument; since we cannot therein discover so much as the shadow of a debonary Indulgency to a distressed calamity to issue from any practical Object in humane community. We should next proceed to agitate on the more usual affluent and universal object of humane intercourse preposited in the inception of our Texture; Commerce, the common receptacle to that premised occurences, as the Ocean to the Rivulets. But in the inspection of such transaction, we have yet less hope to discover what we are in search of (the Image of this divine Attribute; than in the prementioned particulars: and in the attempt, pursue a fruitless enterprise: since it is manifest to every common sense, without a farther circumstance, that man's Infirmity or Necessity, the only true Objects of Charity, do but herein yield him up to be the fit prey to corrupt Lucre: And although a civil Commerce might possibly meet a just prescription: yet is it so rare and difficult a procedure, that the wiseman affirms the Agitators herein, can hardly keep their hands clean. In which respect, they were but as Thiefs, reproachfully secluded from the common receipt of a religious Convention: Nor are the forms of Negotiation in the weightest or the sleighest transaction, managed with less furbery, circumvention and deceit, even to the tender of a common visit; so vild and corrupt an Imposturie attendeth on humane coherency: that even the most specious glosses of his courtesy are but a subtle traffic of propriety: Yet that insulting custom may not so far corrupt the judgement, as to deprive us of the use of Reason in civil practices, under a national prescription: no man making scruple to act, what is in general usage licenc'd by the Authority of the Law; we will proceed to instance farther, wherein such legal forms are not only repugnant to Charity, but to Equity and Humanity; nor can such Ordinance be a sufficient warrant to a rational man's integrity; who ought exactly to separate the inferences of his actions from any inessentiall circumstances & forms, under what dignity so ere authorized; to insert some instances hereof, lest it might altogether appear an empty suggestion. An industrious acquisitor becomes plausibly possessed of a real Estate: and although the end of his endeavour labour and care, was but to support his numerous is2ue of either sex: (for the Law of God, Nature and Nations allow not of any distinction between them) yet Death, by casualty surprising him, shall by the Authority of the Law, frustrate this his intention, conferring the succession to his possession, only on the primogenitor; who shall with as much confidence enjoy and dispose thereof without reflection on the Calamities of his Father's naked members; as if his affluent Revenues were but the fruits of his own proper Industry. Oh! barbarous inherency! But much more brutish, where such estates are so voluntarily constituted by the voluntary vanity of the acquisition, for what right of Relief can be pleaded for their succour from others, who are voluntarily abandoned by their own natural Parents. Oh, the glory of a Name! Oh, ridiculous shame! Can a man with Honour or Decency set a Diadem on his Head, and leave the rest of his Members naked or tattered. Extravagant passion for a dirty fame: 'tis virtue only can be a perfect Ornament to a family, not Power, not Wealth, not Dignity; since such inessentiall shadows of renown vanish even in their first eruptions, like an empty noise. The right successors to the most glorious Monarch of the world, in a small process of time, became but poor enslaved Mecaniques at Rome. But to omit farther Argument against the pretences of this inhuman custom: admit the splendid Title might support this gallant Pageantry should fail; even in the first succession, the general issue of the Possessor shall totally exclude the general issue of the Acquisitor from any Interest of Inherency. A pretty piece of legal Sophistry. In either of which cases was never yet heard of any, that brooked the fruition of such privilege, which so much scruple of erroneous partiality, as might support the equal competitor from starving, though the unequitable Advantages were ne'er so affluent: so willing are the depraved inclinations of brutish man to extinguish in their secret Consciences, the lights of Nature or of Grace, in favour of their Avarice, or sensuality, when the adulterate glosses of the Law may lend an influence to such procedure. Nay, such is the tyranny of insulting custom, over servile spirits, that where no visible advantages succeed the prosecution of the unequal prescription of the Law: Yet the barbarous inhumanity of man, without a scruple of Remorse, submits to the formalities thereof, though to the unjust extinction of another's life: as in matters of Petty Larcin. A most exquisite encouragement to common Unity, where the light of civil commerce becomes an instigator to inhuman Practices.  
Having so far as our frailty will permit, attempted to discover the glorious Graces of that celestial and immaterial light did first give influence to our Treatise: as also weighed how far the reflection of her lustre may, in vulgar Practice, agree with the true Nature of her Essence. It now remaineth only for closure of our Texture, to examine how far, this Vulgar Position, may truly reach the Inference therein included.  
