every one that knows us, knows that also. Let us suppose ourselves strip'd and divested of it, whether it be Beauty, or Riches, or Titles, or Honours, or Knowledge, which all must vanish away; This is what may befal us in this Life, and must in the next. Let us view ourselves under this Supposition; let us ask ourselves what remains that is worthy or excellent ? You see plainly, that all who have esteemed themselves for the abovementioned Particulars, must be left speechless; and that nothing, but preserving the Government and Supremacy of the Mind, can stand by us under all Events; which is so much a Part of us, that it cannot be separated from us, and must abide for ever. Neither let us be afraid of entring upon this Work, lest it should withdraw us from the present Object of our Affections; if it has any Worth in it, it will render it more worthy; if it has none, it is high time to give it up: It will give a Force to every Virtue, and make every Grace more graceful. DISCOURSE VIII. The different Characters of Real and Dissembled Love. Rом. xii. 9. Let Love be without Diffimulation. T HIS Precept is so very plain and simple, that there seems to be no manner of Occa fion to make any Comment upon it, or to form a Discourse about it. Perhaps the Wise of this World would say, that it is a Truth which requires no deep Philofophy to discover, or Strength of Reason to support; and might therefore think it below an inspired Teacher to inculcate, or even a common Audience to attend to. But it may not be improper to put such profound Thinkers in mind of an Observation, which one of the greatest Philosophers, that any Age has produc'd, has supply'd us with: Cicero, in his Treatise of Friendship, introduces Lelius's Discourse upon that Subject, in this manner: Your " profess'd Philosophers will dispute " off hand, upon any Subject you " propose to them, with very great " Subtilty, but very little to the " common Advantage of Mankind." "That must not be expected from " him, who did not pretend to open "and dissect it with so much Art. He " should treat the Argument with the "utmost Plainness, and enter only into "such Points as are useful in the Con"duct of Human Life." And then foon after observes, almost in the fame Ο 2 fame Words with St. Paul, That Friendship must be without all Diffimulation and Hypocrify. In amicitia nihil fictum, nihil fimulatum. It can therefore be no Objection to the Scriptures, that there is such a Plainness in them, as the greatest Masters of Reason have approved; such Precepts, as the best and politeft Judges of Human Life have thought proper to enforce. Whoever attends to the Scripture Precepts, will find them far better adapted to the Exigencies of Men, than any which the Schools of Athens and of Rome, or any other Schools since, have been able to produce. They were not defigned to entertain the Imagination, but to improve ove the Heart: And if you would have Rules to conduct your Manners by; if you would know how to behave towards others, and how you would have others behave towards you in real Life, you will |