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diff --git a/old/54984-0.txt b/old/54984-0.txt deleted file mode 100644 index 42831cb..0000000 --- a/old/54984-0.txt +++ /dev/null @@ -1,6340 +0,0 @@ -The Project Gutenberg EBook of A serious proposal to the Ladies, for the -advancement of their true and greatest in, by Mary Astell - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: A serious proposal to the Ladies, for the advancement of their true and greatest interest (In Two Parts) - -Author: Mary Astell - -Release Date: June 26, 2017 [EBook #54984] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK A SERIOUS PROPOSAL TO THE LADIES *** - - - - -Produced by MFR, Wayne Hammond and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - - - - - - - - - - A Serious - - PROPOSAL - - TO THE - - LADIES, - - FOR THE - - Advancement of their - - True and Greatest - - INTEREST. - - In two Parts. - - _By a Lover of her SEX._ - - _LONDON_: - - Printed for _Richard Wilkin_ at the _King’s-Head_ - in St. _Paul’s Church-Yard_, 1697. - - - - -A Serious - -PROPOSAL - -TO THE - -LADIES. - - -LADIES, - -Since the Profitable Adventures that have gone abroad in the World -have met with so great Encouragement, tho’ the highest advantage they -can propose, is an uncertain Lot for such matters as Opinion, not real -worth, gives a value to; things which if obtain’d are as flitting -and fickle as that Chance which is to dispose of them; I therefore -persuade my self, you will not be less kind to a Proposition that comes -attended with more certain and substantial Gain; whose only design is -to improve your Charms and heighten your Value, by suffering you no -longer to be cheap and contemptible. Its aim is to fix that Beauty, to -make it lasting and permanent, which Nature with all the helps of Art -cannot secure, and to place it out of the reach of Sickness and Old -Age, by transferring it from a corruptible Body to an immortal Mind. -An obliging Design, which wou’d procure them _inward_ Beauty, to whom -Nature has unkindly denied the _outward_, and not permit those Ladies -who have comely Bodies, to tarnish their Glory with deformed Souls. -Wou’d have you all be wits, or what is better, Wise. Raise you above -the Vulgar by something more truly illustrious, than a sounding Title -or a great Estate. Wou’d excite in you a generous Emulation to excel -in the best things, and not in such Trifles as every mean person who -has but Money enough may purchase as well as you. Not suffer you to -take up with the low thought of distinguishing your selves by any -thing that is not truly valuable, and procure you such Ornaments as -all the Treasures of the _Indies_ are not able to purchase. Wou’d help -you to surpass the Men as much in Vertue and Ingenuity, as you do in -Beauty; that you may not only be as lovely, but as wise as Angels. -Exalt and Establish your Fame, more than the best wrought _Poems_ and -loudest _Panegyricks_, by ennobling your Minds with such Graces as -really deserve it. And instead of the Fustian Complements and Fulsome -Flatteries of your Admirers, obtain for you the Plaudit of Good Men and -Angels, and the approbation of Him who cannot err. In a word, render -you the Glory and Blessing of the present Age, and the Admiration and -Pattern of the next. - -And sure, I shall not need many words to persuade you to close with -this _Proposal_. The very offer is a sufficient inducement, nor does -it need the set-offs of _Rhetorick_ to recommend it, were I capable, -which yet I am not, of applying them with the greatest force. Since you -can’t be so unkind to your selves, as to refuse your _real_ Interest, I -only entreat you to be so wise as to examine wherein it consists; for -nothing is of worse consequence than to be deceiv’d in a matter of so -great concern. ’Tis as little beneath your Grandeur as your Prudence, -to examine curiously what is in this case offer’d you, and to take care -that cheating Hucksters don’t impose upon you with deceitful Ware. This -is a Matter infinitely more worthy your Debates, than what Colours are -most agreeable, or what’s the Dress becomes you best. Your _Glass_ will -not do you half so much service as a serious reflection on your own -Minds, which will discover Irregularities more worthy your Correction, -and keep you from being either too much elated or depress’d by the -representations of the other. ’Twill not be near so advantageous to -consult with your Dancing-Master as with your own Thoughts, how you -may with greatest exactness tread in the Paths of Vertue, which has -certainly the most attractive _Air_, and Wisdom the most graceful and -becoming _Mien_: Let these attend you and your Carriage will be always -well compos’d, and ev’ry thing you do will carry its Charm with it. No -solicitude in the adornation of your selves is discommended, provided -you employ your care about that which is really your _self_; and do -not neglect that particle of Divinity within you, which must survive, -and may (if you please) be happy and perfect, when it’s unsuitable -and much inferiour Companion is mouldring into Dust. Neither will -any pleasure be denied you, who are only desir’d not to catch at the -Shadow and let the Substance go. You may be as ambitious as you please, -so you aspire to the best things; and contend with your Neighbours -as much as you can, that they may not out do you in any commendable -Quality. Let it never be said, That they to whom pre-eminence is so -very agreeable, can be tamely content that others shou’d surpass them -in _this_, and precede them in a _better_ World! Remember, I pray you, -the famous Women of former Ages, the _Orinda_’s of late, and the more -Modern Heroins, and blush to think how much, is now, and will hereafter -be said of them, when you your selves (as great a Figure as you make) -must be buried in silence and forgetfulness! Shall your Emulation fail -_there only_ where ’tis commendable? Why are you so preposterously -humble, as not to contend for one of the highest Mansions in the -Court of Heav’n? Believe me, Ladies, this is the only _Place_ worth -contending for; you are neither better nor worse in your selves for -going before, or coming after _now_; but you are really so much the -better, by how much the higher your station is in an Orb of Glory. -How can you be content to be in the World like Tulips in a Garden, to -make a fine _shew_ and be good for nothing; have all your Glories set -in the Grave, or perhaps much sooner! What your own sentiments are I -know not, but I can’t without pity and resentment reflect, that those -Glorious Temples on which your kind Creator has bestow’d such exquisite -workmanship, shou’d enshrine no better than _Ægyptian_ Deities; be -like a garnish’d Sepulchre, which for all its glittering, has nothing -within but emptiness or putrefaction! What a pity it is, that whilst -your Beauty casts a lustre all around you, your Souls which are -infinitely more bright and radiant, (of which if you had but a clear -Idea, as lovely as it is, and as much as you now value it, you wou’d -then despise and neglect the mean _Case_ that encloses it) shou’d be -suffer’d to over-run with Weeds, lie fallow and neglected, unadorn’d -with any Grace! Altho’ the Beauty of the mind is necessary to secure -those Conquests which your Eyes have gain’d, and Time that mortal Enemy -to handsome Faces, has no influence on a lovely Soul, but to better and -improve it. For shame let’s abandon that _Old_, and therefore one wou’d -think, unfashionable employment of pursuing Butter-flies and Trifles! -No longer drudge on in the dull beaten road of Vanity and Folly, which -so many have gone before us, but dare to break the enchanted Circle -that custom has plac’d us in, and scorn the vulgar way of imitating all -the Impertinencies of our Neighbours. Let us learn to pride our selves -in something more excellent than the invention of a Fashion; And not -entertain such a degrading thought of our own _worth_, as to imagine -that our Souls were given us only for the service of our Bodies, and -that the best improvement we can make of these, is to attract the -Eyes of Men. We value _them_ too much, and our _selves_ too little, -if we place any part of our desert in their Opinion; and don’t think -our selves capable of Nobler Things than the pitiful Conquest of some -worthless heart. She who has opportunities of making an interest in -Heaven, of obtaining the love and admiration of GOD and Angels, is too -prodigal of her Time, and injurious to her Charms, to throw them away -on vain insignificant men. She need not make her self so cheap, as -to descend to court their Applauses; for at the greater distance she -keeps, and the more she is above them, the more effectually she secures -their esteem and wonder. Be so generous then, Ladies, as to do nothing -unworthy of you; so true to your Interest, as not to lessen your Empire -and depreciate your Charms. Let not your Thoughts be wholly busied in -observing what respect is paid you, but a part of them at least, in -studying to deserve it. And after all, remember that Goodness is the -truest Greatness; to be wise for your selves the greatest Wit; and -_that_ Beauty the most desirable which will endure to Eternity. - -Pardon me the seeming rudeness of this Proposal, which goes upon a -supposition that there’s something amiss in you, which it is intended -to amend. My design is not to expose, but to rectifie your Failures. -To be exempt from mistake, is a privilege few can pretend to, the -greatest is to be past Conviction and too obstinate to reform. Even -the _Men_, as exact as they wou’d seem, and as much as they divert -themselves with our Miscarriages, are very often guilty of greater -faults, and such, as considering the advantages they enjoy, are much -more inexcusable. But I will not pretend to correct their Errors, -who either are, or at least _think_ themselves too wise to receive -Instruction from a Womans Pen. My earnest desire is, That you Ladies, -would be as perfect and happy as ’tis possible to be in this imperfect -state; for I love you too well to endure a spot upon your Beauties, if -I can by any means remove and wipe it off. I would have you live up to -the dignity of your Nature, and express your thankfulness to GOD for -the benefits you enjoy by a due improvement of them: As I know very -many of you do, who countenance that Piety which the men decry, and -are the brightest Patterns of Religion that the Age affords; ’tis my -grief that all the rest of our Sex do not imitate such Illustrious -Examples, and therefore I would have them encreas’d and render’d more -conspicuous, that Vice being put out of countenance, (because Vertue -is the only thing in fashion) may sneak out of the World, and its -darkness be dispell’d by the confluence of so many shining Graces. -The Men perhaps will cry out that I teach you false Doctrine, for -because by their seductions some amongst us are become very mean and -contemptible, they would fain persuade the rest to be as despicable and -forlorn as they. We’re indeed oblig’d to them for their management, in -endeavouring to make us so, who use all the artifice they can to spoil, -and deny us the means of improvement. So that instead of inquiring -why all Women are not wise and good, we have reason to wonder that -there are any so. Were the Men as much neglected, and as little care -taken to cultivate and improve them, perhaps they wou’d be so far from -surpassing those whom they now despise, that they themselves wou’d sink -into the greatest stupidity and brutality. The preposterous returns -that the most of them make, to all the care and pains that is bestow’d -on them, renders this no uncharitable, nor improbable Conjecture. One -wou’d therefore almost think, that the wise disposer of all things, -foreseeing how unjustly Women are denied opportunities of improvement -from _without_ has therefore by way of compensation endow’d them -with greater propensions to Vertue and a natural goodness of Temper -_within_, which if duly manag’d, would raise them to the most eminent -pitch of heroick Vertue. Hither, Ladies, I desire you wou’d aspire, -’tis a noble and becoming Ambition, and to remove such Obstacles as -lie in your way is the design of this Paper. We will therefore enquire -what it is that stops your flight, that keeps you groveling here below, -like _Domitian_ catching Flies when you should be busied in obtaining -Empires. - -Altho’ it has been said by Men of more Wit than Wisdom, and perhaps -of more malice than either, that Women are naturally incapable of -acting Prudently, or that they are necessarily determined to folly, I -must by no means grant it; that Hypothesis would render my endeavours -impertinent, for then it would be in vain to advise the one, or -endeavour the Reformation of the other. Besides, there are Examples in -all Ages, which sufficiently confute the Ignorance and Malice of this -Assertion. - -The Incapacity, if there be any, is acquired not natural; and none of -their Follies are so necessary, but that they might avoid them if they -pleas’d themselves. Some disadvantages indeed they labour under, and -what these are we shall see by and by and endeavour to surmount; but -Women need not take up with mean things, since (if they are not wanting -to themselves) they are capable of the best. Neither God nor Nature -have excluded them from being Ornaments to their Families and useful in -their Generation; there is therefore no reason they should be content -to be Cyphers in the World, useless at the best, and in a little time -a burden and nuisance to all about them. And ’tis very great pity that -they who are so apt to over-rate themselves in smaller Matters, shou’d, -where it most concerns them to know and stand upon their Value, be so -insensible of their own worth. The Cause therefore of the defects we -labour under is, if not wholly, yet at least in the first place, to be -ascribed to the mistakes of our Education, which like an Error in the -first Concoction, spreads its ill Influence through all our Lives. - -The Soil is rich and would if well cultivated produce a noble Harvest, -if then the Unskilful Managers, not only permit, but incourage noxious -Weeds, tho’ we shall suffer by the Neglect, yet they ought not in -justice to blame any but themselves, if they reap the Fruit of this -their foolish Conduct. Women are from their very Infancy debar’d those -Advantages, with the want of which they are afterwards reproached, and -nursed up in those Vices which will hereafter be upbraided to them. -So partial are Men as to expect Brick where they afford no Straw; and -so abundantly civil as to take care we shou’d make good that obliging -Epithet of _Ignorant_, which out of an excess of good Manners, they -are pleas’d to bestow on us! - -One would be apt to think indeed, that Parents shou’d take all possible -care of their Childrens Education, not only for _their_ sakes, but even -for their _own_. And tho’ the Son convey the Name to Posterity, yet -certainly a great Part of the Honour of their Families depends on their -Daughters. ’Tis the kindness of Education that binds our duty fastest -on us: For the being instrumental to the bringing us into the World, -is no matter of choice and therefore the less obliging; But to procure -that we may live wisely and happily in it, and be capable of endless -Joys hereafter, is a benefit we can never sufficiently acknowledge. -To introduce poor Children into the World and neglect to fence them -against the temptations of it, and so leave them expos’d to temporal -and eternal Miseries, is a wickedness for which I want a Name; ’tis -beneath Brutality; the Beasts are better natur’d, for they take care of -their offspring, till they are capable of caring for themselves. And if -Mothers had a due regard to their Posterity, how _Great_ soever they -are, they wou’d not think themselves too _Good_ to perform what Nature -requires, nor through Pride and Delicacy remit the poor little one to -the care of a Foster Parent. Or if necessity inforce them to depute -another to perform _their_ Duty, they wou’d be as choice at least, in -the Manners and Inclinations, as they are in the complections of their -Nurses, left with their Milk they transfuse their Vices, and form in -the Child such evil habits as will not easily be eradicated. - -Nature as bad as it is and as much as it is complain’d of, is so far -improveable by the grace of GOD, upon our honest and hearty endeavours, -that if we are not wanting to our selves, we may all in _some_, tho’ -not in an _equal_ measure, be instruments of his Glory, Blessings to -this World, and capable of Eternal Blessedness in that to come. But -if our Nature is spoil’d, instead of being improv’d at first; if from -our Infancy we are nurs’d up in Ignorance and Vanity; are taught to be -Proud and Petulant, Delicate and Fantastick, Humorous and Inconstant, -’tis not strange that the ill effects of this Conduct appear in all -the future Actions of our Lives. And seeing it is Ignorance, either -habitual or actual, which is the cause of all sin, how are they like -to escape _this_, who are bred up in _that_? That therefore Women are -unprofitable to most, and a plague and dishonour to some men is not -much to be regretted on account of the _Men_, because ’tis the product -of their own folly, in denying them the benefits of an ingenuous and -liberal Education, the most effectual means to direct them into, and -to secure their progress in the ways of Vertue. - -For that Ignorance is the cause of most Feminine Vices, may be -instanc’d in that Pride and Vanity which is usually imputed to us, -and which I suppose if throughly sifted, will appear to be some way -or other, the rife and Original of all the rest. These, tho’ very -bad Weeds, are the product of a good Soil, they are nothing else but -Generosity degenerated and corrupted. A desire to advance and perfect -its Being, is planted by GOD in all Rational Natures, to excite them -hereby to every worthy and becoming Action; for certainly next to the -Grace of GOD, nothing does so powerfully restrain people from Evil -and stir them up to Good, as a generous Temper. And therefore to be -ambitious of perfections is no fault, tho’ to assume the Glory of our -Excellencies to our selves, or to Glory in such as we really have -not, are. And were Womens haughtiness express’d in disdaining to do -a mean and evil thing, wou’d they pride themselves in somewhat truly -perfective of a Rational nature, there were no hurt in it. But then -they ought not to be denied the means of examining and judging what is -so; they should not be impos’d on with tinsel ware. If by reason of a -false Light, or undue Medium, they chuse amiss, theirs is the loss, -but the Crime is the Deceivers. She who rightly understands wherein -the perfection of her Nature consists, will lay out her Thoughts and -Industry in the acquisition of such Perfections: But she who is kept -ignorant of the matter, will take up with such Objects as first offer -themselves, and bear any plausible resemblance to what she desires; -a shew of advantage being sufficient to render them agreeable baits -to her who wants Judgment and Skill to discern between reality and -pretence. From whence it easily follows, that she who has nothing else -to value her self upon, will be proud of her Beauty, or Money and what -that can purchase; and think her self mightily oblig’d to him, who -tells her she has those Perfections which she naturally longs for. -Her inbred self-esteem and desire of good, which are degenerated into -Pride and mistaken Self-love, will easily open her Ears to whatever -goes about to nourish and delight them; and when a cunning designing -Enemy from without, has drawn over to his Party these Traytors within, -he has the Poor unhappy Person, at his Mercy, who now very glibly -swallows down his Poyson, because ’tis Presented in a Golden Cup, and -credulously hearkens to the most disadvantageous Proposals, because -they come attended with a seeming esteem. She whose Vanity makes -her swallow praises by the wholesale, without examining whether -she deserves them, or from what hand they come, will reckon it but -gratitude to think well of him who values her so much, and think she -must needs be merciful to the poor despairing Lover whom her Charms -have reduc’d to die at her feet. Love and Honour are what every one -of us naturally esteem, they are excellent things in themselves and -very worthy our regard, and by how much the readier we are to embrace -what ever resembles them, by so much the more dangerous it is that -these venerable Names should be wretchedly abus’d and affixt to their -direct contraries, yet this is the Custom of the World: And how can she -possibly detect the fallacy, who has no better Notion of either than -what she derives from Plays and Romances? How can she be furnished with -any solid Principles whose very Instructors are Froth and emptiness? -Whereas Women were they rightly Educated, had they obtain’d a well -inform’d and discerning Mind, they would be proof against all those -Batteries, see through and scorn those little silly Artifices which -are us’d to ensnare and deceive them. Such an one would value her self -only on her Vertue, and consequently be most chary of what she esteems -so much. She would know, that not what others _say_, but what she her -self _does_, is the true Commendation and the only thing that exalts -her; the loudest Encomiums being not half so satisfactory, as the calm -and secret Plaudit of her own Mind, which moving on true Principles of -Honour and Vertue, wou’d not fail on a review of it self to anticipate -that delightful Eulogy she shall one day hear. - -Whence is it but from ignorance, from a want of Understanding to -compare and judge of things, to chuse a right End, to proportion -the Means to the End, and to rate ev’ry thing according to its -proper value, that we quit the Substance for the Shadow, Reality for -Appearance, and embrace those very things which if we understood we -shou’d hate and fly, but now are reconcil’d to, merely because they -usurp the Name, tho’ they have nothing of the Nature of those venerable -Objects we desire and seek? Were it not for this delusion, is it -probable a Lady who passionately desires to be admir’d, shou’d ever -consent to such Actions as render her base and contemptible? Wou’d she -be so absurd as to think either to get love, or to keep it, by those -methods which occasion loathing and consequently end in hatred? Wou’d -she reckon it a piece of her Grandeur, or hope to gain esteem by such -excesses as really lessen her in the eyes of all considerate and -judicious persons? Wou’d she be so silly as to look big and think her -self the better person, because she has more Money to bestow profusely, -or the good luck to have a more ingenious Taylor or Milliner than her -Neighbour? Wou’d she, who by the regard she pays to Wit, seems to make -some pretences to it, undervalue her Judgment so much as to admit the -Scurrility and profane noisy Nonsense of men, whose Fore-heads are -better than their Brains, to pass under that Character? Wou’d she be -so weak as to imagine that a few airy Fancies joyn’d with a great -deal of Impudence and ill-nature (the right definition of modern Wit) -can bespeak him a Man of sense, who runs counter to all the sense and -reason that ever appear’d in the World? than which nothing can be an -Argument of greater shallowness, unless it be to regard and esteem him -for it. Wou’d a Woman, if she truly understood her self, be affected -either with the praises or calumnies of those worthless Persons, whose -Lives are a direct contradiction to Reason, a very sink of corruption, -by whom one wou’d blush to be commended, lest they shou’d be mistaken -for Partners in or Connivers at their Crimes? Will she who has a jot -of discernment think to satisfy her greedy desire of Pleasure, with -those promising nothings that have again and again deluded her? Or -will she to obtain such Bubbles, run the risque of forfeiting Joys -infinitely satisfying and eternal? In sum, did not ignorance impose -on us, we would never lavish out the greatest part of our Time and -Care, on the decoration of a Tenement, in which our Lease is so very -short, and which for all our industry, may lose its Beauty e’er that -Lease be out, and in the mean while neglect a more glorious and durable -Mansion! We wou’d never be so curious of the House and so careless of -the Inhabitant, whose beauty is capable of great improvement and will -endure for ever without diminution or decay! - -Thus Ignorance and a narrow Education lay the Foundation of Vice, -and Imitation and Custom rear it up. Custom, that merciless torrent -that carries all before it, and which indeed can be stem’d by none -but such as have a great deal of Prudence and a rooted Vertue. For -’tis but Decorous that she who is not capable of giving better Rules, -shou’d follow those she sees before her, least she only change the -instance and retain the absurdity. ’Twou’d puzzle a considerate Person -to account for all that Sin and Folly that is in the World (which -certainly has nothing in it self to recommend it) did not Custom -help to solve the difficulty. For Vertue without question has on all -accounts the preeminence of Vice, ’tis abundantly more pleasant in -the _Act_, as well as more advantageous in the _Consequences_, as any -one who will but rightly use her reason, in a serious reflection on -her self and the nature of things, may easily perceive. ’Tis Custom -therefore, that Tyrant Custom, which is the grand motive to all those -irrational choices which we daily see made in the World, so very -contrary to our _present_ interest and pleasure, as well as to our -Future. We think it an unpardonable mistake not to do as our neighbours -do, and part with our Peace and Pleasure as well as our Innocence -and Vertue, meerly in complyance with an unreasonable Fashion. And -having inur’d our selves to Folly, we know not how to quit it; we go -on in Vice, not because we find satisfaction in it, but because we are -unacquainted with the Joys of Vertue. - -Add to this the hurry and noise of the World, which does generally so -busy and pre-ingage us, that we have little time and less inclination -to stand still and reflect on our own Minds. Those impertinent -Amusements which have seiz’d us, keep their hold so well and so -constantly buz about our Ears, that we cannot attend to the Dictates -of our Reason, nor to the soft whispers and winning persuasives of the -divine Spirit, by whose assistance were we dispos’d to make use of it, -we might shake off these Follies and regain our Freedom. But alas! to -complete our misfortunes, by a continual application to Vanity and -Folly, we quite spoil the contexture and frame of our Minds, so loosen -and dissipate, that nothing solid and substantial will stay in them. By -an habitual inadvertency we render our selves incapable of any serious -and improveing thought, till our minds themselves become as light and -frothy as those things they are conversant about. To all which if -we further add the great industry that bad people use to corrupt the -good, and that unaccountable back wardness that appears in too many -good persons, to stand up for and propagate the Piety they profess; (so -strangely are things transposed, that Vertue puts on the blushes which -belong to Vice, and Vice insults with the authority of Vertue!) and we -have a pretty fair account of the Causes of our non-improvement. - -When a poor Young Lady is taught to value her self on nothing but her -Cloaths, and to think she’s very fine when well accoutred; When she -hears say, that ’tis Wisdom enough for her to know how to dress her -self, that she may become amiable in his eyes, to whom it appertains to -be knowing and learned; who can blame her if she lay out her Industry -and Money on such Accomplishments, and sometimes extends it farther -than her misinformer desires she should? When she sees the vain and -the gay, making Parade in the World and attended with the Courtship -and admiration of the gazing herd, no wonder that her tender Eyes are -dazled with the Pageantry, and wanting Judgment to pass a due Estimate -on them and their Admirers, longs to be such a fine and celebrated -thing as they? What tho’ she be sometimes told of another World, she -has however a more lively perception of this, and may well think, that -if her Instructors were in earnest when they tell her of _hereafter_, -they would not be so busied and concerned about what happens _here_. -She is it may be, taught the Principles and Duties of Religion, but -not Acquainted with the Reasons and Grounds of them; being told ’tis -enough for her to believe, to examine why, and wherefore, belongs not -to her. And therefore, though her Piety may be tall and spreading, -yet because it wants foundation and Root, the first rude Temptation -overthrows and blasts it, or perhaps the short liv’d Gourd decays and -withers of its own accord. But why should she be blamed for setting -no great value on her Soul, whose noblest Faculty her Understanding -is render’d useless to her? Or censur’d for relinquishing a course of -Life, whole Prerogatives she was never acquainted with, and tho’ highly -reasonable in it self, was put upon the embracing it with as little -reason as she now forsakes it? For if her Religion it self be taken -up as the Mode of the Country, ’tis no strange thing that she lays it -down again in conformity to the Fashion. Whereas she whose Reason is -suffer’d to display it self, to inquire into the grounds and Motives -of Religion, to make a disquisition of its Graces and search out its -hidden Beauties; who is a Christian out of Choice, not in conformity -to those among whom she lives; and cleaves to Piety, because ’tis her -Wisdom, her Interest, her Joy, not because she has been accustom’d -to it; she who is not only eminently and unmoveably good, but able -to give a Reason _why_ she is so, is too firm and stable to be mov’d -by the pitiful Allurements of sin, too wise and too well bottom’d to -be undermin’d and supplanted by the strongest Efforts of Temptation. -Doubtless a truly Christian Life requires a clear Understanding as -well as regular Affections, that both together may move the Will to -a direct choice of Good and a