In order whereto we may infer, that such self Indulgence therein expressed visibly tendeth only fovere genio, to cherish the sensual Inclination, and can have no other Object than Ambition, Vanity, Lux or Avarice. Now how any of these Objects, severally or jointly, may tend to the composure of man's present felicity, (without reference to his future condition, to the Improvement whereof they solely are inquestionable obstacles) we will proceed to figure.  
1. Ambition, the highest passion of the mind, to which (when her Rights are in question) all others still give place: can to itself propound no other Good, but the subjection of another's actions to the prescription of our will. If such insulting Arrogance shall (through an affected sufficiency) pretend the end of their supremacy is but assumed to reduce the stubborn temper of the unformd multitude to civil order; we may thereto object, that a modest Reason only should preside the motions of another's spirit, to lend it a more regular Impression, devested from the very appearance of violence or peculiar interests, which always are the only ushers introduced and columns that support this high Prerogative: Or were such terrible investures warrantable to shroud the just Pretenders from those fatal issues do commonly attend the undertake of a naked Institutor, though supernaturally inspired, yet what affinity, similtude or relation can there be betwixt the quality of the means, and the nature of the intention: between the regulation of the mind, and the destruction of the Body; or if admitted for allowable, Can rational man be so extravagantly possessed with passion for another's disagreeing benefit, as to weighed through so many dangerous, guilty, costly, penible Tracts, conduct to this supremacy, without a reference to satisfy our own advantages; which also truly weighed in the Inception, and pursuit, fruit and fruition are but inessentially proposed; the Introduction still attended with violation of Rights, civil, Natural and Divine: The consequence upheld with slaughters devastation, oppression, the cries and tears of desolate widows, the mourning and calamities of innocent Orphans; the fruit associated exteriorly with the inseparable Furies, Envy and hatred interriourly with that of the inappeasable and secret horror of his own guilt: the fruition uncertain, the issue tragical, which agreement of parts, in the Nature of the subjects must questionless produce a preposterous Harmony to form the life of man agreeable. Vanity is but the bastard Brother to the former distemper of the Mind: possibly contended with the exterior shadow of such immensity, glory, and empty rumour from an empty Vault, popular applause. A mercenary Idolatry devoted to itself: a changing gale to every Sale.  
3. Lux, pretends to a more material Object of delight, in adulation to the sense; and contrary to the intent of her solicitous Indulgence to satisfy, satiates in stead of succouring, to supply clogs to destroy: whilst oppressed Nature sinking under the burden of a preposterous Ministry, contracts more painful and lasting Infirmities than could be threatened by her Indigence.  
4. Avarice, the vildest, vainest, and preposterous affection can taint the Reason or possess the Spirit, vild, in that it indirectly pursues the basest Object to the prejudice or destruction of another; vain, in that the more it advanceth in the improvement of the means, the farther it is distant from attaining the End. Preposterous in that man consumes himself in pursuit of his own support; yet attaining the materials thereto, denies himself the fruition thereof, He maketh no scruple of any crime to increase his useless store, that another may enjoy the fruit of his Vice; who though the nighest Issue of his loins, wisheth if not procureth his destruction: and be his prudence ne'er so cautious in the equal distribution of his accumulation, shall at his Obsequies, be only gratified with opprobrious reproaches, slanderous murmurs, secret execrations of his proper blood. So that we may conclude from the result of our Discourse in reference to the Principle, if justly balanced; That such Charity as gins at home, always ends there: and never extends farther. And who directs his actions by this prescription: Est homini lupus, sibi ipsi Diabolus; is to others a Wolf, to himself a Devil; from which observation, hath questionless proceeded this proverbial Imprecation, Dieu me guard de moy: God defend me from myself: which may possibly, at first Inspection appear a gross Impropriety; in that it might be thought, no rational man will prejudice himself: yet when we shall reflect, how man's extravagant indulgence to his sensual inclinations doth deface the glorious Image, should illustrate his Nature with pre-eminence. We may without all contradiction affirm the contrary; That no power Humane or Diabolical can in any thing prejudice man, but himself or by himself. It may therefore without farther extension of this Treatise, become evident to every common sense, That the Nature of such Charity. propounded in our Vulgar Position, is so far from any real affinity with this Celestial Virtue, whereof it would assume the Figure, that it can no way imply this primary Advantage Adulterately shadowed in the specious Texture.   
Finis.  

ERRATA.  
PAge 10. l. ult. r. Act, p 18. l. 12. r Exterior copassion, p. 29. l 5. r. Texture, p. 60. l. 13 r. which prescription, p 72. l. 6. r. Acquisitor, p. 83. l. ult. r. an empty.