stedfast adherence to it. For tho’ the -heart may be honest, it is but by chance that the Will is right if -the Understanding be ignorant and Cloudy. And what’s the reason that -we sometimes see persons unhappily falling off from their Piety, but -because ’twas their Affections, not their Judgment, that inclin’d -them to be Religious? Reason and Truth are firm and immutable, she -who bottoms on them is on sure ground, Humour and Inclination are -sandy Foundations, and she who is sway’d by her Affections more than -by her Judgment, owes the happiness of her Soul in a great measure -to the temper of her Body; her Piety may perhaps blaze high but -will not last long. For the Affections are various and changeable -mov’d by every Object, and the last comer easily undoes whatever its -Predecessor had done before. Such Persons are always in extreams, they -are either violently good or quite cold and indifferent; a perpetual -trouble to themselves and others, by indecent Raptures, or unnecessary -Scruples; there is no Beauty and order in their lives, all is rapid and -unaccountable; they are now very furious in such a course, but they -cannot well tell why, and anon as violent in the other extream. Having -more _Heat_ than _Light_, their Zeal out-runs their Knowledge, and -instead of representing Piety as it is in it self, the most lovely and -inviting thing imaginable, they expose it to the contempt and ridicule -of the censorious World. Their Devotion becomes ricketed, starv’d -and contracted in some of its vital parts, and disproportioned and -over-grown in less material instances; whilst one Duty is _over-done_ -to commute for the neglect of another, and the mistaken person thinks -the being often on her knees, attones for all the miscarriages of her -Conversation: Not considering that ’tis in vain to petition for those -Graces which we take no care to practise, and a mockery to adore those -Perfections we run counter to, and that the true end of all our Prayers -and external Observances is to work our minds into a truly Christian -temper, to obtain for us the Empire of our Passions, and to reduce -all irregular Inclinations, that so we may be as like GOD in Purity, -Charity, and all his imitable excellencies, as is consistent with the -imperfection of a Creature. - -And now having discovered the Disease and its cause, ’tis proper to -apply a Remedy; single Medicines are too weak to cure such complicated -Distempers, they require a full Dispensatory; and what wou’d a good -Woman refuse to do, could she hope by that to advantage the greatest -part of the World, and improve her Sex in Knowledge and true Religion? -I doubt not, Ladies, but that the Age, as bad as it is, affords very -many of you who will readily embrace whatever has a true tendency -to the Glory of GOD and your mutual Edification, to revive the -ancient Spirit of Piety in the World and to transmit it to succeeding -Generations. I know there are many of you who so ardently love God, as -to think no time too much to spend in his service, nor any thing too -difficult to do for his sake; and bear such a hearty good-will to your -Neighbours, as to grudge no Prayers or Pains to reclaim and improve -them. I have therefore no more to do but to make the Proposal, to prove -that it will answer these great and good Ends, and then ’twill be easy -to obviate the Objections that Persons of more Wit than Vertue may -happen to raise against it. - -Now as to the Proposal, it is to erect a _Monastery_, or if you will -(to avoid giving offence to the scrupulous and injudicious, by names -which tho’ innocent in themselves, have been abus’d by superstitious -Practices,) we will call it a _Religious Retirement_, and such as -shall have a double aspect, being not only a Retreat from the World -for those who desire that advantage, but likewise, an Institution -and previous discipline, to fit us to do the greatest good in it; -such an Institution as this (if I do not mightily deceive my self) -would be the most probable method to amend the present and improve -the future Age. For here those who are convinc’d of the emptiness -of earthly Enjoyments, who are sick of the vanity of the world -and its impertinencies, may find more substantial and satisfying -entertainments, and need not be confin’d to what they justly loath. -Those who are desirous to know and fortify their weak side, first do -good to themselves, that hereafter they may be capable of doing more -good to others; or for their greater security are willing to avoid -_temptation_, may get out of that danger which a continual stay in -view of the Enemy, and the familiarity and unwearied application of -the Temptation may expose them to; and gain an opportunity to look -into themselves to be acquainted at home and no longer the greatest -strangers to their own hearts. Such as are willing in a more peculiar -and undisturb’d manner, to attend the great business they came into the -world about, the service of GOD and improvement of their own Minds, may -find a convenient and blissful recess from the noise and hurry of the -world. A world so cumbersom, so infectious, that altho’ thro’ the grace -of GOD and their own strict watchfulness, they are kept from sinking -down into its corruptions, ’twill however damp their flight to heav’n, -hinder them from attaining any eminent pitch of Vertue. - -You are therefore Ladies, invited into a place, where you shall suffer -no other confinement, but to be kept out of the road of sin: You shall -not be depriv’d of your grandeur, but only exchange the vain Pomps -and Pageantry of the world, empty Titles and Forms of State, for the -true and solid Greatness of being able to despise them. You will only -quit the Chat of insignificant people for an ingenious Conversation; -the froth of flashy Wit for real Wisdom; idle tales for instructive -discourses. The deceitful Flatteries of those who under pretence of -loving and admiring you, really served their _own_ base ends for the -seasonable Reproofs and wholesome Counsels of your hearty well-wishers -and affectionate Friends, which will procure you those perfections -your feigned lovers pretended you had, and kept you from obtaining. No -uneasy task will be enjoyn’d you, all your labour being only to prepare -for the highest degrees of that Glory, the very lowest of which is -more than at present you are able to conceive, and the prospect of it -sufficient to out-weigh all the Pains of Religion, were there any in -it, as really there are none. All that is requir’d of you, is only to -be as Happy as possibly you can, and to make sure of a Felicity that -will fill all the capacities of your Souls! A happiness, which when -once you have tasted, you’ll be fully convinc’d you cou’d never do -too much to obtain it, nor be too solicitous to adorn your Souls with -such tempers and dispositions, as will at present make you in some -measure, such holy and Heavenly Creatures as you one day hope to be in -a more perfect manner; without which Qualifications you can neither -reasonably _expect_, nor are _capable_ of enjoying the Happiness of -the Life to come. Happy Retreat! which will be the introducing you -into such a _Paradise_ as your Mother _Eve_ forfeited, where you shall -feast on Pleasures, that do not like those of the World, disappoint -your expectations, pall your Appetites, and by the disgust they give -you put you on the fruitless search after new Delights, which when -obtain’d are as empty as the former; but such as will make you _truly_ -happy _now_, and prepare you to be _perfectly_ so hereafter. Here are -no Serpents to deceive you, whilst you entertain your selves in these -delicious Gardens. No Provocations will be given in this Amicable -Society, but to Love and to good Works, which will afford such an -entertaining employment, that you’ll have as little inclination as -leisure to pursue those Follies, which in the time of your ignorance -pass’d with you under the name of love, altho’ there is not in nature -two more different things, than _true Love_ and that _brutish Passion_ -which pretends to ape it. Here will be no Rivalling but for the Love -of GOD, no Ambition but to procure his Favour, to which nothing will -more effectually recommend you, than a great and dear affection to each -other. Envy that Canker, will not here disturb your Breasts; for how -can she repine at anothers well-fare, who reckons it the greatest part -of her own? No Covetousness will gain admittance in this blest abode, -but to amass huge Treasures of good Works, and to procure one of the -brightest Crowns of Glory. You will not be solicitous to encrease your -Fortunes, but to enlarge your Minds, esteeming no Grandeur like being -conformable to the meek and humble JESUS. So that you only withdraw -from the noise and trouble, the folly and temptation of the world, -that you may more peaceably enjoy your selves, and all the innocent -Pleasures it is able to afford you, and particularly that which is -worth all the rest, a Noble, Vertuous and Disinteress’d Friendship. And -to compleat all, that _Acme_ of delight which the devout Seraphic Soul -enjoys, when dead to the World, she devotes her self entirely to the -Contemplation and fruition of her Beloved; when having disengag’d her -self from all those Lets which hindred her from without, she moves in -a direct and vigorous motion towards her true and only Good, whom now -she embraces and acquiesces in with such an unspeakable pleasure, as is -only intelligible to those who have tried and felt it, which we can no -more describe to the dark and sensual part of Mankind, than we can the -beauty of Colours and harmony of Sounds to the Blind and Deaf. In fine, -the place to which you are invited is a Type and Antepast of Heav’n, -where your Employment will be as there, to magnify GOD, to love one -another, and to communicate that useful _knowledge_, which by the due -improvement of your time in Study and Contemplation you will obtain, -and which when obtain’d, will afford you a much sweeter and more -durable delight, than all those pitiful diversions, those revellings -and amusements, which now thro your ignorance of better, appear the -only grateful and relishing Entertainments. - -But because we were not made for our selves, nor can by any means so -effectually glorify GOD and do good to our own Souls, as by doing -Offices of Charity and Beneficence to others; and to the intent that -every Vertue, and the highest degrees of every Vertue may be exercis’d -and promoted the most that may be; your Retreat shall be so manag’d as -not to exclude the good Works of an _Active_, from the pleasure and -serenity of a _Contemplative_ Life, but by a due mixture of both retain -all the advantages and avoid the inconveniencies that attend either. It -shall not so cut you off from the world as to hinder you from bettering -and improving it, but rather qualify you to do it the greatest Good, -and be a Seminary to stock the Kingdom with pious and prudent Ladies, -whose good Example it is to be hop’d, will so influence the rest of -their Sex, that Women may no longer pass for those little useless and -impertinent Animals, which the ill conduct of too many has caus’d ’em -to be mistaken for. - -[Sidenote: Mr. _Nor. Conduct of Hum. Life_.] - -We have hitherto consider’d our Retirement only in relation to -Religion, which is indeed its _main_, I may say its _only_ design; -nor can this be thought too contracting a word, since Religion is the -adequate business of our lives, and largely consider’d, takes in all -we have to do, nothing being a fit employment for a rational Creature, -which has not either a _direct_ or _remote_ tendency to this great and -_only_ end. But because, as we have all along observ’d, Religion never -appears in its true Beauty, but when it is accompanied with Wisdom -and Discretion; and that without a good Understanding, we can scarce -be _truly_, but never _eminently_ Good; being liable to a thousand -seductions and mistakes (for even the men themselves, if they have not -a competent degree of Knowledge, are carried about with every wind -of Doctrine) Therefore, one great end of this Institution shall be, -to expel that cloud of Ignorance which Custom has involv’d us in, to -furnish our minds with a stock of solid and useful Knowledge, that -the Souls of Women may no longer be the only unadorn’d and neglected -things. It is not intended that our _Religious_ shou’d waste their -time, and trouble their heads about such unconcerning matters, as -the vogue of the world has turn’d up for Learning, the impertinency -of which has been excellently expos’d by an ingenious Pen, but busy -themselves in a serious enquiry after _necessary_ and _perfective_ -truths, something which it _concerns_ them to know, and which tends -to their real interest and perfection, and what that is the excellent -Author just now mention’d will sufficiently inform them. Such a course -of Study will neither be too troublesome nor out of the reach of a -Female Virtuoso; for it is not intended she shou’d spend her hours in -learning _words_ but _things_, and therefore no more Languages than are -necessary to acquaint her with useful Authors. Nor need she trouble -her self in turning over a great number of Books, but take care to -understand and digest a few well-chosen and good ones. Let her but -obtain right Ideas, and be truly acquainted with the nature of those -Objects that present themselves to her mind, and then no matter whether -or no she be able to tell what fanciful people have said about them: -And throughly to understand Christianity as profess’d by the _Church_ -of _England_, will be sufficient to confirm her in the truth, tho’ -she have not a Catalogue of those particular errors which oppose it. -Indeed a Learned Education of the Women will appear so unfashionable, -that I began to startle at the singularity of the proposition, but was -extremely pleas’d when I found a late ingenious Author (whose Book I -met with since the writing of this) agree with me in my Opinion. For -speaking of the Repute that Learning was in about 150 years ago, _It -was so very modish_ (says he) _that the fair Sex seem’d to believe -that_ Greek _and_ Latin _added to their Charms; and_ Plato _and_ -Aristotle _untranslated, were frequent Ornaments of their Closets. One -wou’d think by the effects, that it was a proper way of Educating them, -since there are no accounts in History of so many great Women in any -one Age, as are to be found between the years 15 and 1600._ - -[Sidenote: Mr. _Wotton’s Reflect. on Ant. and Mod. Learn. p. 349, 350_.] - -For since GOD has given Women as well as Men intelligent Souls, why -should they be forbidden to improve them? Since he has not denied us -the faculty of Thinking, why shou’d we not (at least in gratitude to -him) employ our Thoughts on himself their noblest Object, and not -unworthily bestow them on Trifles and Gaities and secular Affairs? -Being the Soul was created for the contemplation of Truth as well as -for the fruition of Good, is it not as cruel and unjust to preclude -Women from the knowledge of the one as from the enjoyment of the -other? Especially since the Will is blind, and cannot chuse but by -the direction of the Understanding; or to speak more properly, since -the Soul always _Wills_ according as she _Understands_, so that if -she Understands amiss, she Wills amiss. And as Exercise enlarges -& exalts any Faculty, so thro’ want of using it becomes crampt & -lessened; if therefore we make little or no use of our Understandings, -we shall shortly have none to use; and the more contracted and -unemploy’d the deliberating and directive Power is, the more liable -is the elective to unworthy and mischievous options. What is it but -the want of an ingenious Education, that renders the generality of -Feminine Conversations so insipid and foolish and their solitude so -insupportable? Learning is therefore necessary to render them more -agreeable and useful in company, and to furnish them with becoming -entertainments when alone, that so they may not be driven to those -miserable shifts, which too many make use of to put off their Time, -that precious Talent that never lies on the hands of a judicious -Person. And since our Happiness in the next World, depends so far on -those dispositions which we carry along with us out of this, that -without a right habitude and temper of mind we are not capable of -Felicity; and seeing our Beatitude consists in the contemplation -of the divine Truth and Beauty, as well as in the fruition of his -Goodness, can Ignorance be a fit preparative for Heaven? Is’t likely -that she whose Understanding has been busied about nothing but froth -and trifles, shou’d be capable of delighting her self in noble and -sublime Truths? Let such therefore as deny us the improvement of our -Intellectuals, either take up _his_ Paradox, who said _that Women have -no Souls_, which at this time a day, when they are allow’d to Brutes, -wou’d be as unphilosophical as it is unmannerly, or else let them -permit us to cultivate and improve them. There is a sort of Learning -indeed which is worse than the greatest Ignorance: A Woman may study -Plays and Romances all her days, and be a great deal more knowing -but never a jot the wiser. Such a knowledge as this serves only to -instruct and put her forward in the practice of the greatest Follies, -yet how can they justly blame her who forbid, or at least won’t afford -opportunity of better? A rational mind _will_ be employ’d, it will -never be satisfy’d in doing nothing, and if you neglect to furnish it -with good materials, ’tis like to take up with such as come to hand. - -We pretend not that Women shou’d teach in the Church, or usurp -Authority where it is not allow’d them; permit us only to understand -our _own_ duty, and not be forc’d to take it upon trust from others; to -be at least so far learned, as to be able to form in our minds a true -Idea of Christianity, it being so very necessary to fence us against -the danger of these _last_ and _perilous days_, in which Deceivers -a part of whose Character is to _lead captive silly Women_, need -not _creep into Houses_ since they have Authority to proclaim their -Errors on the _House top_. And let us also acquire a true Practical -Knowledge such as will convince us of the absolute necessity of _Holy -Living_ as well as of _Right Believing_, and that no Heresy is more -dangerous than that of an ungodly and wicked Life. And since the -_French Tongue_ is understood by most Ladies, methinks they may much -better improve it by the study of Philosophy (as I hear the _French -Ladies_ do) _Des Cartes_, _Malebranche_ and others, than by reading -idle _Novels_ and _Romances_. ’Tis strange we shou’d be so forward to -imitate their Fashions and Fopperies, and have no regard to what really -deserves our Imitation! And why shall it not be thought as genteel to -understand _French Philosophy_, as to be accoutred in a _French Mode_? -Let therefore the famous Madam _D’acier_, _Scudery_, &c. and our own -incomparable _Orinda_, excite the Emulation of the English Ladies. - -The Ladies, I’m sure, have no reason to dislike this Proposal, but I -know not how the Men will resent it to have their enclosure broke down, -and Women invited to tast of that Tree of Knowledge they have so long -unjustly _Monopoliz’d_. But they must excuse me, if I be as partial -to my own Sex as they are to theirs, and think Women as capable of -Learning as Men are, and that it becomes them as well. For I cannot -imagine wherein the hurt lies, if instead of doing mischief to one -another, by an uncharitable and vain Conversation, Women be enabled to -inform and instruct those of their own Sex at least; the Holy Ghost -having left it on record, that _Priscilla_ as well as her Husband, -catechiz’d the eloquent _Apollos_ and the great Apostle found no fault -with her. It will therefore be very proper for our Ladies to spend part -of their time in this Retirement, in adorning their minds with useful -Knowledge. - -To enter into the detail of the particulars concerning the Government -of the _Religious_, their Offices of Devotion, Employments, Work, _&c._ -is not now necessary. Suffice it at present to signify, that they will -be more than ordinarily careful to redeem their Time, spending no -more of it on the Body than the necessities of Nature require, but by -a judicious choice of their Employment and a constant industry about -it, so improve this invaluable Treasure, that it may neither be buried -in Idleness, nor lavish’d out in unprofitable concerns. For a stated -portion of it being daily paid to GOD in Prayers and Praises, the -rest shall be employ’d in innocent, charitable, and useful Business; -either in study in learning themselves or instructing others, for -it is design’d that part of their Employment be the Education of -those of their own Sex; or else in spiritual and corporal Works of -Mercy, relieving the Poor, healing the Sick, mingling Charity to the -Soul with that they express to the Body, instructing the Ignorant, -counselling the Doubtful, comforting the Afflicted, and correcting -those that err and do amiss. - -And as it will be the business of their lives, their meat and drink -to _know_ and _do_ the Will of their Heavenly Father, so will they -pay a strict conformity to all the Precepts of their holy Mother the -_Church_, whose sacred Injunctions are too much neglected, even by -those who pretend the greatest zeal for her. For besides the daily -performance of the Publick Offices after the Cathedral manner, in the -most affecting and elevating way, the celebration of the Holy Eucharist -every Lords Day and Holy-day, and a course of solid instructive -Preaching and Catechizing; our _Religious_, considering that the holy -JESUS punctually observ’d the innocent usages of the _Jewish_ Church, -and tho’ in many instances the _reason_ of the Command ceas’d as to -him, yet he wou’d obey the _letter_ to avoid giving offence and to -set us an admirable pattern of Obedience; therefore, tho’ it may be -thought such pious Souls have little occasion for the severities of -fasting and mortification, yet they will consider it as a special part -of their Duty to observe all the Fasts of the Church, _viz. Lent_, -_Ember_, and _Rogation-days_, _Fridays_ and _Vigils_; times so little -heeded by the most, that one wou’d scarce believe them set apart for -Religious Purposes, did we not find them in the antiquated Rubricks. -And as their Devotion will be regular, so shall it likewise be solid -and substantial. They will not rest in the mere out-side of Duty, nor -fansie the performance of their Fasts and Offices will procure them -license to indulge a darling Vice: But having long since laid the -Ax to the root of sin, and destroy’d the whole body of it, they will -look upon these holy times of recollection and extraordinary Devotion -(without which Fasting signifies little) as excellent means to keep it -down, and to pluck up every the least Fibre that may happen to remain -in them. But we intend not by this to impose any intolerable burden -on tender Constitutions, knowing that our Lord has taught us, that -Mercy is to be prefer’d before Sacrifice: and that Bodily Exercise -profiteth but a little, the chief business being to obtain a a divine -and God-like temper of Mind. - -And as this institution will strictly enjoyn all pious and profitable -Employments, so does it not only permit but recommend harmless and -ingenious Diversions, Musick particularly and such as may refresh the -Body without enervating the Mind. They do a disservice to Religion -who make it an enemy to innocent Nature, and injure the Almighty when -they represent him as imposing burdens that are not to be born. Neither -GOD nor Wise men will like us the better for an affected severity and -waspish sourness. Nature and Grace will never disagree, provided we -mistake not the one, nor indulge the petulancy of the other; there -being no Displacencies in Religion, but what we our selves have -unhappily made. For true Piety is the most sweet and engaging thing -imaginable, as it is most obliging to others, so most easie to our -selves. ’Tis in truth the highest _Epicurism_, exalting our Pleasures -by refining them; keeping our Appetites in that due regularity which -not only Grace, but even Nature and Reason require, in the breach -of which tho’ there may be a Transport, there can be no true and -substantial delight. - -As to _Lodging_, _Habit_ and _Diet_, they may be quickly resolv’d on -by the Ladies who shall subscribe; who I doubt not will make choice -of what is most plain and decent, what Nature not Luxury requires. -And since neither Meat nor Cloaths commend us unto GOD, they’ll -content themselves with such things as are fit and convenient, without -occasioning scruple to themselves or giving any trouble or offence -to others. She who considers to how much better account that Money -will turn which is bestow’d on the Poor, than that which is laid out -in unnecessary Expences on her self, needs no Admonitions against -superfluities. She who truly loves her self, will never waste that -Money on a decaying Carkass, which if prudently disburs’d wou’d procure -her an eternal Mansion. She will never think her self so fine, as when -the backs of the Poor do bless her; and never feast so luxuriously -as when she treats an hungry person. No perfume will be thought so -grateful as the Odour of Good Works, nor any Wash so beautifying as her -own tears. For her Heroick Soul is too great to ambition any Empire -but that of her own Breast, or to regard any other Conquest than the -rescuing poor unhappy Souls from the slavery of Sin and Satan, those -only unsupportable Tyrants; and therefore what Decays she observes in -her face will be very unconcerning, but she will with greatest speed -and accuracy rectify the least Spot that may prejudice the beauty of -her lovely Soul. - -In a word, this happy Society will be but one Body, whose Soul is -love, animating and informing it, and perpetually breathing forth it -self in flames of holy desires after GOD and acts of Benevolence to -each other. Envy and Uncharitableness are the Vices only of little and -narrow hearts, and therefore ’tis suppos’d, they will not enter here -amongst persons whole Dispositions as well as their Births are to be -Generous. Censure will refine into Friendly Admonition, all Scoffing -and offensive Railleries will be abominated and banish’d hence, -where not only the Words and Actions; but even the very Thoughts and -Desires of the _Religious_ tend to promote the most endearing Love and -universal Good-will. Thus these innocent and holy Souls shou’d run -their Race, measuring their hours by their Devotions, and their days by -the charitable Works they do. Thus wou’d they live the life of Heaven -whilst on Earth, and receive an Earnest of its Joys in their hearts. -And now, what remains for them to do at Night, but to review the -Actions of the Day? to examine what Passions have been stirring? How -their Devotions were perform’d? in what temper their Hearts are? what -good they have done? what progress they’ve made towards Heaven? and -with the plaudit of a satisfied Conscience sweetly to sleep in peace -and safety, Angels pitching their Tents round about them, and he that -neither slumbers nor sleeps rejoycing over them to do them good. - -And to the end that these great designs may be the better pursu’d and -effectually obtain’d, care shall be taken that our _Religious_ be -under the tuition of persons of irreproachable Lives, of a consummate -Prudence, sincere Piety and unaffected Gravity. No Novices in Religion, -but such as have spent the greatest part of their lives in the study -and practice of Christianity; who have lived _much_, whatever the time -of their abode in the world has been. Whose Understandings are clear -and comprehensive, as well as their Passions at command and Affections -regular, and their Knowledge able to govern their Zeal. Whose scrutiny -into their own hearts has been so exact, that they fully understand the -weaknesses of humane Nature, are able to bear with its defects, and by -the most prudent methods procure its Amendment. Plentifully furnish’d -with instructions for the Ignorant and comfort for the disconsolate; -who know how to quicken the slothful, to awaken the secure, & to dispel -the doubts of the Scrupulous. Who are not ignorant when to use the Spur -and when the Rein, but duly qualified to minister to all the spiritual -wants of their Charge; Watching over their Souls with tenderness and -prudence; applying fitting Medicines with sweetness and affability. -Sagacious in discovering the very approaches of a fault, wise in -preventing, and charitable in bearing with all pityable Infirmities. -The sweetness of whole Nature is commensurate to all the rest of -their good Qualities, and all conspire together to make them lov’d -and reverenc’d. Who have the perfect government of themselves, and -therefore rule according to Reason not Humour, consulting the good of -the Society, not their own arbitrary sway. Yet know how to assert their -Authority when there is just occasion for it, and will not prejudice -their Charge by an indiscreet remissness and loosening the Reins of -discipline. But what occasion will there be for rigour, when the -design is to represent Vertue in all her Charms and native Loveliness, -which must needs attract the eyes and enamour the hearts of all who -behold her? To joyn the sweetness of Humanity to the strictness of -Philosophy, that both together being improv’d and heighten’d by grace, -may make up an accomplish’d _Christian_, for she who is truly so, is -certainly the best-bred and best-natur’d person in the world, adorn’d -with a thousand Charms, most happy in her self and most agreeable and -beneficial to all She converses with? And that every one who comes -under this holy Roof may be such an amiable, such a charming Creature, -what faults they bring with them shall be corrected by sweetness not -severity; by friendly Admonitions, not magisterial Reproofs; Piety -shall not be roughly impos’d, but wisely insinuated, by a perpetual -Display of the Beauties of Religion in an exemplary Conversation, -the continual and most powerful Sermon of an holy Life. And since -Inclination can’t be forc’d, and nothing makes people more uneasy than -the fettering themselves with unnecessary Bonds, there shall be no Vows -or irrevocable Obligations, not so much as the fear of Reproach to -keep our Ladies here any longer than they desire. No: Ev’ry act of our -_Religious_ Votary shall be voluntary and free, and no other tye but -the Pleasure, the Glory and Advantage of this blessed Retirement to -confine her to it. - -And now I suppose, you’ll save me the labour of proving, that this -Institution will very much serve the ends of Piety and Charity; it is -methinks self-evident, and the very Proposal sufficient proof. But if -it will not promote these great ends, I shall think my self mightily -oblig’d to him who will shew me what will; for provided the good of -my Neighbour be advanc’d, ’tis very indifferent to me whether it be -by my method or by anothers. Here will be no impertinent Visits, -no foolish Amours, no idle Amusements to distract our Thoughts and -waste our precious time; a very little of which is spent in Dressing, -that grand devourer and its concomitants, and no more than necessity -requires in sleep and eating; so that here’s a vast Treasure gain’d, -which for ought I know may purchase an happy Eternity. But we need not -rest in generals, a cursory view of some particulars will sufficiently -demonstrate the great usefulness of such a Retirement; which will -appear by observing first a few of those inconveniencies to which -Ladies are expos’d by living in the World, and in the next place the -positive advantages of a Retreat. - -And first, as to the inconveniences of living in the World; no very -small one is that strong _Idea_ and warm perception it gives us of its -Vanities; since these are ever at hand, constantly thronging about -us, they must necessarily push aside all other Objects, and the Mind -being prepossess’d and gratefully entertain’d with those pleasing -Perceptions which external Objects occasion, takes up with them as -its only Good, is not at leisure to tast those delights which arise -from a Reflection on it self, nor to receive the _Ideas_ which such a -Reflection conveys, and consequently forms all its Notions by such -_Ideas_ only as it derives from sensation, being unacquainted with -those more excellent ones which arise from its own operations and a -serious reflection on them, and which are necessary to correct the -mistakes and supply the defects of the other. From whence arises a very -partial knowledge of things, nay, almost a perfect ignorance in things -of the greatest moment. For tho’ we are acquainted with the Sound of -some certain words, _viz. God_, _Religion_, _Pleasure_ and _Pain_, -_Honour_ and _Dishonour_, and the like; yet having no other _Ideas_ but -what are convey’d to us by those Trifles we converse with, we frame to -our selves strange and awkward notions of them, conformable only to -those _Ideas_ sensation has furnish’d us with, which sometimes grow so -strong and fixt, that ’tis scarce possible to introduce a new Scheme of -Thoughts and so to disabuse us, especially whilst these Objects are -thick in our way. - -Thus she who sees her self and others respected in proportion to that -Pomp and Bustle they make in the world, will form her Idea of Honour -accordingly. She who has relish’d no Pleasures but such as arise at -the presence of outward Objects, will seek no higher than her Senses -for her Gratification. And thus we may account for that strange -insensibility, that appears in some people when you speak to them of -any serious Religious matter. They are then so dull you’ll have much -ado to make them understand the clearest Truth: Whereas if you rally -the same persons, or chat with them of some Mode or Foppery, they’ll -appear very quick, expert, and ingenious. I have sometimes smil’d -betwixt scorn and pity, to hear Women talk as gravely and concernedly -about some trifling disappointment from their Milliner or Taylor, -as if it had related to the weightiest concerns of their Souls, nay, -perhaps more seriously than others who wou’d pass for Good, do about -their eternal Interest; but turn the talk that way, and they grow as -heavy and cold as they were warm and sensible before. And whence is -this, but because their heads are full of the one, and quite destitute -of such Ideas as might give them a competent notion of the other, and -therefore to discourse of such matters, is as little to the purpose as -to make Mathematical Demonstrations to one who knows not what an Angle -or Triangle means. Hence by the way, will appear the great usefulness -of judicious Catechizing, which is necessary to form clear Ideas in -the mind, without which it can receive but little benefit from the -Discourses of the Pulpit, and perhaps the neglect of the former, is -the reason that the great plenty of the latter has no better effect. -By all which it appears, that if we wou’d not be impos’d on by false -Representations and Impostures, if we wou’d obtain a due knowledge of -the most important things, we must remove the little Toys and Vanities -of the world from us, or our selves from them; enlarge our Ideas, seek -out new Fields of knowledge, whereby to rectify our first mistakes. - -From the same Original, _viz._ the constant flattery of external -Objects, arises that querulousness and delicacy observable in most -Persons of fortune, and which, betrays them to many inconveniencies. -For besides that it renders them altogether unfit to bear a change, -which considering the great uncertainty and swift vicissitudes of -worldly things, the Greatest and most established ought not to be -unprepar’d for; it likewise makes them perpetually uneasy, abates the -delight of their enjoyments, for such persons will very rarely find -all things to their mind, and then some little disorder which others -wou’d take no notice of, like an aching Tooth or Toe, spoils the -relish of their Joys. And tho’ many great Ladies affect this temper, -mistaking it for a piece of Grandeur, ’tis so far from that, that it -gives evidence of a poor weak Mind, a very childish Humour, that must -be cocker’d and fed with Toys and Baubles to still its frowardness, and -is like the crazy stomach of a sick Person, which no body has reason to -be fond of or desire. - -This also disposes them to Inconstancy, for she who is continually -supply’d with variety knows not where to fix; a Vice which some Women -seem to be proud of, and yet nothing in the world so reproachful and -degrading, because nothing is a stronger indication of a weak and -injudicious mind. For it supposes us either so ignorant as to make a -wrong Choice at first, or else so silly as not to know and stick to it, -when we have made a right one. It bespeaks an unthinking inconsiderate -Mind, one that lives at Random, without any design or end; who wanting -judgment to discern where to fix, or to know when she’s well, is ever -fluctuating and uncertain, undoing to day what she had done yesterday, -which is the worst Character that can be given of ones Understanding. - -A constant Scene of Temptations and the infection of ill company, is -another great danger which conversing in the world exposes to. ’Tis a -dangerous thing to have all the opportunities of sinning in our power, -and the danger is increas’d by the ill Precedents we daily see of those -who take them. _Liberty_ (as some body says) _will corrupt an Angel_, -and tho’ it is indeed more glorious to conquer than to fly, yet since -our Vertue is so visibly weakened in other instances, we have no -reason to presume on’t in this. ’Tis become no easy matter to secure -our Innocence in our necessary Civilities and daily Conversations, -in which if we have the good luck to avoid such as bring a necessity -on us, either of seeming rude to them, or of being really so to GOD -Almighty, whilst we tamely hear him, our best Friend and Benefactor -affronted and swallow it, at the same time, that we wou’d reckon’t -a very pitiful Spirit to hear an Acquaintance traduc’d and hold our -Tongue; yet if we avoid this Trial, our Charity is however in continual -danger, Censoriousness being grown so modish, that we can scarce avoid -being active or passive in it; so that she who has not her pert jest -ready to pass upon others, shall as soon as her back is turn’d, become -a Jest her self for want of Wit. - -In consequence of all this, we are insensibly betray’d to a great loss -of time, a Treasure whose value we are too often quite ignorant of -till it be lost past redemption. And yet considering the shortness and -uncertainty of Life, the great work we have to do, and what advantages -accrew to us by a due management of our time, we cannot reconcile it -with prudence to suffer the least minute to escape us. But besides our -own lavish Expences concerning which one may ask as _Solomon_ does of -Labour, _What Fruit have we of all that Sport and Pastime we have taken -under the Sun?_ so unreasonable is the humour of the World, that those -who wou’d reckon it a rudeness to make so bold with out Money, never -scruple to waste and rob us of this infinitely more precious Treasure. - -In the last place, by reason of this loss of time and the continual -hurry we are in, we can find no opportunities for thoughtfulness and -recollection; we are so busied with what passes abroad, that we have -no leisure to look at home, nor to rectifie the disorders there. -And such an unthinking mechanical way of living, when like Machines -we are condemn’d every day to repeat the impertinencies of the day -before, shortens our Views, contracts our Minds, exposes to a thousand -practical Errors, and renders Improvement impossible, because it will -not permit us to consider and recollect, which is the only means to -attain it. So much for the inconveniences of living in the World; if we -enquire concerning Retirement, we shall find it does not only remove -all these, but brings considerable advantages of its own. - -For first, it helps us to mate Custom and delivers us from its Tyranny, -which is the most considerable thing we have to do, it being nothing -else but the habituating our selves to Folly that can reconcile us -to it. But how hard is it to quit an old road? What courage as well -as prudence does it require? How clear a Judgment to overlook the -Prejudices of Education and Example and to discern what is best, and -how strong a Resolution notwithstanding all the Scoffs and Noises of -the world to adhere to it? For Custom has usurpt such an unaccountable -Authority, that she who would endeavour to put a stop to its Arbitrary -Sway and reduce it to Reason, is in a fair way to render her self the -_Butt_ for all the Fops in Town to shoot their impertinent Censures -at. And tho’ a wise Woman will not value their Censure, yet she cares -not to be the subject of their Discourse. The only way then is to -retire from the World, as the _Israelites_ did out of _Ægypt_, lest the -Sacrifice we must make of its Follies shou’d provoke its Spleen. - -This also puts us out of the road of Temptation, and very much redeems -our Time, cutting off those extravagancies on which so much of it -was squandered away before, and furnishing us constantly with good -employment, secures us from being seduc’d into bad. Great are the -Benefits of holy Conversation which will be here enjoy’d; As Vice _is_, -so Vertue _may_ be catching; and to what heights of Piety will not she -advance, who is plac’d where the sole business is to be Good, where -there is no pleasure but in Religion, no contention but to excel in -what is truly commendable; where her Soul is not defil’d nor her Zeal -provok’d, by the sight or relation of those Villanies the World abounds -with? - -And by that Learning which will be here afforded, and that leisure we -have to enquire after it, and to know and reflect on our own minds, we -shall rescue our selves out of that woful incogitancy we have slipt -into, awaken our sleeping Powers and make use of that reason which GOD -has given us. We shall then begin to wonder at our Folly, that amongst -all the pleasures we formerly pursued, we never attended to that most -noble and delicious one which is to be found in the chase of truth; -and bless our selves at last, that our eyes are open’d to discern, how -much more pleasantly we may be entertain’d by our own Thoughts, than -by all the Diversions which the world affords us. By this means we -are fitted to receive the influences of the holy Spirit and are put -in a due frame of Devotion. No doubt but He has often knock’d at the -door of our hearts, when the croud and noise of our Vanities would -not suffer us to regard or hear him, and could find no admittance -when our house was so fill’d with other company. Here therefore is -the fittest place for his Entertainment, for being freed from outward -disturbances, we are entirely at leisure to attend so divine a Guest. -Our Devotions will be perform’d with due attention, those Objects that -used to distract being now remov’d from us; simplicity of desire will -beget simplicity of thought, and that will make our mind most intense -and elevated, when we come to address our selves to the Throne of -Grace. Being dead to the things of this world, we shall with greatest -fervour petition for those of another; and living always in a lively -and awful sense of the divine Majesty, our hearts will ever be dispos’d -to approach him in the most solemn, serious and reverent manner. ’Tis -a very unseemly thing to jump from our Diversions to our Prayers; as -if when we have been entertaining our selves and others with Vanity, -we were instantly prepar’d to appear in the sacred presence of GOD. -But a Religious Retirement and holy Conversation, will procure us a -more serious Temper, a graver Spirit, and so both make us habitually -fit to approach, and likewise stir us up to be more careful in our -actual preparations when we do. For besides all other improvements of -Knowledge, we shall hereby obtain truer Notions of GOD than we were -capable of before, which is of very great consequence, since the want -of right apprehensions concerning him, is the general cause of Mistakes -in Religion, of Errors in Speculation, and Indecorums in Practice; for -as GOD is the noblest Object of our Understanding, so nothing is more -necessary or of such consequence to us as to busie our thoughts about -him. And did we rightly consider his Nature, we shou’d neither dare to -forget him, nor draw near to him with unclean hands and unholy hearts. - -From this sacred Mountain where the world will be plac’d at our feet, -at such a distance from us, that the steams of its corruptions shall -not obscure our eye-sight, we shall have a right prospect of it and -clearly discern that all its Allurements, all those Gaities and -Pageantries which at present we admire so much, are no better than -insignificant Toys, which have no value but what our perverse Opinion -imposes on them. Things which contribute so very little to our real -Good, that even at _present_, which is their only season, we may live -much happier without than with them; and which are so far from being -necessary to our Felicity, that they shall vanish and be no more when -that is consummate and perfect. Many are the Topic’s from whence we -might declaim against the vanity of the world, but methinks Experience -is so convincing that it supersedes all the rest, and wou’d certainly -reclaim us from the immoderate love of earthly enjoyments, did we -but seriously hearken to it. For tell me, Ladies, if your greatest -Pleasures are not attended with a greater sting; when you think to -grasp them, do they not either vanish into Air, or gall your fingers? -To want or to enjoy them, is equally tormenting; the one produces in -you the Pain of Hunger the other of Loathing. For in reality, there -is no good in them, nothing but the Shadow and Appearance; if there -were, you cou’d not so easily loath your old Delights and be so fond -of variety, what is truly desirable never ending in disgust. They are -not therefore Pleasures but Amusements which you now pursue, and which, -through your ignorance of better Joys pretend to fill their place, -toll you on with fair pretences and repay your Labour with defeated -Hopes. Joys not near so lasting as the slightest toy you wear, the -most capricious Humorist among you is more constant far than they. -Come hither therefore and take a true view of ’em, that you may no -longer deceive your selves with that which profits not, but spurning -away these empty nothings, secure a portion in such a Bliss as will -not fail, as cannot disappoint you! A Felicity which depending on GOD -only and your own Minds, is out of Fortunes reach, will place you -above the Batteries of the world, above its Terrors and Allurements, -and enable you at once to triumph over and despise it. And what can -be more glorious, than to have a mind unshaken by the blandishments -of Prosperity, or the rough shocks of Adversity; that passes thro’ -both with the same indifferency and integrity, is not to be tempted by -either to a mean unworthy and indecent Action? - -Farther yet, besides that holy emulation which a continual view of -the brightest and most exemplary Lives will excite in us, we shall -have opportunity of contracting the purest and noblest Friendship; -a Blessing, the purchase of which were richly worth all the World -besides! For she who possesses a worthy Person, has certainly obtain’d -the richest Treasure. A Blessing that Monarchs may envy, and she who -enjoys is happier than she who fills a Throne! A Blessing, which next -to the love of GOD, is the choicest Jewel in our Celestial Diadem; -which, were it duly practis’d wou’d both fit us for Heav’n and bring it -down into our hearts whilst we tarry here. For Friendship is a vertue -which comprehends all the rest; none being fit for this, who is not -adorn’d with every other Vertue. Probably one considerable cause of the -degeneracy of the present Age, is the little true Friendship that is to -be found in it; or perhaps you will rather say that this is the effect -of our corruption. The cause and the effect are indeed reciprocal; for -were the World better there wou’d be more Friendship, and were there -more Friendship we shou’d have a better World. But because _Iniquity -abounds_, therefore the _love of many_ is not only _waxen cold_, but -quite benumb’d and perish’d. But if we have such narrow hearts, be so -full of mistaken Self-love, so unreasonably fond of our selves, that -we cannot spare a Hearty Good-will to one or two choice Persons, how -can it ever be thought, that we shou’d well acquit our selves of that -Charity which is due to all Mankind? For Friendship is nothing else -but Charity contracted; it is (in the words of an admired Author) -a kind of revenging our selves on the narrowness of our Faculties, -by exemplifying that extraordinary Charity on one or two, which we -are willing, but not able to exercise towards all. And therefore -’tis without doubt the best Instructor to teach us our duty to our -Neighbour, and a most excellent Monitor to excite us to make payment -as far as our power will reach. It has a special force to dilate our -hearts, to deliver them from that vicious _selfishness_ and the rest of -those sordid Passions which express a narrow illiberal temper, and are -of such pernicious consequence to Mankind. That institution therefore -must needs be highly beneficial, which both disposes us to be Friends -our selves and helps to find them. But by Friendship I do not mean any -thing like those intimacies that are abroad in the World, which are -often combinations in evil and at best but insignificant dearnesses, as -little resembling true Friendship, as modern Practice does Primitive -Christianity. But I intend by it the greatest usefulness, the most -refin’d and disinteress’d Benevolence, a love that thinks nothing -within the bounds of Power and Duty, too much to do or suffer for its -Beloved; And makes no distinction betwixt its Friend and its self, -except that in Temporals it prefers her interest. But tho’ it be very -desirable to obtain such a Treasure, such a Medicine of Life as the -wise man speaks, yet the danger is great least being deceiv’d in our -choice, we suck in Poyson where we expected Health. And considering -how apt we are to disguise our selves, how hard it is to know our -own hearts much less anothers, it is not advisable to be too hasty -in contracting so important a Relation; before that be done, it were -well if we could look into the very Soul of the beloved Person, to -discover what resemblance it bears to our own, and in this Society we -shall have the best opportunities of doing so. There are no Interests -here to serve, no contrivances for another to be a stale to; the Souls -of all the _Religious_ will be open and free, and those particular -Friendships must be no prejudice to the general Amity. But yet, as in -Heav’n that region of perfect Love, the happy Souls (as some are of -opinion) now and then step aside from more general Conversations, to -entertain themselves with a peculiar Friend; so, in this little emblem -of that blessed place, what shou’d hinder, but that two Persons of a -sympathizing disposition, the _make_ and _frame_ of whose Souls bears -an exact conformity to each other, and therefore one wou’d think were -purposely design’d by Heaven to unite and mix; what shou’d hinder them -from entering into an holy combination to watch over each other for -Good, to advise, encourage and direct, and to observe the minutest -fault in order to its amendment. The truest effect of love being to -endeavour the bettering the beloved Person. And therefore nothing -is more likely to improve us in Vertue, and advance us to the very -highest pitch of Goodness than unfeigned Friendship, which is the most -beneficial, as well as the most pleasant thing in the world. - -But to hasten; such an Institution will much confirm us in Vertue and -help us to persevere to the end, and by that substantial Piety and -solid Knowledge we shall here acquire, fit us to propagate Religion -when we return into the World. An habitual Practice of Piety for some -years will so root and establish us in it, that Religion will become -a second Nature, and we must do strange violences to our selves, if -after that we dare venture to oppose it. For besides all the other -Advantages that Vertue has over Vice, this will disarm it of _Custom_, -the only thing that recommends it, bravely win its strongest Fort and -turn its own Cannon against it self. How almost impossible wou’d it -be for her to sin, whose _Understanding_ being clearly illuminated -with the knowledge of the Truth, is too wise to be impos’d on by those -false _Representations_ that sin wou’d deceive it with; whose _Will_ -has found out and united it self to its true _Centre_; and having -been long habituated to move in a _right_ line, has no temptation -to decline to an _Oblique_. Whose _Affections_ have daily regaled -on those delicious Fruits of Paradise which Religion presents them -with, and are therefore too sublime and refin’d to relish the muddy -Pleasures of sensual Delights. It must certainly be a Miracle if such -an one relinquish her Glory and Joy; she must be as bad as _Lucifer_ -himself, who after such Enjoyments can forsake her Heaven. ’Tis too -unreasonable to imagine such an Apostacy, the supposition is monstrous -and therefore we may conclude will never, or very rarely happen. And -then what a blessed World shou’d we have, shining with so many stars -of _Vertue_, who not content to be happy themselves alone, for that’s -a narrowness of mind too much beneath their God-like temper, would -like the glorious Lights of Heaven, or rather like him who made them, -diffuse their benign Influences where-ever they come. Having gain’d an -entrance into Paradise themselves, they wou’d both shew the way, and -invite others to partake of their felicity. Instead of that Froth and -Impertinence, that Censure and Pragmaticalness, with which Feminine -Conversations so much abound, we should hear their tongues employ’d -in making Proselytes to heaven, in running down Vice, in establishing -Vertue and proclaiming their Makers Glory. ’Twou’d be more genteel to -give and take instructions about the ornaments of the Mind, than to -enquire after the Mode; and a Lecture on the Fashions wou’d become as -disagreeable as at present any serious discourse is. Not the Follies -of the Town, but the Beauties and the Love of JESUS wou’d be the most -polite and delicious Entertainments. ’Twould be thought as rude and -barbarous to send our Visitors away uninstructed, as our foolishness at -present reckons it to introduce a pertinent and useful Conversation. -Ladies of Quality wou’d be able to distinguish themselves from their -Inferiors, by the blessings they communicated and the good they did. -For this is their grand Prerogative, their _distinguishing Character_, -that they are plac’d in a condition which makes that which is every -ones _Chief_ business, to be their _Only_ employ. They have nothing to -do but to glorifie GOD, and to benefit their Neighbours, and she who -does not thus improve her Talent, is more vile and despicable than the -meanest Creature that attends her. - -And if after so many Spiritual Advantages, it be convenient to mention -Temporals, here Heiresses and Persons of Fortune may be kept secure -from the rude attempts of designing Men; And she who has more Money -than Discretion, need not curse her Stars for being expos’d a prey -to bold importunate and rapacious Vultures. She will not here be -inveigled and impos’d on, will neither be bought nor sold, nor be -forc’d to marry for her own quiet, when she has no inclination to it, -but what the being tir’d out with a restless importunity occasions. -Or if she be dispos’d to marry, here she may remain in safety till -a convenient Match be offer’d by her Friends, and be freed from the -danger of a dishonourable one. Modesty requiring that a Woman should -not love before Marriage, but only make choice of one whom she can love -hereafter; She who has none but innocent affections, being easily able -to fix them where Duty requires. - -And though at first I propos’d to my self to speak nothing in -particular of the employment of the _Religious_, yet to give a Specimen -how useful they will be to the World, I am now inclin’d to declare, -that it is design’d a part of their business shall be to give the -best Education to the Children of Persons of Quality, who shall be -attended and instructed in lesser Matters by meaner Persons deputed to -that Office, but the forming of their minds shall be the particular -care of those of their own Rank, who cannot have a more pleasant and -useful employment than to exercise and encrease their own knowledge, by -instilling it into these young ones, who are most like to profit under -such Tutors. For how can their little Pupils forbear to credit them, -since they do not decry the World (as others may be thought to do) -because they cou’d not enjoy it, but when they had it in their power, -were courted and caress’d by it, for very good Reasons and on mature -deliberation, thought fit to relinquish and despise its offers for a -better choice? Nor are mercenary people on other accounts capable of -doing so much good to young Persons; because having often but short -views of things themselves, sordid and low Spirits, they are not like -to form a generous temper in the minds of the Educated. Doubtless ’twas -well consider’d of him, who wou’d not trust the breeding of his Son to -a Slave, because nothing great or excellent could be expected from a -person of that condition. - -And when by the increase of their Revenue, the _Religious_ are enabled -to do such a work of Charity, the Education they design to bestow -on the Daughters of Gentlemen who are fallen into decay will be no -inconsiderable advantage to the Nation. For hereby many Souls will -be preserv’d from great Dishonours and put in a comfortable way of -subsisting, being either receiv’d into the House if they incline to -it, or otherwise dispos’d of. It being suppos’d that prudent Men will -reckon the endowments they here acquire a sufficient _Dowry_, and that -a discreet and vertuous Gentlewoman will make a better Wife than she -whose mind is empty tho’ her Purse be full. - -But some will say, May not People be good without this confinement? may -they not live at large in the World, and yet serve GOD as acceptably -as here? ’Tis allow’d they may; truly wise and vertuous Souls will do -it by the assistance of GOD’s Grace in despite of all temptations; -and I heartily wish that all Women were of this temper. But it is -to be consider’d, that there are _tender_ Vertues who need to be -screened from the ill Airs of the World: many Persons who had _begun_ -well might have gone to the Grave in peace and innocence, had it not -been their misfortune to be violently tempted. For those who have -honest Hearts have not always the strongest Heads; and sometimes the -enticements of the World and the subtil insinuations of such as lie in -wait to deceive, may make their Heads giddy, stagger their Resolutions, -and overthrow all the fine hopes of a promising beginning. ’Tis fit -therefore, such tender _Cyons_ shou’d be transplanted, that they may be -supported by the prop of Vertuous Friendship, and confirm’d in Goodness -by holy Examples, which alas! they will not often meet with in the -World. And, such is the weakness of humane Nature, bad People are not -so apt to be better’d by the Society of the Good, as the Good are to be -corrupted by theirs. Since therefore we daily pray against temptation, -it cannot be amiss if we take all prudent care to avoid it, and not -out of a vain presumption face the danger which GOD may justly permit -to overcome us for a due correction of our Pride. It is not impossible -for a man to live in an infected House or Town and escape with Life and -Health, yet if he have a place in the Country to retire to, he will -not make slight of that advantage; and surely the Health of our Souls -is of greater consideration than the health of our Bodies. Besides, -she has need of an establish’d Vertue and consummated Prudence, who -so well understands the great end for which she came into the World, -and so faithfully pursues it, that not content to be wise and good her -self alone, she endeavours to propagate Wisdom and Piety to all within -her Sphere; But neither this Prudence nor heroic Goodness are easily -attainable amidst the noise and hurry of the world, we must therefore -retire a while from its clamour and importunity, if we generously -design to do it good, and having calmly and sedately observ’d and -rectify’d what is amiss in our selves, we shall be fitter to promote a -Reformation in others. A devout Retirement will not only strengthen and -confirm our Souls, that they be not infected by the worlds Corruptions, -but likewise so purify and refine them, that they will become Antidotes -to expel the Poyson in others, and spread a salutary Air on ev’ry Side. - -If any object against a Learned Education, that it will make Women -vain and assuming, and instead of correcting encrease their Pride: I -grant that a smattering in Learning may, for it has this effect on -the Men, none so Dogmatical and so forward to shew their Parts as -your little _Pretenders_ to Science. But I wou’d not have the Ladies -content themselves with the _shew_, my desire is, that they shou’d -not rest till they obtain the _Substance_. And then, she who is most -knowing will be forward to own with the wise _Socrates_ that she knows -nothing: nothing that is matter of Pride and Ostentation; nothing but -what is attended with so much ignorance and imperfection, that it -cannot reasonably elate and puff her up. The more she knows, she will -be the less subject to talkativeness and its sister Vices, because she -discerns, that the most difficult piece of Learning is to know when to -use and when to hold ones Tongue, and never to speak but to the purpose. - -But the men if they rightly understand their own interest, have no -reason to oppose the ingenious Education of the Women, since ’twou’d go -a great way towards reclaiming the men, great is the influence we have -over them in their Childhood, in which time if a Mother be discreet and -knowing as well as devout, she has many opportunities of giving such a -_Form_ and _Season_ to the tender Mind of the Child, as will shew its -good effects thro’ all the stages of his Life. But tho’ you should not -allow her capable of doing _good_, ’tis certain she may do _hurt_: If -she do not _make_ the Child, she has power to _marr_ him, by suffering -her fondness to get the better of discreet affection. But besides this, -a good and prudent Wife wou’d wonderfully work on an ill man; he must -be a Brute indeed, who cou’d hold out against all those innocent Arts, -those gentle persuasives and obliging methods she wou’d use to reclaim -him. Piety is often offensive when it is accompanied with indiscretion; -but she who is as Wise as Good, possesses such Charms as can hardly -fail of prevailing. Doubtless her Husband is a much happier Man and -more likely to abandon all his ill Courses, than he who has none to -come home to, but an ignorant, froward and fantastick Creature. An -ingenious Conversation will make his life comfortable, and he who -can be so well entertain’d at home, needs not run into Temptations -in search of Diversions abroad. The only danger is that the Wife be -more knowing than the Husband; but if she be ’tis his own fault, since -he wants no opportunities of improvement; unless he be a natural -_Block-head_, and then such an one will need a wise Woman to govern -him, whose prudence will conceal it from publick Observation, and at -once both cover and supply his defects. Give me leave therefore to -hope, that no Gentleman who has honourable designs, will hence-forward -decry Knowledge and Ingenuity in her he would pretend to Honour; If he -does, it may serve for a Test to distinguish the feigned and unworthy -from the real Lover. - -Now who that has a spark of Piety will go about to oppose so Religious -a design? What generous Spirit that has a due regard to the good of -Mankind, will not be forward to advance and perfect it? Who will think -500 pounds too much to lay out for the purchase of so much Wisdom and -Happiness? Certainly we shou’d not think them too dearly paid for by -a much greater Sum, did not our pitiful and sordid Spirits set a much -higher value on Money than it deserves. But granting so much of that -dear Idol were given away, a person thus bred, will easily make it -up by her Frugality & other Vertues; if she bring less, she will not -waste so much as others do in superfluous and vain Expences. Nor can I -think of any expedient so useful as this to Persons of Quality who are -over-stock’d with Children, for thus they may honourably dispose of -them without impairing their Estates. Five or six hundred pounds may be -easily spar’d with a Daughter, when so many thousands would go deep; -and yet as the world goes be a very inconsiderable Fortune for Ladies -of their Birth, neither maintain them in that _Port_ which Custom makes -almost necessary, nor procure them an equal Match, those of their own -Rank (contrary to the generous custom of the _Germans_) chusing rather -to fill their Coffers than to preserve the purity of their Blood, and -therefore think a weighty Bag the best Gentility, preferring a wealthy -Upstart before the best Descended and best Qualified Lady; their own -Extravagancies perhaps having made it necessary, that they may keep up -an empty shadow of Greatness, which is all that remains to shew what -their Ancestors have been. - -Does any think their Money lost to their Families when ’tis put in -here? I will only ask what course they can take to save it, and at -once to preserve their Money, their Honour and their Daughters too? -Were they sure the Ladies wou’d die unmarried, I shou’d commend their -Thrift, but Experience has too often shewn us the vanity of this -expectation. For the poor Lady having past the prime of her Years in -Gaity and Company, in running the Circle of all the Vanities of the -Town, having spread all her Nets and us’d all her Arts for Conquest, -and finding that the Bait fails where she wou’d have it take; and -having all this while been so over-careful of her Body, that she had no -time to improve her Mind, which therefore affords her no safe retreat, -now she meets with Disappointments abroad, and growing every day more -and more sensible, that the respect which us’d to be paid her decays -as fast as her Beauty; quite terrified with the dreadful Name of _Old -Maid_, which yet none but Fools will reproach her with, nor any wise -Woman be afraid of; to avoid this terrible _Mormo_, and the scoffs that -are thrown on superannuated Virgins, she flies to some dishonourable -Match as her last, tho’ much mistaken Refuge, to the disgrace of her -Family and her own irreparable Ruin. And now let any Person of Honour -tell me, if it were not richly worth some thousand Pounds, to prevent -all this mischief, and the having an idle Fellow, and perhaps a race of -beggarly Children to hang on him and to provide for? - -Cou’d I think of any other Objection I wou’d consider it; there’s -nothing indeed which witty Persons may not argue _for_ and _against_, -but they who duly weigh the Arguments on both sides, unless they be -extreamly prejudiced, will easily discern the great usefulness of -this Institution. The _Beaux_ perhaps, and topping Sparks of the -Town will ridicule and laugh at it. For Vertue her self as bright -as she is, can’t escape the lash of scurrilous Tongues; the comfort -is, whilst they impotently endeavour to throw dirt on her, they are -unable to soil her Beauty, and only defile and render themselves the -more contemptible. They may therefore if they please, hug themselves -in their own dear folly, and enjoy the diversion of their own insipid -Jests. She has but little Wisdom and less Vertue, who is to be frighted -from what she judges reasonable, by the scoffs and insignificant noises -of ludicrous Wits and pert Buffoons. And no wonder that such as they -who have nothing to shew for their pretences to Wit, but some scraps -of Plays and blustring Non-sense; who fansie a well adjusted Peruke -is able to supply their want of Brains, and that to talk _much_ is a -sign of Ingenuity, tho’t be never so little to the purpose, no wonder -that they object against our _Proposal_: ’Twou’d indeed spoil the Trade -of the gay fluttering Fops, who wou’d be at a loss, had they no body -as impertinent as themselves to talk with. The Criticism of their -Dress wou’d be useless, and the labour of their _Valet de Chambre_ -lost, unless they cou’d peaceably lay aside their Rivalling, and one -Ass be content to complement and admire another. For the Ladies wou’d -have more discernment than to esteem a Man for such Follies as shou’d -rather incline them to scorn and despise him. They wou’d never be so -sottish as to imagine, that he who regards nothing but his own brutish -Appetite, shou’d have any real affection for them, nor ever expect -Fidelity from one who is unfaithful to GOD and his own Soul. They -wou’d not be so absurd as to suppose, that Man can esteem them who -neglects his Maker; for what are all those fine Idolatries, by which -he wou’d recommend himself to his pretended Goddess, but mockery and -delusion from him who forgets and affronts the true Deity? They wou’d -not value themselves on account of the Admiration of such incompetent -Judges, nor consequently make use of those little trifling Arts that -are necessary to recommend them to such Admirers; Neither wou’d they -give them opportunity to profess themselves their Slaves so long till -at last they become their Masters. - -What now remains, but to reduce to Practice that which tends so very -much to our advantage. Is Charity so dead in the world that none will -contribute to the saving their own and their neighbours Souls? Shall -we freely expend our Money to purchase Vanity, and often times both -present and future Ruin, and find none for such an eminent good Work, -which will make the Ages to come arise and call us Blessed? I wou’d -fain persuade my self better things, and that I shall one day see this -_Religious Retirement_ happily setled, and its great designs wisely and -vigorously pursu’d; and methinks I have already a Vision of that lustre -and glory our Ladies cast far and near; Let me therefore intreat the -rest of our Sex, who tho’ at liberty in the world, are the miserable -Slaves of their own vile affections, let me intreat them to lay aside -their Prejudices and whatever borders on Envy and Malice, and with -impartial eyes to behold the Beauties of our _Religious_. The native -innocency and unaffectedness of whose Charms, and the unblameable -Integrity of their Lives, are abundantly more taking than all the -curious Artifices and studied Arts the other can invent to recommend -them, even bad men themselves being Judges, who often betray a secret -Veneration for that vertue they wou’d seem to despise and endeavour -to corrupt. As there is not any thing, no not the least shadow of -a motive to recommend Vice but its fashionableness and the being -accustom’d to it, so there is nothing at all forbidden in Vertue but -her uncouthness. Acquaint your selves with her a little, and you’ll -wonder how you cou’d be so foolish as to delight in any thing besides! -For you’ll find her Conversation most sweet and obliging; her Precepts -most easy and beneficial; her very tasks Joys and her Injunctions the -highest Pleasures. She will not rob you of any innocent delight, not -engage you to any thing beneath your Birth and Breeding; but will put a -new and more grateful relish into all your Enjoyments, and make them -more delicious with her Sweetness. She’ll preserve and augment your -Honour, by allying you to the King of Heaven; secure your Grandeur -by fixing it on a firm bottom, such as the caprice of Fortune cannot -shake or overthrow; she’ll enlarge your Souls, raise them above the -common level, and encourage that allowable Pride of Scorning to do a -base unworthy action; Make you truly amiable in the eyes of GOD and -Man, preserve even the Beauty of your Bodies as long as ’tis possible -for such a brittle thing to last, and when it must of necessity decay, -impress such a loveliness on your Minds, as will shine thro’ and -brighten your very Countenances; enriching you with such a stock of -Charms, that Time which devours every other thing, shall never be able -to decay: In a word, ’tis Vertue only which can make you truly happy in -_this_ world as well as in the next. - -There is a sort of Bravery and Greatness of Soul, which does more -truly ennoble us than the highest Title, and it consists in living -up to the dignity of our Natures, being so sensible of our own worth -as to think our selves too great to do a degenerate and unbecoming -thing; in passing indifferently thro’ Good and Evil Fortune, without -being corrupted by the one or deprest by the other. For she that can -do so, gives evidence that her Happiness depends not on so mutable a -thing as this World; but, in a due subserviency to the Almighty, is -bottom’d only on her own great Mind. This is the richest Ornament, -and renders a Woman glorious in the lowest Fortune. So shining is -real worth, that like a Diamond it loses not its lustre tho’ cast on -a Dunghill. Whereas, she who is advanc’d to some eminent Station and -wants this natural and solid Greatness, is no better than Fortunes -_May-game_, rendered more conspicuous that she may appear the more -contemptible. Let those therefore who value themselves only on -external accomplishments, consider how liable they are to decay, and -how soon they may be depriv’d of them, and that supposing they shou’d -continue, they are but sandy Foundations to build Esteem upon. What -a disappointment will it be to a Ladies Admirer as well as to her -self, that her Conversation shou’d lose or endanger the Victory her -eyes had gain’d! For when the Passion of a Lover is Exchang’d for -the Indifference of a Husband, and a frequent review has lessen’d -the wonder which her Charms at first had rais’d, she’ll retain no -more than such a formal respect as decency and good breeding will -require, and perhaps hardly that, but unless he be a very good Man -(and indeed the world is not over full of ’em) her worthlesness has -made a forfeit of his Affections, which are seldom fixt by any other -thing than Veneration and Esteem. Whereas a wise and good Woman is -useful and valuable in all Ages and Conditions: she who chiefly attends -the _one thing needful_, the _good part which shall not be taken from -her_, lives a cheerful and pleasant Life, innocent and sedate, calm -and tranquill, and makes a glorious Exit; being translated from the -most happy life on Earth, to unspeakable happiness in Heaven; a fresh -and fragrant Name embalming her Dust, and extending its Perfume to -succeeding Ages. Whilst the Fools, and the worst sort of them the -wicked, _live_ as well as _die_ in Misery, go out in a snuff, leaving -nothing but stench and putrefaction behind them. - -To close all, if this _Proposal_ which is but a rough draught and rude -Essay, and which might be made much more beautiful by a better Pen, -give occasion to wiser heads to improve and perfect it, I have my end. -For imperfect as it is, it seems so desirable, that she who drew the -Scheme is full of hopes, it will not want kind hands to perform and -compleat it. But if it miss of that, it is but a few hours thrown away, -and a little labour in vain, which yet will not be lost, if what is -here offer’d may serve to express her hearty Good-will, and how much -she desires your Improvement, who is - - LADIES, - - _Your very humble Servant_. - - _FINIS._ - - - - -Letters concerning the Love of GOD, between the Author of the Proposal -to the Ladies, and Mr. _John Norris_; wherein his late Discourse, -shewing that it ought to be intire and Exclusive of all other Loves, is -farther clear’d and Justified, 8_vo._ - - Printed for _Richard Wilkin_. - - - - - A Serious - - PROPOSAL - - TO THE - - LADIES, - - - PART II: - - - Wherein a Method is offer’d - for the Improvement - of their Minds. - - - _LONDON_: - - Printed for _Richard Wilkin_ at - the _King’s Head_ in St. _Paul_’s - Church-yard, 1697. - - - - - To her Royal Highness - - THE - - Princess _ANN_ of Denmark. - - - MADAM, - -_What was at first address’d to the Ladies in_ General, _as -seeming not considerable enough to appear in your Royal Highnesses -Presence, not being ill receiv’d by them, and having got the Addition -of a Second Part, now presumes on a more_ Particular _Application to -Her who is the Principal of them, and whose Countenance and Example -may reduce to Practice, what it can only Advise and Wish._ - -_And when I consider you Madam as a Princess who is sensible that the -Chief Prerogative of the Great is the Power they have of doing more -Good than those in an Inferior Station can, I see no cause to fear -that your Royal Highness will deny Encouragement to that which has -no other Design than the Bettering of the World, especially the most -neglected part of it as to all Real Improvement, the Ladies. It is by -the Exercise of this Power that Princes become truly Godlike, they -are never so Illustrious as when they shine as Lights in the World by -an Eminent and Heroic Vertue. A Vertue as much above Commendation as -it is above Detraction, which fits equally Silent and Compos’d when -Opprest with Praises or Pursu’d with Calumnys, is neither hurt by -these nor better’d by the other; for the Service of_ GOD, _and -the Resembling Him, being its only Aim, His Approbation in a soft and -inward Whisper, is more than the loud_ Huzza’s _and Plaudits of -ten thousand Worlds._ - -_I shall not therefore offend your Royal Ear with the nauseous strain -of Dedications; for what can one say, when by how much the more any -Person deserves Panegyric, by so much the less they endure it? That -your Royal Highness may be All that is truly Great and Good, and have -a Confluence of Temporal, Sanctify’d and Crown’d with Spiritual and -Eternal Blessings, is the unfeigned and constant desire of_ - - MADAM, - - Your Royal Highnesses - - Most Humble and most - - Obedient Servant. - - - - - THE - - Introduction, - - Containing a farther - - PERSWASIVE - - TO THE - - LADIES - - To endeavour the - - Improvement of their Minds. - - -The favourable reception which the graver and wiser part of the World -were pleas’d t’afford to a former Essay towards th’improvement of the -Ladies, has encouraged her who made it to prosecute that design a -little further, and to try if she can reduce to Practice what appears -so well in Notion and Speculation. For how customary soever it be -for Writers to mind no more than their own Reputation, to be content -if they can make a handsom flourish, get a Name among the Authors, -come off with but a little Censure and some Commendations; or if there -are a few generous Souls who’re got above either the Hope or Fear of -vulgar Breath, who do not matter much what is dispens’d more commonly -by fancy or passion than by Judgment, they rest satisfied however in -a Good Intention, and comfort themselves that they’ve endeavour’d -the Reformation of the Age, let those look to’t who will not follow -their Advices: Yet give her leave to profess that she desires the Good -of the World rather than its Applauses, and cou’d with much greater -pleasure have found her Project condemn’d as foolish and impertinent, -than see it entertain’d with delight and approbation, and yet no -body endeavouring to put it in Practice; since the former wou’d only -have reproach’d her own Understanding, but the latter is a shame to -Mankind, as being a plain indication that tho they discern and commend -what is Good, they have not the Vertue and Courage to Act accordingly. -Were’t altogether impossible t’improve her Sex, were Women irremediably -condemn’d to folly and impertinence, how much soever she desires their -amendment, she wou’d make a Vertue of Necessity and endeavour to be -content without it, but it will give her the greatest uneasiness to’ve -found out a Method which every one judges so much to their advantage, -if she can’t persuade them to make use of it. - -And can you Ladies deny her so cheap a Reward for all the Good-will she -bears you, as the Pleasure of seeing you Wise and Happy? Can you envy -her the Joy of assisting at _Your_ Triumphs; for why does she contend -for Laurels but to lay ’em all at the Ladies feet? Why won’t you begin -to think, and no longer dream away your Time in a wretched incogitancy? -Why does not a generous Emulation fire your hearts and inspire you -with Noble and becoming Resentments? The Men of Equity are so just as -to confess the errors which the Proud and inconsiderate had imbib’d -to your prejudice, and if you still allow them the preference in -Ingenuity, they’re convinc’d it is not because you _must_, but because -you _will_. Can you be in Love with servitude and folly? Can you dote -on a mean, ignorant and ignoble Life? Shall an Ingenious Woman be -star’d on as a Prodigy, since you have it in your power to inform the -World, that you can every one of you be so, if you please your selves? -It is not enough to wish and to would it, or t’afford a faint Encomium -upon what you pretend is beyond your Power; Imitation is the heartiest -Praise you can give, and is a Debt which Justice requires to be paid to -every worthy Action. What Sentiments were fit to be rais’d in you to -day ought to remain to morrow, and the best Commendation you can bestow -on a Book is immediately to put it in Practice; otherwise you become -self-condemn’d, your Judgment reproaches your Actions, and you live a -contradiction to your selves. If you _approve_, Why don’t you _follow_? -And if you _Wish_, Why shou’d you not _Endeavour_? especially since -that wou’d reduce your Wishes to Act, and make you of Well-wishers to -Vertue and Good sense, become glorious Examples of them. - -And pray what is’t that hinders you? The singularity of the Matter? Are -you afraid of being out of the ordinary way and therefore admir’d and -gaz’d at? Admiration does not use to be uneasy to our Sex, a great -many Vanities might be spar’d if we consulted only our own conveniency -and not other peoples Eyes and Sentiments: And why shou’d that which -usually recommends a trifling Dress, deter us from a real Ornament? -Is’t not as fine to be first in this as well as any other Fashion? -Singularity is indeed to be avoided except in matters of importance, -in such a case Why shou’d not we assert our Liberty, and not suffer -every Trifler to impose a Yoke of Impertinent Customs on us? She who -forsakes the Path to which Reason directs is much to blame, but she -shall never do any thing Praise-worthy and excellent who is not got -above unjust Censures, and too steady and well resolv’d to be sham’d -from her Duty by the empty Laughter of such as have nothing but airy -Noise and Confidence to recommend them. Firmness and strength of Mind -will carry us thro all these little persecutions, which may create us -some uneasiness for a while, but will afterwards end in our Glory and -Triumph. - -Is it the difficulty of attaining the Bravery of the Mind, the Labour -and Cost that keeps you from making a purchase of it? Certainly they -who spare neither Money nor Pains t’obtain a gay outside and make a -splendid appearance, who can get over so many difficulties, rack their -brains, lay out their time and thoughts in contriving, stretch their -Relations Purses in procuring, nay and rob the very Poor, to whom the -Overplus of a full Estate, after the owners Necessaries and decent -Conveniencies according to her Quality are supplied, is certainly due, -they who can surmount so many difficulties, cannot have the face to -pretend any here. Labour is sweet when there’s hope of success, and -the thing labour’d after is Beautiful and Desireable: And if Wisdom -be not so I know not what is; if it is not worth while to procure -such a temper of mind as will make us happy in all Conditions, there’s -nothing worth our Thoughts and Care, ’tis best to fold our hands with -_Solomon_’s Sluggard and sleep away the remainder of a useless and -wretched Life. - -And that success will not be wanting to our Endeavours if we heartily -use them, was design’d to be evinc’d in the former Essay, and I -hope I have not lost my Point, but that the Theory is sufficiently -establish’d; and were there but a General Attempt, the Practice wou’d -be so visible that I suppose there wou’d remain no more place to -dispute it. But this is your Province Ladies: For tho I desire your -improvement never so passionately, tho I shou’d have prov’d it feasible -with the clearest Demonstration, and most proper for you to set about; -yet if you _will_ believe it impossible, and upon that or any other -prejudice forbear t’attempt it, I’me like to go without my Wishes; my -Arguments what ever they may be in themselves, are weak and impertinent -to you, because you make them useless and defeat them of the End they -aim at. But I hope better things of you; I dare say you understand your -own interest too well to neglect it so grosly and have a greater share -of sense, whatever some Men affirm, than to be content to be kept any -longer under their Tyranny in Ignorance and Folly, since it is in your -Power to regain your Freedom, if you please but t’endeavour it. I’me -unwilling to believe there are any among you who are obstinately bent -against what is praise-worthy in themselves, and Envy or Detract from -it in others; who won’t allow any of their Sex a capacity to write -Sense, because they want it, or exert their Spleen where they ought -to shew their Kindness or Generous Emulation; who sicken at their -Neighbours Vertues, or think anothers Praises a lessening of their -Character; or meanly satisfie ill-nature by a dull Malicious Jest at -what deserves to be approv’d and imitated. No Ladies, Your Souls are -certainly of a better Make and Nobler temper, your Industry is never -exerted to pull down others but to rise above them, the only Resentment -that arises at your Neighbours Commendations is a harmless blush for -your own Idleness in letting them so far outstrip you, and a generous -Resolution to repair your former neglects by future diligence; One need -not fear offending you by commending an other Lady in your Presence, -or that it shou’d be thought an affront or defect in good breeding to -give them their lawful Eulogies: You have too just a Sentiment of your -own Merit to envy or detract from others, for no Body’s addicted to -these little Vices but they who are diffident of their own worth; You -know very well ’tis infinitely better to _be_ good than to _seem_ so, -and that true Vertue has Beauty enough in her self t’attract our hearts -and engage us in her service, tho she were neglected and despis’d -by all the World. ’Tis this therefore you endeavour after, ’tis the -approbation of GOD and your own Consciences you mainly esteem, which -you find most ascertain’d by an humble Charity, and that you never -merit Praise so much, because you never make so great a progress in -what is truly praise-worthy, as when your own defects are often in your -eyes t’excite you to watch against and amend them, and other peoples -Vertues continually represented before you in their brightest lustre, -to the end you may aspire to equal or surpass them. - -I suppose then that you’re fill’d with a laudable Ambition to brighten -and enlarge your Souls, that the Beauty of your Bodies is but a -secondary care, your Dress grows unconcerning, and your Glass is -ne’er consulted but in such little intervals of time as hang loose -between those hours that are destin’d to nobler Employments; you now -begin to throw off your old Prejudices and smile on ’em as antiquated -Garbs; false Reasoning won’t down with you, and glittering Non-sense -tho address’d to your selves in the specious appearance of Respect -and Kindness, has lost its _haut goust_; Wisdom is thought a better -recommendation than Wit, and Piety than a _Bon-mien_; you esteem a -Man only as he is an admirer of Vertue, and not barely for that he -is yours; Books are now become the finest Ornaments of your Closets, -and Contemplation the most agreeable Entertainment of your leisure -hours; your Friendships are not cemented by Intrigues nor spent in -vain Diversions, but in the search of Knowledge, and acquisition of -Vertuous Habits, a mutual Love to which was the Origin of ’em; nor -are any Friends so acceptable as those who tell you faithfully of your -faults and take the properest method to amend ’em. How much better are -you entertain’d now your Conversations are pertinent and ingenious, -and that Wisdom never fails to make one in your Visits? Solitude is -no more insupportable; you’ve conquered that silly dread of being -afraid to be alone, since Innocence is the safest Guard, and no Company -can be so desirable as GOD’s and his holy Angels conversing with an -upright mind; your Devotion is a Rational service, not the repetition -of a Set of good words at a certain season; you read and you delight -in it, because it informs your Judgments, and furnishes Materials for -your thoughts to work on; and you love your Religion and make it your -Choice because you understand it; the only Conquest you now design -and lay out your care to obtain is over Vice and Prophaneness; you -study to engage men in the love of true Piety and Goodness, and no -farther to be Lovers of your selves than as you are the most amiable -and illustrious examples of ’em; you find your Wit has lost nothing -of its salt and agreeableness by being employ’d about its proper -business, the exposing Folly; your Raillery is not a whit less pleasant -for being more Charitable, and you can render Vice as ridiculous as -you please, without exposing those unhappy Persons who’re guilty of -it; your Humour abates not of its innocent gaity now that it is more -upon the Guard, for you know very well that true Joy is a sedate and -solid thing, a tranquility of mind, not a boisterous and empty flash; -Instead of Creditors your doors are fill’d with indigent Petitioners -who don’t so often go without your Bounty as the other us’d to do -without their just demands; nor are you unjust to some under colour -of being Charitable to others, and when you give Liberally, give no -more than what is lawfully your own. You disdain the base ungenerous -Practice of pretending Kindness where you really mean none; and of -making a poor Country Lady less instructed in the formalities of the -Town than your selves, pay sufficiently for your seeming Civility and -kind Entertainment by becoming the Subject of your mirth and diversion -as soon as she is gone; but one may now pretty securely relie on your -Sincerity, for when this lower sort of Treachery is abhorr’d, there -can certainly be no place for that more abominable one of betraying -and seducing unwary Innocence. I do not question Ladies but that this -is the Practice of the greatest number of you, and would be of all -the rest were it not for some little discouragments they meet with, -which really are not so great as their own modesty and diffidence of -themselves represent ’em. They think they’ve been bred up in Idleness -and Impertinence, and study will be irksome to them, who have never -employ’d their mind to any good purpose, and now when they wou’d they -want the method of doing it; they know not how to look into their -Souls, or if they do, they find so many disorders to be rectified, so -many wants to be supplied, that frighted with the difficulty of the -work they lay aside the thoughts of undertaking it. They have been -barbarously us’d, their Education and greatest Concerns neglected, -whilst their imprudent Parents and Guardians were busied in managing -their Fortunes and regulating their Mien; who so their Purse was -full and their outside plausible, matter’d not much the poverty and -narrowness of their minds, have taught them perhaps to repeat their -Catechism and a few good Sentences, to read a Chapter and _say_ -their Prayers, tho perhaps with as little Understanding as a Parrot, -and fancied that this was Charm enough to secure them against the -temptations of the Present world and to waft them to a better; and -so thro want of use and by misapplying their Thoughts to trifles and -impertinencies, they’ve perhaps almost lost those excellent Capacities -which probably were afforded them by nature for the highest things. -For such as these I’ve a a world of Kindness and Compassion, I regret -their misfortune as much as they can themselves, and suppose they’re -willing to repair it and very desirous to inform themselves were’t not -for the shame of confessing their Ignorance. But let me intreat them -to consider that there’s no Ignorance so shameful, no Folly so absurd -as that which refuses Instruction, be it upon what account it may. All -good Persons will pity not upbraid their former unhappiness, as not -being their own but other Peoples fault; whereas they themselves are -responsible if they continue it, since that’s an Evidence that they -are silly and despicable, not because they _cou’d_ not, but because -they _wou’d_ not be better Informed. But where is the shame of being -taught? for who is there that does not need it? Alas, Human Knowledge -is at best defective, and always progressive, so that she who knows the -most has only this advantage, that she has made a little more speed -than her Neighbours. And what’s the Natural Inference from hence? Not -to give out, but to double our diligence; perhaps we may out-strip -’em, as the Penitent often does him who needs no Repentance. The worst -that can be is the perishing in a glorious attempt, and tho we shou’d -happen to prove succesless, ’tis yet worth our while to’ve had such a -noble design. But there’s no fear of ill success if we are not wanting -to our selves, an honest and laborious mind may perform all things. -Indeed an affected Ignorance, a humorous delicacy and niceness which -will not speculate a notion for fear of spoiling a look, nor think -a serious thought lest she shou’d damp the gaity of her humour; she -who is so top full of her outward excellencies, so careful that every -look, every motion, every thing about her shou’d appear in Form, as -she employs her Thoughts to a very pitiful use, so is she almost past -hopes of recovery, at least so long as she continues this humour, and -does not grow a little less concern’d for her Body that she may attend -her Mind. Our directions are thrown away upon such a temper, ’tis to no -purpose to harp to an Ass, or to chant forth our Charms in the Ears of -a deaf Adder; but I hope there are none so utterly lost in folly and -impertinence: If there are, we can only afford them our Pity for our -Advice will do no good. - -As for those who are desirous to improve and only want to be assisted -and put into the best method of doing it, somewhat was attempted in -order to do them that service in the former Essay, in which they may -please to remember that having remov’d that groundless prejudice -against an ingenious Education of the Women, which is founded upon -supposition of the impossibility or uselessness of it, and having -assign’d the reasons why they are so little improv’d, since they are -so capable of improvement, and since ’tis so necessary that others -as well as themselves shou’d endeavour it; which reasons are chiefly -Ill-nurture, Custom, loss of Time, the want of Retirement, or of -knowing how to use it, so that by the disuse of our Faculties we seem -to have lost them if we ever had any; are sunk into an Animal life -wholly taken up with sensible objects; either have no Ideas of the -most necessary things or very _false_ ones; and run into all those -mischiefs which are the natural Consequences of such mismanagement; we -then proceeded to propose a Remedy for these Evils, which we affirm’d -cou’d hardly be rectified but by erecting a Seminary where Ladies -might be duly Educated, and we hope our Proposition was such that all -impartial Readers are convinc’d it wou’d answer the Design, that is, -tend very much to the real advantage and improvement of the Ladies. -In order to which it was in general propos’d to acquaint them with -Judicious Authors, give them opportunity of Retirement and Recollection -and put them in a way of Ingenious Conversation, whereby they might -enlarge their prospect, rectify their false Ideas, form in their Minds -adequate conceptions of the End and Dignity of their Natures, not only -have the Name and common Principles of Religion floating in their Heads -and sometimes running out at their Mouths, but understand the design -and meaning of it, and have a just apprehension, a lively sentiment -of its Beauties and Excellencies; know wherein the Nature of a true -Christian consists; and not only feel Passions, but be able to direct -and regulate their Motions; have a true Notion of the Nothingness of -Material things and of the reality and substantialness of immaterial, -and consequently contemn this present World as it deserves, fixing -all their Hopes upon and exerting all their Endeavours to obtain the -Glories of the next. But because this was only propos’d in general, and -the particular method of effecting it left to the Discretion of those -who shou’d Govern and Manage the Seminary, without which we are still -of Opinion that the Interest of the Ladies can’t be duly serv’d, in the -mean time till that can be erected and that nothing in our power may be -wanting to do them service, we shall attempt to lay down in this second -part some more minute Directions, and such as we hope if attended to -may be of use to them. - - - - - THE - Second Part - OF THE - PROPOSAL - TO THE - LADIES. - - - - -CHAP. I. - - _Of the Mutual Relation between Ignorance and Vice, and Knowledge - and Purity._ - -[Sidenote: Part I. page 22, _&c._] - -What are Ignorance and Vice but Diseases of the Mind contracted in its -two principal Faculties the Understanding and Will? And such too as -like many Bodily distempers do mutually foment each other. Ignorance -disposes to Vice, and Wickedness reciprocally keeps us Ignorant, so -that we cannot be free from the one unless we cure the other; the -former part of this Proposition has been already shewn, and the latter -may easily be made apparent; for as every Plant does Naturally draw -such juices towards it as serve for its Nutrition, as every Creature -has an aptness to take such courses as tend to its preservation; so -Vice that spawn of the Devil, that _Ignis fatuus_ which can’t subsist -but in the dark night of Ignorance, casts forth Vapours and Mists to -darken the Soul and eclipse the clear light of Knowledge from her -View. And tho a Wicked Man may pretend to Wit, tho he have never so -much Acumen and Facetiousness of Humour, yet his Impiety proclaims -his Folly; he may have a lively Fancy, an Intriguing Cunning and -Contrivance, and so may an Ape or a Fox, who probably if they had but -Speech, tho destitute of Reason, wou’d outdo him in his own way; but -he wants the Ingenuity of a Man, he’s a Fool to all Rational Intents -and Purposes. She then who desires a clear Head must have a pure Heart; -and she who has the first in any Measure will never allow her self to -be deficient in the other. But you will say what degrees of Purity are -requisite in order to Knowledge, and how much must we Know to the end -we may heartily endeavour to Purify? - -Now in Order to satisfie this demand I consider, That there are certain -Notices which we may call the Rudiments of Knowledge, which none who -are Rational are without however they came by them. It may happen -indeed that a habit of Vice or a long disuse has so obscur’d them that -they seem to be extinguish’d, but it does only _seem_ so, for were -they really extinguish’d the person wou’d be no longer Rational, and -no better than the Shade and Picture of a Man. Because as Irrational -Creatures act only by the Will of him who made them, and according to -the Power of that Mechanisme by which they are form’d, so every one -who pretends to Reason, who is a Voluntary Agent and therefore Worthy -of Praise or Blame, Reward or Punishment, must _Chuse_ his Actions and -determine his Will to that Choice by some Reasonings or Principles -either true or false, and in proportion to his Principles and the -Consequences he deduces from them he is to be accounted, if they are -Right and Conclusive a Wise Man, if Evil, Rash and Injudicious a Fool. -If then it be the property of Rational Creatures, and Essential to -their very Natures to Chuse their Actions, and to determine their -Wills to that Choice by such Principles and Reasonings as their -Understandings are furnish’d with, they who are desirous to be rank’d -in that Order of Beings must conduct their Lives by these Measures, -begin with their Intellectuals, inform themselves what are the plain -and first Principles of Action and Act accordingly. - -By which it appears that there are some degrees of Knowledge necessary -before there can be _any_ Human Acts, for till we are capable of -Chusing our own Actions and directing them by some Principle, tho we -Move and Speak and do many such like things, we live not the Life of a -Rational Creature but only of an Animal. If it be farther demanded what -these Principles are? Not to dispute the Number of ’em here, no body I -suppose will deny us one, which is, _That we ought as much as we can -to endeavour the Perfecting of our Beings, and that we be as happy -as possibly we may_. For this we see is Natural to every Creature of -what sort soever, which endeavours to be in as good Condition as its -Nature and Circumstances will permit. And now we have got a Principle -which one would think were sufficient for the Conduct of our Actions -thro the whole Course of our Lives; and so indeed it were, cou’d we as -easily discern wherein our Happiness consists as ’tis natural to wish -and desire it. But herein lies our great mistake and misfortune, for -altho we all pursue the same end, yet the means we take to obtain it -are Indefinite: There needs no other Proof of this than the looking -abroad into the World, which will convince us of the Truth and raise -our Wonder at the absurdity, that Creatures of the same Make shou’d -take not only so many different, but even contrary Ways to accomplish -the same End! We all agree that its fit to be as Happy as we can, and -we need no Instructor to teach us this Knowlege, ’tis born with us, and -is inseparable from our Being, but we very much need to be Inform’d -what is the true Way to Happiness. When the Will comes to ask the -Understanding this Question, What must I do to fill up my Vacuities, to -accomplish my Nature? Our Reason is at first too weak, and afterwards -too often too much sophisticated to return a proper Answer, tho it -be the most important concern of our Lives, for according as the -Understanding replies to it so is the Moral Conduct of the Will, pure -and right if the first be well Inform’d, irregular and vitious if the -other be weak and deluded. Indeed our power of Willing exerts it self -much sooner than that Rational Faculty which is to Govern it, and -therefore ’twill either be left to its own range, or to the Reason of -another to direct it; whence it comes that we generally take that -Course in our search after Happiness, which Education, Example or -Custom puts us in, and, tho not always, yet most commonly, we tast of -our first seasoning; which shou’d teach us to take all the care we can -that it be Good, and likewise that how Good soever it appear, we be not -too much Wedded to and biass’d by it. Well then, the first light of our -Understanding must be borrow’d, we must take it on trust till we’re -furnish’d with a Stock of our own, which we cannot long be without if -we do but employ what was lent us in the purifying of our Will, for as -this grows more regular the other will enlarge, if it clear up, that -will brighten and shine forth with diffusive Rays. - -Indeed if we search to the bottom I believe we shall find, that the -Corruption of the Heart contributes _more_ to the Cloudiness of the -Head, than the Clearness of our Light does to the regularity of our -Affections, and ’tis oftner seen that our vitious Inclinations keep -us Ignorant, than that our Knowlege makes us Good, For it must be -confess’d that Purity is not _always_ the product of Knowlege; tho -the Understanding be appointed by the Author of Nature to direct and -Govern the Will, yet many times its head-strong and Rebellious Subject -rushes on precipitately, without, its directions. When a Truth comes -thwart our Passions, when it dares contradict our mistaken Pleasures -and supposed Interests, let the Light shine never so clear we shut our -Eyes against it, will not be convinc’d, not because there’s any want -of Evidence, but because we’re _unwilling_ to Obey. This is the Rise -of all that Infidelity that appears in the World; it is not the Head -but the Heart that is the Seat of Atheism. No Man without a brow of -Brass, and an Impudence as strong as his Arguments are weak, cou’d -demur to the convincing Proofs of Christianity, had not he contracted -such diseases in his Passions as make him believe ’tis his Interest to -oppose _those_ that he may gratify _these_. Yet this is no Objection -against what we have been proving, it rather confirms what was said -concerning the mutual Relation between the Understanding and the Will, -and shews how necessary it is to take care of both, if we wou’d improve -and advance either. - - * * * * * - -[Sidenote: _Where we must begin._] - -The result of all then, and what gives a satisfactory Answer to the -Question where we must begin is this; that some Clearness of Head, -some lower degrees of Knowledge, so much at least as will put us on -endeavouring after more, is necessary to th’obtaining Purity of Heart, -for tho some Persons whom we vulgarly call Ignorant may be honest -and Vertuous, yet they are not so in these particulars in which they -are Ignorant, but their Integrity in Practising what they know, tho -it be but little, causes us to overlook that wherein they Ignorantly -transgress. But then any eminent degree of Knowlege, especially of -Moral and Divine Knowlege, which is most excellent because most -necessary and useful, can never be obtain’d without considerable -degrees of Purity: And afterwards when we have procur’d a competent -measure of both, they mutually assist each other; the more Pure we are -the clearer will our Knowlege be, and the more we Know the more we -shall Purify. Accordingly therefore we shall first apply our selves -to the Understanding, endeavouring to inform and put it right, and in -the next place address to the Will, when we have touch’d upon a few -Preliminaries, and endeavour’d to remove some Obstructions that are -prejudicial to both. - - - - -CHAP. II. - - _Containing some Preliminaries, As_ I. _The removing of Sloth - and stupid Indifferency_. II. _Prejudices arising._ (1.) _From - Authority, Education and Custom._ (2.) _From Irregular Self-Love, - and Pride. How to cure our Prejudices. Some Remarks upon Change - of Opinions, Novelty and the Authority of the Church._ III. _To - arm our selves with Courage and Patient Perseverance against_ - (1.) _The Censures of ill People, and_ (2.) _our own Indocility_. - IV. _To propose a Right End._ - - -[Sidenote: §. I.] - -The first thing I shall advise against is Sloth, and what may be -joyn’d with it a stupid Indifference to any thing that is excellent; -shall I call it Contentedness with our Condition how low and imperfect -soever it be? I will not abuse the Word so much, ’tis rather an -ungenerous inglorious Laziness, we doze on in a Circle with our -Neighbours, and so we get but Company and Idleness enough, we consider -not for what we were made, and what the Condition of our present State -requires. And we think our selves good humble Creatures for this, who -busy not our Heads with what’s out of our Sphere and was never design’d -for us, but acquiesce honestly and contentedly in such Employments -as the generality of Women have in all Ages been engaged in; for why -shou’d we think so well of our selves as to fancy we can be wiser and -better than those who have gone before? They went to Heav’n no doubt, -and we hope that by treading in their steps we likewise in due time -may come there, And why should we give our selves any farther trouble? -The lowest degree of Bliss in that happy place is more than we deserve, -and truly we have too much Humility and Modesty to be Ambitious of a -higher. - -Thus we hide our faults under the borrowed name of Vertue; an old -device taught us by the Enemy of our Souls, and by which he has often -deceiv’d us. But ’tis all mistake and nonsense to hope to get to -Heaven, if we stint our Endeavours and care for no more but just to -get there. For what’s at the bottom of this pretended humble temper? -No real Love to GOD and longing to enjoy him, no appetite for Heaven, -but since we must go thither or to Hell when we quit this dear beloved -World, a taking up with that as the more tolerable place. Had we -indeed any true Idea of the Life to come, did we but fix our Eyes -and Thoughts in the Contemplation of that unconceivable Blessedness, -’twou’d be impossible not to desire it with the warmest vigor, not -to be Ambitious of all we are able to attain. For pray wherein do -the Joys of Heaven consist, but in the Fruition of GOD the Only and -All satisfying Good? and how can we Enjoy Him but by Loving him? And -is it not the property of that Passion to think it can never Enjoy -enough but still to thirst for more? How then can we Love GOD if we -do not Long and Labour for the _fullest_ Enjoyment of him? And if we -do not Love Him how are we like to Enjoy Him in _any_ the _least_ -Degree? He needs neither our Services nor our Company, He loses nothing -of His Happiness, tho we will not fit our selves to receive those -Communications of it He is desirous t’impart to us; and therefore we’ve -no reason to think He will force His Bliss upon us, render those -Faculties He has given us needless, and make us Happy how unfit soever -we are for Beatitude. What did we come into the World for? To Eat and -to Drink and to pursue the little Impertinencies of this Life? Surely -no, our Wise Creator has Nobler Ends whatever we have; He lent us -hither to pass our Probation, to Prepare our selves and be Candidates -for Eternal Happiness in a better. And how shall this be done but by -Labour and Industry? A Labour indeed, but such as carries its Reward -with it, besides what it is entituled to hereafter. - -The Truth is, that the Condition of our Present State is such, that -we can’t do _any_ thing, much less what’s Great and Excellent without -some Pain and Weariness of the Flesh; even our very Pleasures are -accompanied with Pain, nor wou’d they relish without it, this is the -Sauce that recommends them. And why then shall we be averse to the -taking a little Pains in that Case only in which ’twill be worth our -while? A Title, an Estate, or Place, can neither be got nor kept -without some difficulty and trouble; an Amour, nay even a paltry Dress -can’t be manag’d without some Thought and Concern, and are our Minds -the only thing that do not need, or not deserve them? Has our Bountiful -Lord set no limits to our Happiness but the Capacity of our Nature, and -shall we set less, and not strive to extend our Capacities to their -utmost reach? Has the obliging Son of GOD thought · no difficulties too -mighty, no Pain too great to undergo for the Love of us, and shall we -be so disingenuous and ungrateful as to think a few hours Solitude, a -little Meditation and Watchfulness too much to return to his Love? No -certainly, we cannot have such narrow groveling hearts; no we are all -on Fire, and only want to know wherein to employ our Activity, and how -to manage it to the best advantage, which if we wou’d do we must in the -next place. - - -§. II. Disengage our selves from all our former Prejudices, from our -Opinion of Names, Authorities, Customs and the like, not give credit to -any thing any longer because we have once believ’d it, but because it -carries clear and uncontested Evidence along with it. I shou’d think -there needed no more to persuade us to this, than a consideration of -the mischiefs these Prejudices do us. These are the grand hindrance -in our search after Truth; these dispose us for the reception of -Error, and when we have imbib’d confirm us in it; Contract our Souls -and shorten our views, hinder the free range of our Thoughts and -confine them only to that particular track which these have taken; -and in a word, erect a Tyranny over our free born Souls, whilst they -suffer nothing to pass for True that has not been stampt at their own -Mint. But this is not all their mischief, they are really the root of -Scepticism; for when we have taken up an Opinion on weak Grounds and -stifly adher’d to it, coming afterwards by some chance or other to be -convinc’d of its falseness, the same disposition which induc’d us to -receive the Premises without Reason, now inclines us to draw as false a -Conclusion from them; and because we seem’d once well assur’d of what -now appears to have nothing in’t to make us so, therefore we fancy -there’s nothing certain, that all our Notions are but Probabilities, -which stand or fall according to the Ingenuity of their Managers, and -so from an unreasonable Obstinacy we pass on to as unreasonable a -Levity; so smooth is the transition from believing too easily and too -much, to the belief of just nothing at all. - -But pray where’s the force of this Argument, "This is true because -such a Person or such a Number of Men have said it. Or, which commonly -weighs more, because I my self, the dear Idol of my own Heart have -sometimes embrac’d and perhaps very zealously maintain’d it?" Were we -to Poll for Truth, or were our own particular Opinions th’Infallible -Standard of it, there were reason to subscribe to the Sentiments of the -_Many_, or to be tenacious of our _Own_. But since Truth tho she is -bright and ready to reveal her self to all sincere Inquirers, is not -often found by the generality of those who pretend to seek after her, -Interest, Applause, or some other little sordid Passion, being really -the Mistress they court, whilst she (like Religion in another Case) is -made use of for a Stale to carry on the Design the better; since we’re -commonly too much under the power of Inordinate Affections to have our -Understandings always clear and our Judgments certain, are too rash, -too precipitate not to need the assistance of a calmer thought, a more -serious review; Reason wills that we shou’d think again, and not form -our Conclusions or fix our foot till we can honestly say, that we have -without Prejudice or Prepossession view’d the matter in Debate on all -sides, seen it in every light, have no bias to encline us either way, -but are only determin’d by Truth it self, shining brightly in our eyes, -and not permitting us to resist the force and Evidence it carries. -This I’me sure is what Rational Creatures ought to do, what’s then the -Reason that they do’t not? - -Laziness and Idleness in the first place; Thinking is a pain to those -who have disus’d it, they will not be at the trouble of carrying on a -thought, of pursuing a Meditation till it leads them into the confines -of Truth, much less till it puts ’em in possession of her. ’Tis an -easier way to follow on in a beaten road, than to launch out into the -main Ocean, tho it be in order to the making of new Discoveries; they -therefore who would be thought knowing without taking too much pains to -be so, suppose ’tis enough to go on in their Fore-fathers steps, to say -as they say, and hope they shall get as much Reputation by it as those -who have gone before. - -Again Self-love, an excellent Principle when true, but the worst and -most mischievous when mistaken, disposes us to be retentive of our -Prejudices and Errors, especially when it is joyn’d as most commonly -it is with Pride and Conceitedness. The Condition of our present State -(as was said before) in which we feel the force of our Passions e’re we -discern the strength of our Reason, necessitates us to take up with -such Principles and Reasonings to direct and determine these Passions -as we happen to meet with, tho probably they are far from being just -ones, and are such as Education or Accident not right Reason disposes -us to; and being inur’d and habituated to these, we at last take them -for our own, for parts of our dear beloved selves, and are as unwilling -to be divorced from them as we wou’d be to part with a Hand or an Eye -or any the most useful Member. Whoever talks contrary to these receiv’d -Notions seems to banter us, to persuade us out of our very Senses, and -does that which our Pride cannot bear, he supposes we’ve been all along -deceiv’d and must begin anew: We therefore instead of depositing our -old Errors, fish about for Arguments to defend ’em, and do not raise -Hypotheses on the Discoveries we have made of Truth, but search for -Probabilities to maintain our Hypotheses. And what’s the result of all -this? Having set out in a wrong way we’re resolv’d to persist in it, we -grope in the dark and quarrel with those who wou’d lead us out of it! - -But is there no Remedy for this disorder, since we hope that All are -not irrecoverably lost, tho too many are so invellop’d in Prejudice -that there’s little probability of disengaging them? Why really the -best that I can think of at present is, to Resolve to be Industrious, -and to think no Pains too much to purchase Truth; to consider that our -Fore-fathers were Men of like Passions with us, and are therefore not -to be Credited on the score of Authority but of Reason; to remember -likewise our own Infirmity, the shortness of our Views, and the bias -which our Passions and secular Interests give us; generously to -disengage our selves from the deceptions of sense, from all sinister -and little Designs, and honestly to search after Truth for no other -End but the Glory of GOD, by the accomplishing of our Own and our -Neighbours Minds, and when we have humbly implor’d, as now we may very -well hope for the Divine Assistance, that the Father of Lights will -shine upon us, and that He who is _the Way, the Truth and the Life_ -will lead us into all Truth; why then we shou’d do well to take notice, -That it is of no great consequence to us what our old Opinions are -any farther than as we persist in ’em; that there’s no necessity that -they shou’d be true, but ’tis highly necessary we shou’d fix on what -is so; therefore these also must be made to pass the Scrutiny, and be -cashier’d if they stand not the Test of a severe Examination and sound -Reason. - -’Tis a great mistake to fancy it a reproach to change our Sentiments, -the infamy lies on their side who wilfully and unreasonably adhere to -’em. Not but that it is mean and shameful to be ever on the tip-toe, -and indeed to change in any Case where pure and disinteress’d Reason -does not oblige us to it. To be once willing to alter our sentiments -if there be just occasion for’t, wou’d for ever after secure us from -Changing, to which the Precipitate and Obstinate are most liable; -whereas such as suspend their Judgments till after a sufficient -Examination and Weighing of all things they see cause to fix them, -do seldom Change, because they can hardly meet with any Reason to do -so; and indeed whatever may be the Character of a Wit, Stay’dness and -Deliberation is that of a Wise Person. - -But as there is an extream on one hand in being too resolutely bent on -our Old Opinions, so is there on the other in inordinately thirsting -after Novelty. An Opinion is neither better nor worse for being Old -or New, the Truth of it is the only thing considerable; tho properly -speaking all Truth is Antient, as being from Eternity in the Divine -Ideas, ’tis only New in respect of our Discoveries. If we go about -to assign a Reason for this insatiable desire of Novelty, I know not -how to find a better than our Credulity and easy assent to things -inevident. Truth being the proper Object of the Understanding it does -naturally search after it, and tho this search will never wholly cease, -because our Understandings are more capacious than our Discoveries, -and the view of one Truth is but a Preparative to look farther; yet -had we clear and certain Evidence for our Conclusions, tho that wou’d -not end our Inquiries, it wou’d however satisfie us, so far at least -as they had gone. Whereas on the contrary your hunters after Novelty -are commonly never satisfied, they pull down to day what they had built -up yesterday, and Why? But because they concluded too soon? and their -Novel Hypothesis is founded on Fancy or Passion, or any thing rather -than Right Reason. - -But when I speak of the little deference that is to be given to Names, -Authorities, and receiv’d Opinions, I extend it no farther than to -matters purely Philosophical to mere Humane Truths, and do not design -any Prejudice to the Authority of the Church which is of different -consideration. For tho it be necessary even in this Case, to deposite -whatever may look like a Prejudice, arising from that particular way -of Worship, whereby that Communion in which we’ve been Educated is -distinguish’d from all other Christians, yet as to the Substantials -of Faith and Practice, tho every one be allow’d to Examine, for they -will bear the Test, yet it is not fit that he shou’d draw Conclusions, -contrary to what has been already determin’d by the Catholick Church, -or even by that particular Church of which he is a Member, unless where -it does plainly and evidently contradict that sense of Holy Scripture -which has been receiv’d by the Church Universal. Nor is this a giving -up our selves to Authority barely as such, ’tis only a modest deference -to Truth. Philosophical Truths are not open to every Inquirer, an -elevated Genius and great application of Mind is requir’d to find them -out, nor are they of that importance but that Men may give Scope to -their Thoughts, and very often think, tho indeed unreasonably, that -they’re oblig’d in point of Honour to defend their own Hypotheses. -But the Articles of our Faith and the great Principles of Christian -Morality are of another Nature, GOD _wou’d have all Men to be sav’d and -to come to the Knowlege of_ these _Truths_, tho he did not design ’em -all for Philosophers, and therefore they carry a Proof and Evidence -suited to the very Vulgar, which he who runs may read, which every one -ought to acquiesce in, tho according to their leisure and capacity ’tis -fit they inquire why. And being a matter of the highest concern such -as our Eternal Happiness or Misery depends on, it may reasonably be -suppos’d (tho to the shame of our Folly we sometimes find the contrary) -that Men won’t play fast and loose in a Business of so vast importance, -but that all Christians have as they are oblig’d seriously and fully -consider’d it, and especially those who are more peculiarly set apart -by the Divine Appointment for the study of Sacred Truths. So that to -acquiesce in the Authority of the Church, so far as it is here pleaded -for is no more than this, The calling in to our assistance the Judgment -and Advice of those whom GOD hath set over us, and consequently whom he -assists in a more especial manner, to discharge that Function to which -he has call’d them; and, in such disputable points as we’re not able -to determine for our selves, a quiet submission to the Voice of our -Guides, whom Modesty will incline us to think have greater Abilities -and Assistances, as well as more Time and Opportunity to find out the -Truth than we. - -As Prejudice fetters the Understanding so does Custom manacle the Will, -which scarce knows how to divert from a Track which the generality -around it take, and to which it has it self been habituated. It wou’d -be too large a digression, to examin throughly a Subject so fit to be -consider’d, being it is the root of very much Evil, the last refuge of -Vice where it fortifies it self when driven from all other retreats. -We shall therefore forbear to enquire from what mistakes it draws its -force, what Considerations are proper to disarm it of its power, and -what else might be of use to deliver us from its Slavery, and only -remark; That tho great deference is to be paid to the Ways and Usages -of the Wise and Good, yet considering that these are the least number -of Mankind, ’tis the Croud who will make the Mode, and consequently -it will be as absurd as they are: Therefore Custom cannot Authorise a -Practice if Reason Condemns it, the following a Multitude is no excuse -for the doing of Evil. None but the Weak and Inconsiderable swim down -with the Torrent, brave Spirits delight to stem the Tide, they know -no Conquest so Glorious, because none so difficult, as that which is -obtain’d over foolish and ill-grounded Maxims and sinful Customs; What -wou’d they not do to restore Mankind to their Lawful Liberty, and to -pull down this worst of Tyrannies, because it enslaves the very Souls -of Men? - - -§ III. But a Generous Resolution and Courageous Industry are not only -necessary to enable us to throw off Sloth and to Conquer the Prejudices -of Education, Authority and Custom, the same Resolution and Courage -which help’d us to this Victory, must secure and continue to us the -Fruits of it. We shall have need of Patience and constant Perseverance -thro the whole course of our Lives if we mean to prosecute the noble -Design we have begun; we must not think the Business is over when we -have smooth’d the entrance; there will still be Difficulties, tho no -insuperable ones, but such as will wear off by degrees, the greatest -uneasiness being in the first effort. And tho our Progress shou’d -not happen to be answerable to our Desires, there’s no reason to be -discourag’d, we shou’d rather be animated by such noble Desires to -greater Industry. Where’s the Glory of an easy Victory? ’Tis Labour -and Cost that inhanses the value of every thing. And to the end we -may not be discourag’d, ’tis fit that we arm our selves against all -Accidents by considering them before hand. We have the Malice and -Industry of many Cunning and Powerful Adversaries, as well as our -own indocility to contend with. The grand Enemy of Mankind is very -unwilling that they shou’d arrive at that State of Innocence and -Perfection from which he fell, and of all the Artifices he makes use of -to hinder it, scarce any’s more effectual than the mischief he excites -us to do one another. What are they employ’d in but his Service who -will neither do any thing that’s excellent themselves, nor if they -could hinder, suffer it to be done by others? Who employ all their -little Wit and Pains in Scoffing at such who they say in derision -wou’d be wiser then their Neighbours? We must be content to suffer -a scornful fleer, a parcel of hard Names and a little ridiculing, -if we’re Resolv’d to do such things as do not deserve ’em. Dogs will -bark at the Moon, and perhaps for no other reason but because she is -out of their reach, elevated above them. But the Author of our Nature -to whom all the Inconveniencies we are liable to in this Earthly -Pilgrimage are fully known, has endow’d us with Principles sufficient -to carry us safely thro them all, if we will but observe and make use -of ’em. One of these is _Generosity_, which (so long as we keep it -from degenerating into Pride) is of admirable advantage to us in this -matter. It was not fit that Creatures capable of and made for Society, -shou’d be wholly Independent, or Indifferent to each others Esteem -and Commendation; nor was it convenient considering how seldom these -are justly distributed, that they shou’d too much regard and depend -on them. It was requisite therefore that a desire of our Neighbours -Good Opinion shou’d be implanted in our Natures to the end we might be -excited to do such things as deserve it, and yet withall a Generous -neglect of it, if they unjustly withheld it where it was due. There’s -so little reason that we shou’d be discourag’d from what is truly -excellent and becoming on account of being Scoft and Laugh’d at for -it, that on the contrary this is a new accession to our Glory, we -never shine so Illustriously as when we break thro these little Clouds -and Oppositions which impotently attempted to obscure our Rays. To be -Reproach’d for Weldoing is a higher Encomium, than the loftiest Praises -when we do not deserve them: So that let the World think as it list, -whilst we are in the pursuit of true Wisdom, our Reputation is secur’d, -our Crown is furbishing and tho it do not shine out in this Envious and -Ill-natur’d World, it will however, which is infinitely more desirable -appear in all its Lustre and Splendor in a better. - -And as we disregard the Censures of ill People, so are we patiently to -bear with our own backwardness and indocility. There goes a good deal -of Time and Pains, of Thought and Watchfulness to the rooting out of -Ill-habits, to the fortifying our Minds against foolish Customs, and -to the making that easie and pleasant which us’d to be irksom to us. -But we ought not to be disheartn’d, since ’tis necessary to be done, -and we cannot reasonably say ’tis Impossible, till we’ve attempted and -fail’d in’t. But then let’s attempt it in the most prudent Method, use -the properest Means, allow sufficient Time for their Operation and to -make the essay: Let’s not set about it by fits, or in one or two good -Moods, nor expect it will be done on a sudden, but by degrees and in a -proper season, making it our main Design and Business, and then I dare -confidently affirm the success will answer the Pains we have spent -about it. - - -§. IV. But one thing more, and then I shall go on as well as I can, -to lay down what seems to me the best Method for Improvement. Whoever -wou’d Act to purpose must propose some End to themselves, and keep it -still in their Eye thro’out their whole progress. Life without this -is a disproportionate unseemly thing, a confused huddle of broken, -contradictory Actions, such as afford us nothing but the being asham’d -of ’em. But do we need to be taught our End? One wou’d rather think -there were no occasion to mention it, did not Experience daily convince -us how many there are who neglect it. What End can Creatures have but -their Creators Glory? And did they truly understand their own Happiness -’tis certain they wou’d have no other, since this is the only way of -procuring their own Felicity. But it is not enough to have barely an -implicit and languid desire of it, ’twere much better to hold it ever -in view, and that all our Actions had in their proportion a warm and -immediate tendency thither. This wou’d stamp the impression of Holiness -upon the most indifferent Action, and without this what is Materially -and to all outward appearance very good, is really and truly no better -than a specious folly. We are not made for our selves, nor was it -ever design’d we shou’d be ador’d and idoliz’d by one another. Our -Faculties were given us for Use not Ostentation, not to make a noise in -the World, but to be serviceable in it, to declare the Wisdom, Power -and Goodness, of that All-Perfect Being from whom we derive _All_ our -Excellencies, and in whose Service they ought _Wholly_ to be employ’d. -Did our Knowlege serve no other purpose than the exalting us in our -own Opinion, or in that of our Fellow Creatures, the furnishing us with -Materials for a quaint Discourse, an agreeable Conversation, ’twere -scarce worth while to be at the trouble of attaining it. But when -it enlarges the Capacity of our Minds, gives us nobler Ideas of the -Majesty, the Grandeur and Glorious Attributes of our adorable Creator, -Regulates our Wills and makes us more capable of Imitating and Enjoying -him, ’tis then a truly sublime thing, a worthy Object of our Industry: -And she who does not make this the End of her Study, spends her Time -and Pains to no purpose or to an ill one. - -We have no better way of finding out the true End of any thing, than by -observing to what Use it is most adapted. Now the Art of _Well-Living_, -the Study of the Divine Will and Law, that so we may be Conformable to -it in all things, is what we’re peculiarly fitted for and destin’d -to, what ever has not such a Tendency, either Directly or at least -Remotely, is besides the purpose. Rational Studies therefore next to -GOD’s Word bid fairest for our Choice, because they best answer the -Design above mention’d. Truths merely Speculative and which have no -influence upon Practice, which neither contribute to the good of Soul -or Body, are but idle Amusements, an impertinent and criminal wast -of Time. To be able to speak many Languages, to give an Historical -Account of all Ages Opinions and Authors, to make a florid Harangue, or -defend right or wrong the Argument I’ve undertaken, may give me higher -thoughts of my Self but not of GOD, this is the _Knowlege that pufeth -up_, in the Words of the Apostle, and seldom leads us to that _Charity -which Edifieth_. - -And as the Understanding so the Will must be duly directed to its End -and Object. Morality is so consonant to the Nature of Man, so adapted -to his Happiness, that had not his Understanding been darkn’d by the -Fall, and his whole Frame disorder’d and weakened, he wou’d Naturally -have practis’d it. And according as he recovers himself, and casts -off those Clouds which Eclipse his Reason, so proportionably are his -Actions more agreeable to Moral Precepts, and tho we suppose him -ignorant of any higher end, he will however do such things as they -enjoyn him, to th’intent he may be easy, obtain a good Reputation, and -enjoy himself and this World the better. Now were we sure that Reason -wou’d always maintain its ground against Passion and Appetite, such an -one might be allow’d to be a good Neighbour, a Just Ruler, a plausible -Friend or the like, and wou’d well enough discharge the Relative Duties -of Society, and do nothing misbecoming the dignity of Human Nature. -But considering how weak our Reason is, how unable to maintain its -Authority and oppose the incursions of sense, without the assistance -of an inward and Spiritual Sensation to strengthen it, ’tis highly -necessary that we use due endeavours to procure a lively relish of our -true Good, a Sentiment that will not only Ballance, but if attended to -and improv’d, very much out-weigh the Pleasures of our Animal Nature. -Now this is no otherwise to be obtain’d than by directing the Will in -an elicit Act to GOD as its only Good, so that the sole End of all its -movements, may be to draw near, to acquiesce in and be united to him. -For as all Natural Motions are easie and pleasant, so this being the -only Natural Motion of the Will must needs be unspeakably delightful -to it. Besides that peculiar delectation, which this Fountain of Joy -bestows as a Donative, on all who thus sincerly address themselves to -him. So that it is not enough to be Morally Good because ’tis most -Reputable and Easie, and most for our Pleasure and Interest in the -present World, as this will never secure our Duty, so is it too low an -End for a Creature Capable of Immortality to propose, nothing less than -an intire devoting of our selves to the End for which we were made, the -Service and Enjoyment of the most amiable and only Good, can keep us -Constantly and Uniformly in our Duty, or is a Design that’s worthy of -us. - - - - -CHAP. III. - - _Concerning the Improvement of the Understanding._ I. _Of the - Capacity of the Humane Mind in General._ II. _Of Particular - Capacities._ III. _The most common Infirmities incident to - the Understanding and their Cure._ IV. _A Natural Logic, And_ - V. _Rhetoric propos’d._ VI. _The Application and Use of our - Knowlege._ - - -The perfection of the Understanding consisting in the Clearness and -Largness of its view, it improves proportionably as its Ideas become -Clearer and more Extensive. But this is not so to be understood as if -all sorts of Notices contributed to our Improvement, there are some -things which make us no wiser when we know ’em, others which ’tis -best to be ignorant of. But that Understanding seems to me the most -exalted, which has the Clearest and most Extensive view of such Truths -as are suitable to its Capacity, and Necessary or Convenient to be -Known in this Present State. For being that we are but Creatures, our -Understanding in its greatest Perfection has only a limited excellency. -It has indeed a vast extent, and it were not amiss if we tarried a -little in the Contemplation of its Powers and Capacities, provided -that the Prospect did not make us giddy, that we remember from whom -we have receiv’d them, and ballance those lofty Thoughts which a view -of our Intellectuals may occasion, with the depressing ones which the -irregularity of our Morals will suggest, and that we learn from this -inspection, how indecorous it is to busy this bright side of us in mean -things, seeing it is capable of such noble ones. - -Human Nature is indeed a wonderful Composure admirable in its outward -structure, but much more excellent in the Beauties of its Inward, and -she who considers in whose Image her Soul was Created, and whose Blood -was shed to Redeem it, cannot prize it too much, nor forget to pay -it her utmost regard. There’s nothing in this Material World to be -compar’d to’t, all the gay things we dote on, and for which we many -times expose our Souls to ruin, are of no consideration in respect of -it. They are not the good of the Soul, its happiness depends not on -’em, but they often deceive and withdraw it from its true Good. It was -made for the Contemplation and Enjoyment of its GOD, and all Souls are -capable of this tho in a different degree and by measures somewhat -different, as we hope will appear from that which follows. - - -§. I. Truth in general is the Object of the Understanding, but all -Truths are not equally Evident, because of the Limitation of the Humane -Mind, which tho’ it can gradually take in many Truths, yet cannot -any more than our sight attend to many things at once: And likewise, -because GOD has not thought fit to communicate such Ideas to us, as are -necessary to the disquisition of some particular Truths. For knowing -nothing without us but by the Idea we have of it, and Judging only -according to the Relation we find between two or more Ideas, when we -cannot discover the Truth we search after by Intuition or the immediate -companion of two Ideas, ’tis necessary that we shou’d have a third by -which to compare them. But if this middle Idea be wanting, though we -have sufficient Evidence of those two which we wou’d compare, because -we have a Clear and Distinct Conception of them, yet we are Ignorant -of those Truths which wou’d arise from their Comparison, because we -want a third by which to compare them. - -To give an instance of this in a point of great consequence, and of -late very much controverted tho to little purpose, because we take -a wrong method, and wou’d make that the Object of Science which is -properly the Object of Faith, the Doctrin of the Trinity. Revelation -which is but an exaltation and improvement of Reason has told us, That -the Father is GOD, the Son is GOD, and the Holy Ghost is GOD, and our -Idea of the Godhead of any one of these Persons, is as clear as our -Idea of any of the other. Both Reason and Revelation assure us that -GOD is One Simple Essence, Undivided, and Infinite in all Perfection, -this is the Natural Idea which we have of GOD. How then can the Father -be GOD, the Son GOD, and the Holy Ghost GOD, when yet there is but -One GOD? That these two Propositions are true we are certain, both -because GOD who cannot lie has Reveal’d ’em, and because we have as -clear an Idea of ’em as it is possible a Finite Mind shou’d have of -an Infinite Nature. But we cannot find out how this should be, by the -bare Comparison of these two Ideas without the help of a third by which -to compare them. This GOD has not thought fit to impart to us, the -Prospect it wou’d have given us wou’d have been too dazling, too bright -for Mortality to bear, and we ought to acquiesce in the Divine Will. So -then, we are well assur’d that these two Propositions are true, _There -is but one GOD_; And, _There are three Persons in the Godhead_: but we -know not the _Manner_ how these things are. Nor can our acquiescence be -thought Unreasonable, nor the Doctrin we subscribe to be run down as -absurd and contradictory by every little warm Disputer and Pretender -to Reason, whose Life is perhaps a continual contradiction to it, and -he knows little of it besides the Name. For we ought not to think it -strange that GOD has folded up his own Nature, not in Darkness, but -in an adorable and inaccessible Light, since his Wisdom sees it fit -to keep us ignorant of our own. We know and feel the Union between -our Soul and Body, but who amongst us sees so clearly, as to find out -with Certitude and Exactness, the secret ties which unite two such -different Substances, or how they are able to act upon each other? We -are conscious of our own Liberty, who ever denies it denies that he -is capable of Rewards and Punishments, degrades his Nature and makes -himself but a more curious piece of Mechanism; and none but Atheists -will call in question the Providence of GOD, or deny that he Governs -_All_, even the most Free of all his Creatures. But who can reconcile -me these? Or adjust the limits between GOD’s Prescience and Mans -Free-will? Our Understandings are sufficiently illuminated to lead us -to the Fountain of Life and Light, we do or may know enough to fill -our Souls with the noblest Conceptions, the humblest Adoration, and -the intirest Love of the Author of our Being, and what can we desire -farther? If we make so ill a Use of that Knowledge which we have, as -to be so far puffed up with it, as to turn it against him who gave it, -how dangerous would it be for us to have more Knowledge, in a State -in which we have so little Humility! But if vain Man will pretend to -Wisdom, let him first learn to know the length of his own line. - -Tho the Human Intellect has a large extent, yet being limited as we -have already said, this Limitation is the Cause of those different -Modes of Thinking, which for distinction sake we call Faith, Science -and Opinion. For in this present and imperfect State in which we know -not any thing by Intuition, or immediate except a few first Principles -which we call Self-evident, the most of our Knowlege is acquir’d by -Reasoning and Deduction: And these three Modes of Understanding, -Faith, Science and Opinion are no otherwise distinguish’d, than by the -different degrees of Clearness and Evidence in the Premises from whence -the Conclusion is drawn. - -Knowlege in a proper and restricted Sense and as appropriated to -Science, signifies that clear Perception which is follow’d by a firm -assent to Conclusions rightly drawn from Premises of which we have -clear and distinct Ideas. Which Premises or Principles must be so clear -and Evident, that supposing us reasonable Creatures, and free from -Prejudices and Passions, (which for the time they predominate as good -as deprive us of our Reason) we cannot withhold our assent from them -without manifest violence to our Reason. - -But if the Nature of the thing be such as that it admits of no -undoubted Premises to argue from, or at least we don’t at present -know of any, or that the Conclusion does not so necessarily follow as -to give a perfect satisfaction to the Mind and to free it from all -hesitation, that which we think of it is then call’d Opinion. - -Again, If the Medium we make use of to prove the Proposition be -Authority, the Conclusion which we draw from it is said to be Believ’d; -This is what we call Faith, and when the Authority is GOD’s a Divine -Faith. - -Moral Certainty is a Species of Knowlege whose Proofs are of a -compounded Nature, in part resembling those which belong to Science, -and partly those of Faith. We do not make the whole Process our -selves, but depend on another for the _immediate_ Proof, but we our -selves deduce the _Mediate_ from Circumstances and Principles as -Certain and almost as Evident as those of Science, and which lead us -to the immediate Proofs and make it unreasonable to doubt of ’em. -Indeed we not seldom deceive our selves in this matter, by inclining -alternately to both extremes. Sometimes we reject Truths which are -Morally Certain as Conjectural and Probable only, because they have -not a Physical and Mathematical Certainty, which they are incapable -of. At another time we embrace the slightest Conjectures and any thing -that looks with Probability, as moral Certainties and real Verities, -if Fancy, Passion or Interest recommend them; so ready are we to be -determin’d by these rather than by solid Reason. - -In this enumeration of the several ways of Knowing. I have not -reckon’d the Senses, in regard that we’re more properly said to be -_Conscious_ of than to _Know_ such things as we perceive by Sensation. -And also because that Light which we suppose to be let into our Ideas -by our Senses is indeed very dim and fallacious, and not to be relied -on till it has past the Test of Reason; neither do I think there’s any -Mode of Knowlege which mayn’t be reduc’d to those already mentioned. - -Now tho there’s a great difference between Opinion and Science, true -Science being immutable but Opinion variable and uncertain, yet there -is not such a difference between Faith and Science as is usually -suppos’d. The difference consists not in the Certainty but in the -way of Proof; the Objects of Faith are as Rationally and as Firmly -Prov’d as the Objects of Science, tho by another way. As Science -Demonstrates things that are _Seen_, so Faith is the Evidence of such -as are _Not Seen_. And he who rejects the Evidence of Faith in such -things as belong to its Cognizance, is as unreasonable as he who denies -Propositions in Geometry that are prov’d with Mathematical exactness. - -There’s nothing true which is not in it self demonstrable, or which -we should not pronounce to be true had we a Clear and Intuitive View -of it. But as was said above we see very few things by Intuition, -neither are we furnish’d with Mediums to make the Process our selves -in Demonstrating all Truths, and therefore there are some Truths which -we must either be totally ignorant of, or else receive them on the -Testimony of another Person, to whose Understanding they are clear and -manifest tho not to ours. And if this Person be one who can neither be -Deceiv’d nor Deceive, we’re as certain of those Conclusions which we -prove by his Authority, as we’re of those we demonstrate by our own -Reason; nay more Certain, by how much his Reason is more Comprehensive -and Infallible than our own. - -Science is the following the Process our Selves upon Clear and Evident -Principles; Faith is a Dependance on the Credit of another, in such -matters as are out of our View. And when we have very good Reason to -submit to the Testimony of the Person we Believe, Faith is as Firm, and -those Truths it discovers to us as truly Intelligible, and as strongly -Prov’d in their kind as Science. - -In a word, as every Sense so every Capacity of the Understanding has -its proper Object. The Objects of Science are things within our View, -of which we may have Clear and Distinct Ideas, and nothing shou’d be -determin’d here without Clearness and Evidence. To be able to repeat -any Persons _Dogma_ without forming a Distinct Idea of it our selves, -is not to Know but to Remember; and to have a Confuse Indeterminate -Idea is to Conjecture not to Understand. - -The Objects of Faith are as Certain and as truly Intelligible in -themselves as those of Science, as has been said already, only we -become persuaded of the Truth of them by another Method, we do not -_See_ them so clearly and distinctly as to be unable to disbelieve -them. Faith has a mixture of the Will that it may be rewardable, for -who will thank us for giving our Assent where it was impossible to -withhold it? Faith then may be said to be a sort of Knowlege capable of -Reward, and Men are Infidels not for want of Conviction, but thro an -_Unwillingness_ to Believe. - -But as it is a fault to Believe in matters of Science, where we -may expect Demonstration and Evidence, so it is a reproach to our -Understanding and a proof of our Disingenuity, to require that sort -of Process peculiar to Science, for the Confirmation of such Truths -as are not the proper Objects of it. It is as ridiculous as to reject -Musick, because we cannot Tast or Smell it, or to deny there is such a -thing as Beauty because we do not hear it. He who wou’d See with his -Ears and Hear with his Eyes may indeed set up in _Bedlam_ for a Man of -an extraordinary reach, a Sagacious Person who won’t be impos’d on, one -who must have more Authentick proofs than his dull Fore-fathers were -content with. But Men of dry Reason and a moderate Genius, I suppose -will think Nature has done very well in allotting to each Sense its -proper employment, and such as these will as readily acknowlege that -it is as Honourable for the Soul to Believe what is truly the Object -of Faith, as it is for her to Know what is really the Object of her -Knowlege. And were we not strangely perverse we shou’d not scruple -Divine Authority when we daily submit to Human. Whoever has not seen -_Paris_ has nothing but Human Authority to assure him there is such a -place, and yet he wou’d be laugh’d at as ridiculous who shou’d call it -in question, tho he may as well in this as in another Case pretend that -his Informers have designs to serve, intend to impose on him and mock -his Credulity. Nay how many of us daily make that a matter of Faith -which indeed belongs to Science, by adhering blindly to the Dictates of -some famous Philosopher in Physical Truths, the Principles of which we -have as much right to examine, and to make deductions from ’em as he -had? - -To sum up all: We may know enough for all the purposes of Life, enough -to busie this active Faculty of Thinking, to employ and entertain the -spare Intervals of Time and to keep us from Rust and Idleness, but we -must not pretend to fathom all Depths with our short Line, we shou’d -be Wise unto Sobriety, and reckon that we know very little if we go -about to make our _Own_ Reason the Standard of all Truth. It is very -certain that nothing is True but what is conformable to Reason, that -is to the Divine Reason of which ours is but a short faint Ray, and -it is as certain that there are many Truths which Human Reason cannot -Comprehend. Therefore to be throughly sensible of the Capacity of the -Mind, to discern precisely its Bounds and Limits and to direct our -Studies and Inquiries accordingly, to Know what is to be Known, and -to Believe what is to be Believ’d is the property of a Wise Person. -To be content with too little Knowlege, or to aspire to over-much is -equally a fault, to make that use of our Understandings which GOD has -Fitted and Design’d them for is the Medium which we ought to take. For -the difference between a Plow-man and a Doctor does not seem to me -to consist in this, That the Business of the one is to search after -Knowlege, and that the other has nothing to do with it. No, whoever has -a Rational Soul ought surely to employ it about some Truth or other, -to procure for it right Ideas, that its Judgments may be true tho -its Knowlege be not very extensive. But herein lies the difference, -that tho Truth is the Object of every Individual Understanding, yet -all are not equally enlarg’d nor able to comprehend so much; and they -whose Capacities and Circumstances of Living do not fit ’em for it, -lie not under that obligation of extending their view which Persons of -a larger reach and greater leisure do. There is indeed often times a -mistake in this matter, People who are not fit will be puzling their -heads to little purpose, and those who are prove Slothful and decline -the trouble; and thus it will be if we do not throughly understand our -selves, but suffer Pride or Ease to make the estimate. - - -§. II. It is therefore very fit that after we have consider’d the -Capacity of the Understanding in general, we shou’d descend to the view -of our own particular, observing the bent and turn of our own Minds, -which way our Genius lies and to what it is most inclin’d. I see no -reason why there may not be as great a variety in Minds as there is -in Faces, that the Soul as well as the Body may not have something in -it to distinguish it, not only from all other Intelligent Natures but -even from those of its own kind. There are different proportions in -Faces which recommend them to some Eyes sooner than to others, and tho -_All_ Truth is amiable to a Reasonable Mind, and proper to employ it, -yet why may there not be some particular Truths, more agreeable to each -individual Understanding than others are? Variety gives Beauty to the -Material World and why not to the Intellectual? We can discern the -different Abilities which the Wise Author of all things has endow’d -us with, the different Circumstances in which he has plac’d us in -reference to this World and the Concerns of an Animal Life, that so -we may be mutually useful, and that since each single Person is too -limited and confin’d to attend to many, much less to all things, we -may receive from each other a reciprocal advantage, and why may we not -think he has done the like in respect of Truth? that since it is too -much for one, our united Strength shou’d be employ’d in the search of -her. Especially since the Divine Being who contains in himself all -Reality and Truth is Infinite in Perfection, and therefore shou’d be -Infinitely Ador’d and Lov’d; and If Creatures are by their being so -uncapable of rendering to their Incomprehensible Creator an Adoration -and Love that’s worthy of him, it is but decorous that they shou’d -however do as much as they can. All that variety of sublime Truths of -Beautiful and Wondrous Objects which surround us, are nothing else but -a various display of his unbounded Excellencies, and why shou’d any of -’em pass unobserv’d? Why shou’d not every individual Understanding be -in a more especial manner fitted for and employ’d in the disquisition -of some particular Truth and Beauty? ’Tis true after all our researches -we can no more sufficiently Know GOD than we can worthily Love him, -and are as much unable to find out all his Works as we are his Nature, -yet this shou’d only prompt us to exert _All_ our Powers and to do our -best, since even _that_ were too little cou’d we possibly do more. We -can never offer to him so much Praise as he deserves, and therefore it -is but fit that he shou’d have _All_ that Mankind can possibly render -him. He is indeed immutable in his own Nature, but those discoveries -we daily make of his Operations will always afford us somewhat New and -Surprizing, for this All-glorious Sun the Author of Life and Light is -as inexhaustible a Source of Truth as he is of Joy and Happiness. - -If then we are convinc’d that there’s some peculiar Task allotted -us, our next business will be to enquire what it is. To know our own -Strength and neither to over not underrate our selves is one of the -most material points of Wisdom, and which indeed we are most commonly -ignorant of, else we shou’d not reach at all, how unable soever we are -to attain it, nor make so many successless attempts and be forc’d to -come off with that pitiful Apology, _I was mistaken, I did not think -it_. But we can scarce duly estimate our Understandings till we have -regulated our Wills, reform’d Self-love and a train of immortified -Passions, which it is not our Business to speak of here, we shall have -occasion to do’t hereafter. Let it suffice that we remark a frequent -Error which these engage us in, that is, an aptness to lessen the Human -Mind, to detract from its Grandeur and abridge its Powers when we -consider it in General, and as great a forwardness when we look on our -selves to extend our Abilities beyond their bounds. Are we conscious -of a Defect? the shallowness of Human Reason at large must bear the -blame, we Harangue very excellently on the Ignorance and Vanity of -Mankind, and it were well if we rested there, and wou’d forbear to -murmur even at our Creator himself for allowing us so scanty a Portion. -But if Reason has shone out, dispelling those Clouds which Eclips’d the -bright face of Truth, we arrogate all to our selves. _My_ Discovery, -_My_ Hypothesis, the Strength and Clearness of _My_ Reasonings, rather -than the Truth are what we wou’d expose to view; ’tis that we Idolize -our selves and wou’d have every one Admire and Celebrate. And yet all -this is no more perhaps than another has done before us, or at least -might have done with our Opportunities and Advantages. The reverse of -this procedure wou’d become us better, and it were more Glorious as -well as more Just to ascribe the Excellencies of the Mind to Human -Nature in the Lump and to take the Weaknesses to our selves. By this -we shou’d both avoid Sloth, (the best use we can make of our Ignorance -and Infirmity being first to be humbled for, and then sedulously to -endeavour their Amendment) and likewise secure our Industry from the -Mixtures of Pride and Envy. By looking on our own Acquisitions as a -general Treasure, in which the Whole have a Right, we shou’d pretend -to no more than a share; and considering our selves as Parts of the -same Whole, we should expect to find our own account in th’ Improvement -of every part of it, which wou’d restrain us from being puft up with -the Contemplation of our Own, and from repining at our Neighbours -Excellencies. For let Reason shine forth where it may, as we can’t -engross, so neither can we be excluded from sharing in the Benefit, -unless we wilfully exclude our selves; every one being the better for -True Worth and Good Sense, except the little Soul’d Enviers of ’em. - -To help us to the Knowledge of our own Capacities the Informations -of our Friends, nay even of our Enemies may be useful. The former if -Wise and True will direct us to the same Course to which our Genius -Points, and the latter will industriously endeavour to divert us from -it, and we can’t be too careful that these don’t disguise themselves -under the specious appearance of the former, to do us an ill-turn the -more effectually. For it is not seldom seen that such as pretend great -Concern for us, will press us on to such Studies or Ways of Living as -inwardly they know we are unfit for, thereby to gratify their Secret -Envy, by diverting us from that to which our Genius disposes, and in -which therefore they have reason to suppose we wou’d be Excellent. But -tho we may make use of the Opinions of both, yet if we will be Sincere -and Ingenuous we cannot have a more faithful Director than our own -heart. He who gave us these Dispositions will excite us to the Use and -Improvement of ’em; and unless we drive him from us by our Impurity, -or thro negligence and want of Attention let slip his secret Whispers, -this Master within us will lay most in our view such Lessons as he -wou’d have us take. Our care then must be to open our Eyes to that Beam -of Light which does in a more especial manner break in upon us, to fix -them steadily, and to examine accurately those notices which are most -vividly represented to us, and to lay out our Thoughts and Time in the -Cultivation of ’em. It may be our Humor won’t be gratified, nor our -Interest serv’d by such a Method. Other Business or Amusements put on -a finer Garb, and come attended with more Charms and Grandeur, these -recommend us to the World make us Belov’d and Illustrious in it: Whilst -the followers of Truth are despis’d and look’d askew on, as fantastick -Speculatists, unsociable Thinkers, who pretend to see farther than -their Neighbours, to rectifie what Custom has establish’d, and are so -Unmannerly as to Think and Talk out of the Common way. He who speaks -Truth makes a Satyr on the greatest part of Mankind, and they are not -over apt to forgive him, he contradicts the vogue of the Times, is so -hardy as to lay open Mens darling Errors, to draw a lively Picture of -their most secret Corruptions, a Representation which they cannot bear. -Their Gall is touch’d proportionably as their Wounds are more deeply -search’d into, altho it be only in order to a Cure. They therefore who -Love Truth shall be Hated by the Most, who tho they openly pretend to -Honour, yet secretly Malign her, because she reproaches them. And as -a plausible Life is not often a very Religious one, which made the -best Judge pronounce a Wo on those whom all Men shall speak well of, -so neither is the most Just and Illuminated Understanding the most -admir’d and trusted to, but a plausible Speaker, as well as a plausible -Liver, commonly bears away the Bell. If then we consult our Passions -and Vanity we shall go near to determine amiss, and make that use of -our Intellectuals which Fancy or Interest pushes us on to, not which -Nature has fitted us for. Hence it is that those who might have done -very well in some Studies and Employments, make but bungling work when -they apply themselves to others. We go on apace when the Wind and Tide -are on our side, but it costs us much Labour, and we make little speed, -when we Row against both. - -And as a due Consideration of our Particular Capacity wou’d put us -right in our own Studies, so wou’d it keep us from clashing with our -Neighbours, whom we many times Contend with not so much out of a Love -to Truth, as thro a humor of Contradiction, or because we think this -the best way to shew our Parts, and by this tryal of Skill to exalt -our selves above them. But is there no better way to discover our -Penetration, and to try our Strength, than by a Malicious and Litigious -Opposition? The field of Truth is large, and after all the Discoveries -that have been made by those who have gone before, there will still -be untroden Paths, which they who have the Courage and Skill may beat -out and beautify. If then instead of Jostling and Disputing with our -Fellow Travellers, of bending all the force of our Wit to Contradict -and Oppose those advances which they make, we wou’d well understand, -duly Employ and kindly Communicate our Peculiar Talent, how much more -Service might we do our Lord, how much more useful might we be to one -another? What vast Discoveries wou’d be made in the wide Ocean of -Truth? How many Moral Irregularities wou’d be observ’d and rectify’d? -We shou’d be restrain’d from aspiring to things above our reach, move -regularly in our own Sphere, not abuse those good Parts which were -given us for Common Benefit, to the Destruction of our selves and -others, be in a fair way to discern the Defects of our Mind and to -proceed to the Cure of ’em. - - -§. III. We have already exprest our thoughts concerning the Capacity -and Perfection of the Understanding, and what has been said if duly -consider’d, is sufficient to bring every particular Person acquainted -with their own defects. But because they who need Amendment most, are -commonly least dispos’d to make such reflections as are necessary to -procure it, we will spend a few Pages in considering for them, and in -observing the most usual defects of the Thinking Faculty. - -If we are of their Opinion who say that the Understanding is only -Passive, and that Judgment belongs to the Will, I see not any Defect -the former can have, besides Narrowness and a disability to extend -it self to many things, which is indeed incident to all Creatures, -the brightest Intelligence in the highest Order of Angels is thus -defective, as well as the meanest Mortal, tho in a less degree. Nor -ought it to be complain’d of, since ’tis Natural and Necessary, we may -as well desire to be Gods as desire to Know all things. Some sort of -Ignorance therefore, or Non perception we cannot help; a Finite Mind, -suppose it as large as you please, can never extend it self to Infinite -Truths. But no doubt it is in our Power to remedy a great deal more -than we do, and probably a larger Range is allowed us than the most -Active and Enlightned Understanding has hitherto reach’d. Ignorance -then can’t be avoided but Error may, we cannot Judge of things of which -we have no Idea, but we can suspend our Judgment about those of which -we have, till clearness and evidence oblige us to pass it. Indeed in -strictness of Speech the Will and not the Understanding is blameable -when we Think amiss, since the latter opposes not the Ends for which -GOD made it, but readily extends it self as far as it can, receiving -such Impressions as are made on it; ’tis the former that directs it to -such Objects, that fills up its Capacity with such Ideas as are foreign -to its Business and of no use to it, or which does not at least oppose -the incursions of Material things, and deface as much as it is able -those impressions which Sensible Objects leave in the Imagination. -But since it is not material to the present Design, whether Judgment -belongs to the Understanding or Will, we shall not nicely distinguish -how each of ’em is employ’d in acquiring Knowledge, but treat of ’em -both together in this Chapter, allotted to the Service of the Studious, -who when they are put in the way may by their own Meditations and -Experience, rectifie the mistakes and supply the Omissions we happen to -be guilty of. - -They who apply themselves to the Contemplation of Truth, will perhaps -at first find a Contraction or Emptiness of Thought, and that their -Mind offers nothing on the Subject they wou’d consider, is not ready -at unfolding, nor in representing correspondent Ideas to be compar’d -with it, is as it were asleep or in a Dream, and tho’ not empty of all -Thought, yet Thinks nothing clearly or to the purpose. The Primary -Cause of this is that Limitation which all Created Minds are Subject -to, which Limitation appears more visible in some than in others, -either because some Minds are endow’d by their Creator with a larger -Capacity than the rest, or if you are not inclin’d to think so, then -by reason of the Indisposition of the Bodily Organs, which cramps and -contracts the Operations of the Mind. And that Person whose Capacity -of receiving Ideas is very little, whose Ideas are disorder’d, and not -capable of being so dispos’d as that they may be compar’d in order to -the forming of a Judgment, is a Fool or little better. If we find this -to be our Case, and that after frequent tryals there appears no hopes -of Amendment, ’tis best to desist, we shall but lose our Labour, we -may do some Good in an Active Life and Employments that depend on the -Body, but we’re altogether unfit for Contemplation and the Exercises of -the Mind. Yet e’er we give out let’s see if it be thus with us in all -Cases: Can we Think and Argue Rationally about a Dress, an Intreague, -an Estate? Why then not upon better Subjects? The way of Considering -and Meditating justly is the same on all Occasions. ’Tis true, there -will fewest Ideas arise when we wou’d Meditate on such Subjects as -we’ve been least conversant about; but this is a fault which it is -in our power to remedy, first by Reading or Discoursing, and then by -frequent and serious Meditation, of which hereafter. - -As those we have been speaking of are hindred in their search after -Truth, thro a want of Ideas out of which to deduce it, so there are -another sort who are not happy in their Enquiries, on account of -the multitude and Impetuosity of theirs. Volatileness of Thought, -very pernicious to true Science, is a fault which People of warm -Imaginations and Active Spirits are apt to fall into. Such a Temper is -readily dispos’d to receive Errors and very well qualified to propagate -them, especially if a volubility of Speech be join’d to it. These thro -an immoderate nimbleness of Thinking skip from one Idea to another, -without observing due Order and Connexion, they content themselves -with a superficial view, a random glance, and depending on the vigor -of their Imagination, are took with Appearances, never tarrying to -penetrate the Subject, or to find out Truth if she float not upon the -Surface. A multitude of Ideas not relating to the matter they design to -think of rush in upon them, and their easie Mind entertains all comers -how impertinent soever; instead of examining the Question in debate -they are got into the Clouds, numbring the Cities in the Moon and -building Airy Castles there. Nor is it easie to cure this Defect, since -it deceives others as well as those who have it with a shew of very -great Ingenuity. The vivacity of such Persons makes their Conversation -plausible, and taking with those who consider not much, tho not with -the Judicious; it procures for them the Character of Wit, but hinders -them from being Wise. For truth is not often found by such as won’t -take Time to examine her Counterfeits, to distinguish between Evidence -and Probability, Realities and Appearances, but who thro a conceit of -their own sharp-sightedness think they can pierce to the bottom with -the first glance. - -To cure this Distemper perfectly perhaps it will be necessary to -apply to the Body as well as to the Mind: The Animal Spirits must be -lessen’d, or rendred more Calm and Manageable; at least they must not -be unnaturally and violently mov’d, by such a Diet, or such Passions, -Designs and Divertisments as are likely to put ’em in a ferment. -Contemplation requires a Governable Body, a sedate and steady Mind, -and the Body and the Mind do so reciprocally influence each other, -that we can scarce keep the one in tune if the other be out of it. We -can neither Observe the Errors of our Intellect, nor the Irregularity -of our Morals whilst we are darkned by Fumes, agitated with unruly -Passions, or carried away with eager Desires after Sensible things and -vanities. We must therefore withdraw our Minds from the World, from -adhering to the Senses, from the Love of Material Beings, of Pomps and -Gaieties; for ’tis these that usually Steal away the Heart, that seduce -the Mind to such unaccountable Wandrings, and so fill up its Capacity -that they leave no room for Truth, so distract its Attention that it -cannot enquire after her. For tho’ the Body does partly occasion this -fault, yet the Will no doubt may in good measure Remedy it, by using -its Authority to fix the Understanding on such Objects as it wou’d have -Contemplated; it has a Rein which will certainly curb this wandring, -if it can but be persuaded to make use of it. Indeed Attention and -deep Meditation is not so agreeable to our Animal Nature, does not -flatter our Pride so well as this agreeable _Reverie_, which gives us -a pretence to Knowledge without taking much Pains to acquire it, and -does not choak us with the humbling thoughts of our own Ignorance, with -which we must make such ado e’re it can be enlightened. Yet without -Attention and strict Examination we are liable to false Judgments on -every occasion, to Vanity and Arrogance, to Impertinent Prating of -things we don’t understand, are kept from making a Progress, because we -fancy our selves to be at the top already, and can never attain to true -Wisdom. If then we wou’d hereafter think to purpose, we must suffer our -selves to be convinc’d how oft we have already thought to none, suspect -our Quickness, and not give our desultory Imagination leave to ramble. - -And in order to the restraining it we may consider, what a loss of -Time and Study such irregular and useless Thoughts occasion, what a -Reproach they are to our Reason, how they cheat us with a _shew_ of -Knowledge, which so long as we are under the power of this giddy Temper -will inevitably escape us. And if to this we add a serious perusal of -such Books as are not loosly writ, but require an Attent and Awakened -Mind to apprehend, and to take in the whole force of ’em, obliging -our selves to Understand them throughly, so as to be able to give a -just account of them to our Selves, or rather to some other Person -intelligent enough to take it and to correct our mistakes, it is to be -hop’d we shall obtain a due poise of Mind, and be able to direct our -Thoughts to the thorow discussion of such Subjects as we wou’d Examine. -Such Books I mean as are fuller of Matter than Words, which diffuse a -light through every part of their Subject, do not Skim, but Penetrate -it to the bottom, yet so as to leave somewhat to be wrought out by the -Reader’s own Meditation; such as are writ with Order and Connexion, -the Strength of whose Arguments can’t be sufficiently felt unless we -remember and compare the whole System. ’Tis impossible to prescribe -absolutely, and every one may easily find what Authors are most apt -to stay their Attention, and shou’d apply to them. But whenever they -Meditate, be it on what Object it may, let ’em fix their Minds stedily -on it, not removing till it be throughly Examin’d, at least not until -they have seen all that’s necessary to their present purpose. - -Doing so we shall prevent Rashness and Precipitation in our Judgments, -which is occasion’d by that Volatileness we have been speaking -of, together with an over-weaning opinion of our Selves. All the -irregularities of our Will proceed from those false Judgments we -make, thro want of Consideration, or a partial Examination when we do -consider. For did we Consider with any manner of Attention, we cou’d -not be so absurd as to call Evil, Good, and Chuse it as such, or -prefer a less Good before a greater, a poor Momentary Trifle, before -the Purity and Perfection of our Mind, before an Eternal and Immutable -Crown of Glory! But we seek no farther than the first Appearances of -Truth and Good, here we Stop, allowing neither Time nor Thought to -search to the bottom, and to pull off those Disguises which impose on -us. This Precipitation is that which gives birth to all our Errors, -which are nothing else but a hasty and injudicious Sentence, a -mistaking one thing for another, supposing an Agreement or Disparity -amongst Ideas and their Relations where in reality there is none, -occasion’d by an imperfect and cursory view of ’em. And tho’ there are -other things which may be said to lead us into Error, yet they do it -only as they seduce us into Rash and Precipitate Judgments. We love -Grandeur and every thing that feeds our good Opinion of our Selves, and -therefore wou’d Judge off hand, supposing it a disparagement to our -Understandings to be long in Examining, so that we greedily embrace -whatever seems to carry Evidence enough for a speedy Determination, -how slight and superficial soever it be. Whereas did we calmly and -deliberately Examine our Evidence, and how far those Motives we are -acted by ought to Influence, we shou’d not be liable to this Seduction. -For hereby the Impetuosity of a warm Imagination wou’d be cool’d, and -the extravagancies of a Disorderly one Regulated; we shou’d not be -Deceiv’d by the Report of our Senses; the Prejudices of Education; our -own Private Interest, and readiness to receive the Opinions whether -True or False of those we Love, or wou’d appear to Love because we -think they will serve us in that Interest; our inordinate thirst -after a great Reputation, or the Power and Riches, the Grandeurs and -Pleasures of this World, these wou’d no longer dissipate our Thoughts -and distract our Attention, for then we shou’d be sensible how little -Concern is due to them. We shou’d neither mistake in the End and Object -by not employing our Understandings at All about such things as they -were chiefly made for, or not Enough, or by busying them with such as -are out of their reach, or beneath their Application; nor shou’d we be -out in the Method of our Meditation, by going a wrong or a round about -way. For the GOD of Truth is ready to lead us into all Truth, if we -Honestly and Attentively apply our selves to him. - -In sum, whatever false Principle we embrace, whatever wrong Conclusion -we draw from true ones, is a disparagement to our Thinking Power, a -Weakness of Judgment proceeding from a Confuse and Imperfect view of -things, as that does from want of attention, and a hasty and partial -Examination. It were endless to reckon up all the false Maxims and -Reasonings we fall into, nor is it possible to give a List of them, for -there are innumerable Errors opposite to one single Truth. The General -Causes have been already mention’d, the Particulars are as many as -those several Compositions which arise from the various mixtures of -the Passions, Interests, Education, Conversation and Reading, _&c._ of -particular Persons. And the best way that I can think of to Improve -the Understanding, and to guard it against all Errors proceed they -from what Cause they may, is to regulate the Will, whose Office it -is to determine the Understanding to such and such Ideas, and to -stay it in the Consideration of them so long as is necessary to the -Discovery of Truth; for if the Will be right the Understanding can’t -be guilty of any Culpable Error. Not to Judge of any thing which we -don’t Apprehend, to suspend our Assent till we see just Cause to give -it, and to determine nothing till the Strength and Clearness of the -Evidence oblige us to it. To withdraw our selves as much as may be from -Corporeal things, that pure Reason may be heard the better; to make -that use of our Senses for which they are design’d and fitted, the -preservation of the Body, but not to depend on their Testimony in our -Enquiries after Truth. Particularly to divest our selves of mistaken -Self-love, little Ends and mean Designs, and to keep our Inclinations -and Passions under Government. Not to engage our selves so far in any -Party or Opinion as to make it in a manner necessary that that shou’d -be Right, lest from wishing it were, we come at last to persuade our -selves it is so. But to be passionately in Love with Truth, as being -throughly sensible of her Excellency and Beauty. To embrace her how -opposite soever she may sometimes be to our Humours and Designs, to -bring these over to her, and never attempt to make her truckle to -them. To be so far from disliking a Truth because it touches us home, -and lances our tenderest and dearest Corruption, as on the contrary -to prize it the more, by how much the more plainly it shews us our -Errors and Miscarriages. For indeed it concerns us most to know such -Truths as these, it is not material to us what other Peoples Opinions -are, any farther than as the Knowlege of their Sentiments may correct -Our Mistakes. And the higher our Station is in the World, so much the -greater need have we to be curious in this particular. - -The mean and inconsiderable often stumble on Truth when they seek not -after her, but she is commonly kept out of the way, and industriously -conceal’d from the Great and mighty; either out of Design or Envy, for -whoever wou’d make a Property of another must by all means conceal -the Truth from him; and they who Envy their Neighbours Preeminence in -other things, are willing themselves to excel in exactness of Judgment, -which they think and very truly, to be the greatest Excellency. And to -help forward this deception, the Great instead of being Industrious in -finding out the Truth, are generally very impatient when they meet with -her. She does not treat them so tenderly and fawningly, with so much -Ceremony and Complaisance as their Flatterers do. There’s in her that -which us’d to be the Character of our Nation, an honest Plainness and -Sincerity, Openness and blunt Familiarity: She cannot mould her self -into all Shapes to be rendred agreeable, but standing on her Native -Worth is regardless of Out-side and Varnish. But to return from this -Digression. - -Above all things we must be throughly convinc’d of our entire -Dependance on GOD, for what we _Know_ as well as for what we Are, and -be warmly affected with the Sense of it, which will both Excite us to -Practise, and Enable us to Perform the rest. Tho’ we are Naturally -Dark and Ignorant, yet in _his Light we may_ hope to _see Light_, -if with the Son of _Syrac_ we Petition for _Wisdom that sits by his -Throne_ to _labour with us_, and Sigh with _David_ after his _Light -and Truth_. For then he who is _The Light that Lightneth every one who -comes into the World_, the Immutable Truth, and Uncreated Wisdom of -His Father, will _Teach us in the way of Wisdom and lead us in right -Paths_, he will instruct us infinitely better by the right use of our -own Faculties than the brightest Human Reason can. For in him are all -the Treasures of Wisdom and Knowlege which he Liberally dispences to -all who Humbly, Honestly and Heartily ask ’em of him. To close this -Head: Whatever the Notion That we see all things in GOD, may be as to -the Truth of it, ’tis certainly very commendable for its Piety, in that -it most effectually humbles the most dangerous sort of Pride, the being -Proud of our Knowlege, and yet does not slacken our Endeavours after -Knowlege but rather Excites them. - - -[Sidenote: _Art of Thinking._] - -§ IV. As to the _Method_ of Thinking, if it be proper for me to say -any thing of that, after those better Pens which have treated of it -already, it falls in with the Subject I’me now come to, which is, that -_Natural Logic_ I wou’d propose. I call it natural because I shall not -send you further than your Own Minds to learn it, you may if you please -take in the assistance of some well chosen Book, but a good Natural -Reason after all, is the best Director, without this you will scarce -Argue well, tho you had the Choicest Books and Tutors to Instruct you, -but with it you may, tho’ you happen to be destitute of the other. For -as a very Judicious Writer on this Subject (to whose Ingenious Remarks -and Rules I am much obliged) well observes, “These Operations [of the -Mind] proceed meerly from Nature, and that sometimes more perfectly -from those who are altogether ignorant of Logic, than from others who -have learn’d it.” - -That which we propose in all our Meditations and Reasonings is, either -to deduce some Truth we are in search of, from such Principles as -we’re already acquainted with; or else, to dispose our Thoughts and -Reasonings in such a manner, as to be able to Convince others of those -Truths which we our selves are Convinc’d of. Other Designs indeed -Men may have, such as the Maintenance of their Own Opinions, Actions -and Parties without regard to the Truth and Justice of ’em, or the -Seduction of their unwary Neighbours, but these are Mean and Base ones, -beneath a Man, much more a Christian, who is or Ought to be endow’d -with greater Integrity and Ingenuity. - -Now Reasoning being nothing else but a Comparison of Ideas, and a -deducing of Conclusions from Clear and Evident Principles, it is -in the first place requisite that our Ideas be Clear and Just, and -our Principles True, else all our Discourse will be Nonsense and -Absurdity, Falshood and Error. And that our Idea may be Right, we -have no more to do but to look attentively into our own Minds, having -as was said above, laid aside all Prejudices and whatever may give a -false tincture to our Light, there we shall find a Clear and Lively -Representation of what we seek for, unsophisticated with the Dross -of false Definitions and unintelligible Expressions. But we must not -imagine that a transient view will serve the turn, or that our Eye will -be Enlightened if it be not fix’d. For tho’ Truth be exceeding bright, -yet since our Prejudices and Passions have darkned our Eye-sight, it -requires no little Pains and Application of Mind to find her out, -the neglect of which Application is the Reason that we have so little -Truth, and that the little we have is almost lost in that Rubbish of -Error which is mingled with it. And since Truth is so near at hand, -since we are not oblig’d to tumble over many Authors, to hunt after -every celebrated Genius, but may have it for enquiring after in our -own Breasts, are we not inexcusable if we don’t obtain it? Are we not -unworthy of Compassion if we suffer our Understandings to be over-run -with Error? Indeed it seems to me most Reasonable and most agreeable -to the Wisdom and Equity of the Divine Operations, that every one -shou’d have a Teacher in their own Bosoms, who will if they seriously -apply themselves to him, immediately Enlighten them so far as that is -Necessary, and direct them to such Means as are sufficient for their -Instruction both in Humane and Divine Truths; for as to the latter, -Reason if it be Right and Solid, will not pretend to be our sole -Instructor, but will send us to Divine Revelation when it may be had. - -GOD does nothing in vain, he gives no Power or Faculty which he has -not allotted to some proportionate use, if therefore he has given to -Mankind a Rational Mind, every individual Understanding ought to be -employ’d in somewhat worthy of it. The Meanest Person shou’d Think as -_Justly_, tho’ not as _Capaciously_, as the greatest Philosopher. And -if the Understanding be made for the Contemplation of Truth, and I know -not what else it can be made for, either there are many Understandings -who are never able to attain what they were design’d and fitted for, -which is contrary to the Supposition that GOD made nothing in Vain, or -else the very meanest must be put in a way of attaining it: Now how -can this be if all that which goes to the composition of a Knowing -Man in th’account of the World, be necessary to make one so? All have -not leisure to Learn Languages and pore on Books, nor Opportunity to -Converse with the Learned; but all may _Think_, may use their own -Faculties rightly, and consult the Master who is within them. - -By Ideas we sometimes understand in general all that which is the -immediate Object of the Mind, whatever it Perceives; and in this large -Sense it may take in all Thought, all that we are any ways capable of -Discerning: So when we say we have no Idea of a thing, ’tis as much -as to say we know nothing of the matter. Again, it is more strictly -taken for that which represents to the Mind some Object distinct -from it, whether Clearly or Confusedly; when this is its import, our -Knowledge is said to be as Clear as our Ideas are. For that Idea which -represents a thing so Clearly, that by an Attent and Simple View we may -discern its Properties and Modifications, at least so far as they can -be Known, is never false; all our Certainty and Evidence depends on -it, if we Know not Truly what is thus represented to our Minds we know -nothing. Thus the Idea of Equality between 2 and 2 is so evident that -it is impossible to doubt of it, no Arguments could convince us of the -Contrary, nor be able to persuade us that the same may be found between -2 and 3. - -And as such an Idea as this is never False, so neither can any Idea -be said to be so, if by False we mean that which has no Existence; -our Idea certainly Exists, tho’ there be not any thing in Nature -Correspondent to it. For tho’ there be no such thing as a Golden -Mountain, yet when I think of one, ’tis certain I have an Idea of it. - -But our Ideas are then said to be False, or rather Wrong, when they -have no Conformity to the Real Nature of the Thing whose Name they -bear. So that properly Speaking it is not the Idea but the judgment -that is False; we err in supposing that our Idea is answerable to -something without us when it is not. In simple Perceptions we are -not often deceiv’d, but we frequently mistake in Compounding them, -by Uniting several things which have no Agreement, and Separating -others which are Essentially United. Indeed it may happen that our -Perceptions are faulty sometimes, thro the Indisposition of the Organs -or Faculties, thus a Man who has the _Jaundice_ sees every thing ting’d -with Yellow, yet even here the Error is not in the Simple Idea but in -the Compos’d one, for we do not mistake when we say the Object appears -Yellow to our Sight, tho’ we do, when we affirm that it does, or ought -to do so to others. So again, when the Mind does not sufficiently -Attend to her Ideas nor Examine them on all sides, ’tis very likely -she will Think amiss, but this also is a false Judgment, that which -is amiss in the Perception being rather the Inadequateness than the -Falshood. Thus in many Cases we enquire no farther than whether an -Action be not Directly Forbidden, and if we do not find it Absolutely -Unlawful, we think that sufficient to Authorize the Practise of it, -not considering it as we ought to do, Cloathed with the Circumstances -of Scandal, Temptation, _&c._ which place it in the same Classes with -things unlawful, at least make it so to us. - -Rational Creatures shou’d endeavour to have right Ideas of every thing -that comes under their Cognizance, but yet our Ideas of Morality, our -thoughts about Religion are those which we shou’d with greatest speed -and diligence rectifie, because they are of most importance, the Life -to come, as well as all the Occurrences of This, depending on them. We -shou’d search for Truth in our most abstracted Speculations, but it -concerns us nearly to follow her close in what relates to the Conduct -of our Lives. For the main thing we are to drive at in all our Studies, -and that which is the greatest Improvement of our Understandings is the -Art of Prudence, the being all of a Piece, managing all our Words and -Actions as it becomes Wise Persons and Good Christians. - -Yet in this we are commonly most faulty; for besides the deceits of our -Passions, our Ideas of Particular Vertues and Vices, Goods and Evils, -being an assemblage of divers simple Perceptions, and including several -Judgments are therefore liable to mistake, and much more so considering -how we commonly come by them. We hear the Word that Stands for such -a Thing, suppose Honor, and then instead of enquiring what it is at -the Fountain-head the Oracles of GOD, and our own, or the Impartial -Reason of the Wisest and the Best, Custom and the Observations we -make on the Practice of such as Pretend to it forms our Idea, which -is seldom a Right one, the Opinions and Practices of the World being -very fallacious, and many times quite opposite to the Dictates of -Reason wou’d we but give ear to them. For what a strange distorted Idea -of Honor must they needs have, who can think it Honourable to break -a Vow that ought to be Kept, and Dishonourable to get loose from an -Engagement that ought to be Broken? Who cannot endure to be tax’d with -a Lye, and yet never think fit to keep their Word? What do they think -of Greatness who support their Pomp at the Expence of the Groans and -Tears of many Injur’d Families? What is their Idea of Heaven, who -profess to Believe such a thing, and yet never endeavour to Qualifie -themselves for the Enjoyment of it? Have they any Idea at all of these -things when they speak of ’em? Or, if they have, is it not a very false -one? - -Now that we may avoid mistake the better, and because we usually join -Words to our Ideas even when we only Meditate, we shou’d free them from -all Equivocation, not make use of any Word, which has not a Distinct -Idea annex’d to it, and where Custom has join’d many Ideas to one -Word, carefully separate and distinguish them. For if our Words are -Equivocal, how can we by Pronouncing such and such, excite the same -Idea in another that is in our own Mind, which is the End of Speech, -and consequently how can we be Understood? And if sometimes we annex -one Idea to a Word, and sometimes another, we may for ever wrangle -with those who perhaps wou’d be found to agree with us if we Understood -each other, but can neither Convince them, nor clear up the Matter -to our own Mind. For Instance: Shou’d I dispute Whether Evil were -to be Chosen? Without defining what I mean by Evil, which is a Word -customarily apply’d to things of different Natures, and shou’d conclude -in the Affirmative, meaning at the same time the Evil of Pain, or any -Corporal Loss or Punishment, I were not mistaken, tho’ another Person -who annexes no other Idea but that of Sin to the word Evil, might -Justly contradict me and say that I was. Or if in the Process of my -Discourse, I shou’d without giving notice of it, substitute the Idea -of Sin instead of that of Pain, when I mention Evil, I shou’d argue -falsly. For it is a Maxim that we may Chuse a less Evil to avoid a -greater, if both of them be Corporal Evils, or if one of them be so, -and we chuse it to avoid a Sin, between which and the Evil of Pain -there is no Comparison: But if the two Evils propos’d to our Choice -be both of them Sinful, that Principle will not hold, we must Chuse -neither, whatever comes on’t, Sin being Eligible no manner of way. - -Thus many times our Ideas are thought to be false when the fault is -really in our Language, we make use of Words without joyning any, or -only loose and indeterminate Ideas to them, Prating like Parrots who -can Modify Sounds, and Pronounce Syllables, and sometimes martial them -as a Man wou’d, tho without the use of Reason or understanding any -thing by them. So that after a long Discourse and many fine Words, our -Hearer may justly ask us what we have been saying? And what it is we -wou’d be at? And so a great part, of the Good Breeding of the World, -many Elegant Complements pass for nothing, they have no meaning, or -if they have, ’tis quite contrary to what the Words in other Cases -signifie. - -From the Companion of two or more Ideas clearly Conceived arises -a Judgment, which we may lay down for a Principle, and as we have -occasion Argue from. Always observing that those Judgments which we -take for Axioms or Principles, be such as carry the highest Evidence -and Conviction, such as every one who will but in the least Attend may -Clearly see, and be fully convinced of, and which need not another -Idea for their Demonstration. Thus from the Agreement which we plainly -perceive between the Ideas of GOD and of Goodness singly consider’d, -we discern that they may be joyn’d together so as to form this -Proposition, _That GOD is Good_: And from the evident disparity that -is between GOD and Injustice, we learn to affirm this other, _That -he is not Unjust_. And so long as we Judge of Nothing but what we see -Clearly, we can’t be mistaken in our Judgments, we may indeed in those -Reasonings and Deductions we draw from them, if we are Ignorant of the -Laws of Argumentation, or Negligent in the Observation of them. - -The First and Principal thing therefore to be observed in all the -Operations of the Mind is, That we determine nothing about those things -of which we have not a Clear Idea, and as Distinct as the Nature of -the Subject will permit, for we cannot properly be said to Know any -thing which does not Clearly and Evidently appear to us. Whatever we -see Distinctly we likewise see Clearly, Distinction always including -Clearness, tho this does not necessarily include that, there being many -Objects Clear to the view of the Mind, which yet can’t be said to be -Distinct. - -[Sidenote: _Les Princip. de la Philos. de M. Des Cartes._ Pt. I. §. 45.] - -That (to use the Words of a Celebrated Author) may be said to be -“Clear which is Present and Manifest to an attentive Mind; so as -we say we see Objects Clearly, when being present to our Eyes they -sufficiently Act on ’em, and our Eyes are dispos’d to regard ’em. And -that Distinct, which is so Clear, Particular, and Different from all -other things, that it contains not any thing in it self which appears -not manifestly to him who considers it as he ought.” Thus we may have -a Clear, but not a Distinct and Perfect Idea of GOD and of our own -Souls; their Existence and some of their Properties and Attributes -may be Certainly and Indubitably Known, but we can’t Know the Nature -of our Souls Distinctly, for Reasons too long to be mentioned here, -and less that of GOD, because he is Infinite. Now where our Knowlege -is Distinct, we may boldly deny of a subject, all that which after a -careful Examination we find not in it: But where our Knowlege is only -Clear, and not Distinct, tho’ we may safely Affirm what we see, yet -we can’t without a hardy Presumption Deny of it what we see not. And -were it not very common to find People both Talking and Writing of -things of which they have no Notion, no Clear Idea; nay and determining -Dogmatically concerning the intire Nature of those of which they cannot -possibly have an Adequate and Distinct one, it might seem impertinent -to desire them to speak no farther than they Apprehend. They will tell -you Peremptorily of Contradictions and Absurdities in such matters as -they themselves must allow they cannot Comprehend, tho others as Sharp -sighted as themselves can see no such thing as they complain of. - -As Judgments are form’d by the Comparing of Ideas, so Reasoning -or Discourse arises from the Companion or Combination of several -Judgments. Nature teaches us when we can’t find out what Relation one -Idea bears to another by a Simple view or bare Comparison, to seek for -a Common Measure or third Idea, which Relating to the other two, we may -by Comparing it with each of ’em, discern wherein they agree or differ. -Our Invention discovers it self in proposing readily apt Ideas for this -Middle Term, our Judgment in making Choice of such as are Clearest and -most to our purpose, and the excellency of our Reasoning consists in -our Skill and Dexterity in Applying them. - -Invention indeed is the hardest part, when Proofs are found it is not -very difficult to manage them. And to know precisely wherein their -Nature consists, may help us somewhat in our enquiries after ’em. An -Intermediate Idea then which can make out an Agreement between other -Ideas, must be Equivalent to, and yet Distinct from those we compare by -it. Where Ideas agree it will not be hard to find such an Equivalent, -and if after diligent search we cannot meet with any, ’tis a pretty -sure Sign that they do not agree. It is not necessary indeed that our -Middle Idea be Equivalent in all respects, ’tis enough if it be in such -as make the Comparison: And when it is so to one of the Compar’d Ideas -but not to the other, that’s a Proof that they do not agree amongst -themselves. - -All the Commerce and Intercourse of the World is manag’d by -Equivalents, Conversation as well as Traffick. Why do we Trust our -Friends but because their Truth and Honesty appears to us Equivalent -to the Confidence we repose in ’em? Why do we perform Good Offices to -others, but because there’s a proportion between them and the Merit -of the Person, or our own Circumstances? And as the way to know the -Worth of things is to Compare them one with another, so in like manner -we come to the Knowlege of the Truth of ’em by an Equal Ballancing. -But you will say, Tho I may learn the value of a _Spanish_ Coin by -Weighing, or Comparing it with some other Money whose Standard I -know, and so discern what proportion it bears to those Goods I wou’d -exchange; yet what Scales shall I find to weigh Ideas? What Hand so -even as to poize them Justly? Or if that might be done, yet where shall -I meet with an Equivalent Idea when I have occasion to use one? - -In answer to this Demand I consider, that as Light is always visible -to us if we have an Organ to receive it, if we turn our Eyes towards -it, and that nothing interpose between it and us; so is Truth, we are -surrounded with it, and GOD has given us Faculties to receive it. If -it be ask’d, Why then do we so seldom find it? The Reason is, because -instead of making right use of our Faculties we employ them in keeping -it out; we either shut our Eyes, or if we vouchsafe to open them, -we are sure to view it thro such unsuitable Mediums as fail not to -misrepresent it to us. As for those few Noble Spirits, who open the -Windows of their Souls to let in Truth, and take the Films of Interest, -Passion and Prejudice from before their Eyes, they will certainly be -Enlighten’d, and cannot miss of obtaining as much Truth as they are -capable of Receiving. For, to go on with the Comparison, as we can See -no farther than our own Horizon, tho the Light shine never so bright -around us; and as we cannot discern every Object even within that -Compass Clearly, nor Any Distinctly but what we particularly apply -our selves to; So neither are our Capacities large enough to take in -_All_ Truth, as has been often said, nor are we capable of attaining -_Any_, without Attention and diligent Examination. But if we carefully -Consider those Ideas we already have and Attend to those Truths we -are acquainted with, we cannot want Mediums to discover more, if our -Enquiries be after that which is within our Reach. He who is the -Fountain of Truth is also a GOD of Order, and has so regularly connex’d -one Truth with another, that the discovery of one is a step towards a -further Progress; so that if we diligently Examine those Truths which, -we Know, they will clear the way to what we search after: For it seldom -happens but that the Question it self directs us to some Idea that will -serve for the Explanation or Proof of it. - -There is no Object, no Accident of Life but affords us matter of -Instruction. GOD has so dispos’d all the Works of his Hands, all the -Actings of his Providence, that every one of ’em ministers to our -Improvement, if we will but Observe and Apply them. Indeed this Living -_Ex Tempore_ which most of us are guilty of, our making no Reflections, -our Gay and Volatile Humour which transports us in an Instant from one -thing to another, e’re we have with the Industrious Bee suck’d those -Sweets it wou’d afford us, frequently renders his gracious Bounty -ineffectual. For as the Diligent-hand maketh Rich, whil’st the Slothful -and Prodigal come to nothing, so the Use of our Powers improves and -Encreases them, and the most Observing and Considerate is the Wisest -Person: For she lays up in her Mind as in a Store-house, ready to -produce on all Occasions, a Clear and Simple Idea of every Object that -has at any time presented it self. And perhaps the difference between -one Womans Reason and anothers may consist only in this, that the one -has amass’d a greater number of such Ideas than the other, and dispos’d -them more Orderly in her Understanding, so that they are at hand, ready -to be apply’d to those Complex Ideas whose Agreement or Disagreement -cannot be found out but by the means of some of ’em. - -But because Examples are more familiar than Precepts, as condescending -to shew us the very manner of Practising them, I shall endeavour to -make the matter in Hand as plain as I can by subjoining Instances to -the following Rules, which Rules as I have not taken wholly on Trust -from others, so neither do I pretend to be the Inventer of ’em. - -We have heard already that a Medium is necessary when we can’t discern -the Relation that is between two or more Ideas by Intuition or a -simple View. Could this alone procure us what we seek after, the -addition of other Ideas wou’d be needless, since to make a shew of Wit -by tedious Arguings and unnecessary Flourishes, does only Perplex and -Incumber the Matter, Intuition being the Simplest, and on that account -the best way of Knowing. - - -_Rule_ I. And therefore we shou’d in the first place, _Acquaint our -selves throughly with the State of the Question, have a Distinct Notion -of our Subject whatever it be, and of the Terms we make use of, knowing -precisely what it is we drive at_: that so we may in the second. - - -_Rule_ II. _Cut off all needless Ideas and whatever has not a necessary -Connexion to the matter under Consideration_, which serve only to -fill up the Capacity of the Mind, and to Divide and Distract the -Attention. From the neglect of this comes those causless Digressions, -tedious Parentheses and Impertinent Remarques which we meet with in -some Authors. For, as when our Sight is diffus’d and extended to many -Objects at once we see none of them Distinctly; so when the Mind grasps -at every Idea that presents it self, or rambles after such as relate -not to its Present Business, it loses its hold and retains a very -feeble Apprehension of that which it shou’d Attend. Some have added -another Rule (_viz._) _That we Reason only on those things of which -we have Clear Ideas_; but I take it to be a Consequence of the first, -and therefore do not make it a distinct one: For we can by no means -Understand our Subject, or be well acquainted with the State of the -Question, unless we have a Clear Idea of all its Terms. - - -_Rule_ III. Our Business being stated, the next Rule is _To conduct our -Thoughts by Order, beginning with the most Simple and Easie Objects, -And ascending as by Degrees to the Knowlege of the more Compos’d_. I -need not tell you, that Order makes every thing, Easie, Strong and -Beautiful, and that the Superstructure is neither like to Last or -Please unless the Foundation be duly laid, for this is obvious to the -most Superficial Reader. Nor are they likely to solve the Difficult, -who have neglected or slightly pass’d over the Easie Questions. Our -Knowledge is gradual, and by passing Regularly thro Plain things, we -arrive in due time at the more Abstruse. - - -_Rule_ IV. In this Method we are to practise the Fourth Rule which -is, _Not to leave any part of our Subject unexamin’d_, it being as -necessary to Consider All that can let in Light, as to shut out what’s -Foreign to it. We may stop short of Truth as well as over-run it; and -tho we look never so attentively on our proper Object, if we view but -half of it, we may be as much mistaken, as if we extended our Sight -beyond it. Some Objects agree very well when observ’d on one side, -which upon turning the other shew a great disparity. Thus the Right -Angle of a Triangle may be like to one part of a Square, but compare -the Whole, and you’l find ’em very different Figures. And a Moral -Action may in some Circumstance be not only Fit but Necessary, which in -others, where Time, Place, and the like have made an alteration, wou’d -be most Improper; so that if we venture to Act on the former Judgment, -we may easily do amiss, if we wou’d Act as we ought, we must view its -New Face, and see with what Aspect that looks on us. - -To this Rule belongs that of _Dividing the Subject of our Meditations -into as many Parts, as we can, and as shall be requisite to Understand -it perfectly_. This is indeed most necessary in difficult Questions, -which will scarce be unravell’d but in this manner by Pieces: Ever -taking care to make Exact Reviews, and to Sum up our Evidence justly -e’re we pass Sentence and fix our Judgment. - - -_Rule_ V. To which purpose we must _Always keep our Subject Directly -in our Eye, and Closely pursue it thro all our Progress_; there being -no better Sign of a good Understanding than Thinking Closely and -Pertinently, and Reasoning dependently, so as to make the former part -of our Discourse a support to the Latter, and _This_ an Illustration -of _That_, carrying Light and Evidence in ev’ry step we take. The -neglect of this Rule is the Cause why our Discoveries of Truth are -seldom Exact, that so much is often said to so little purpose; and many -Intelligent and Industrious Readers when they have Read over a Book -are very little wiser than when they began it. And that the two last -Rules may be the better observ’d, ’twill be fit very often to look over -our Process so far as we have gone, that so by rendring our Subject -Familiar, we may the sooner arrive to an Exact Knowlege of it. - - -_Rule_ VI. All which being done we are in a fair way towards keeping -the last Rule, which is, _To judge no further than we Perceive, and -not to take any thing for Truth which we do not evidently Know to be -so_. Indeed in some Cases we are forc’d to content our selves with -Probability, but ’twere well if we did so only where ’tis plainly -Necessary. That is, when the Subject of our Meditation is such as -we cannot possibly have a Certain Knowlege of, because we are not -furnish’d with Proofs which have a Constant and Immutable Connexion -with the Ideas we apply them to, or because we can’t perceive it, -which is our Case in such Exigencies as oblige us to Act presently, -on a cursory view of the Arguments propos’d to us, when we want time -to trace them to the bottom, and to make use of such means as wou’d -discover Truth. - -I cannot think we are often driven to such straits in any considerable -Affair, tho I believe that very many Subjects may be propos’d to us, -concerning which we cannot readily pass our Judgment, either because we -never consider’d them before, or because we are wanting in some Means -that lead to the Knowlege, of ’em. In which Case Reason wills that we -suspend our Judgment till we can be better Inform’d; nor wou’d it have -us remit our Search after Certainty, even in those very Cases in which -we may sometimes be forc’d to Act only on Probable Grounds. For Reason -can’t rest satisfy’d with Probabilities where Evidence is possible, our -Passions and Interest may, but _That_ does not incline us to leave -off Enquiring lest we happen to meet somewhat contrary to our Desires. -No, Reason requires us to continue our Enquiries with all the Industry -we can, till they’ve put us in Possession of Truth, and when we have -found, enjoyns us to follow her, how opposite soever she may cause our -Latter Actions to be to our Former. But by this we may learn (and so -we may by every thing that such weak and fallible Creatures as we are, -perform) to think Candidly of those whose Opinions and Actions differ -from our own. Because we do not know the necessity of their Affairs, -nor in what ill Circumstances they are plac’d in respect of Truth. - -And now to Apply what has been said; The State of the Question being -Distinctly known, and certain Ideas fixt to the Terms we make use of, -we shall find sometimes that the Difference which was suppos’d to be -between the Things themselves, is only in words, in the divers ways we -make use of to express the same Idea. - -For if upon looking into our selves we discern, that these different -Terms have but one and the same Idea, when we have corrected our -Expressions the Controversie is at an End, and we need enquire no -further. Thus, If we are ask’d _Whether GOD is Infinitely Perfect_? -There needs no Intermediate Idea to compare the Idea of GOD with that -of Infinite Perfection, since we may discern them on the very first -view to be one and the same Idea differently express’d, which to go -about to explain or prove were only to cumber with needless words, -and to make what is Clear, Obscure. For we Injure a Cause instead of -Defending it, by attempting an Explanation or Proof of things so Clear, -that as they do not need, so perhaps they are not Capable of any. - -But if it be made a Question _Whether there is a GOD, or a Being -Infinitely Perfect_? We are then to Examin the Agreement between -our Idea of GOD and that of Existence. Now this may be discern’d by -Intuition, for upon a View of our Ideas we find that Existence is a -Perfection, and the Foundation of all other Perfections, since that -which has no Being cannot be suppos’d to have any Perfection. And tho -the Idea of Existence is not Adequate to that of Perfection, yet the -Idea of Perfection Includes that of Existence, and if _That_ Idea were -divided into parts, one part of it wou’d exactly agree with _This_. So -that if we will allow that _Any_ Being is Infinite in All Perfections, -we cannot deny that that Being Exists; Existence it self being one -Perfection, and such an one as all the rest are built upon. - -If unreasonable Men will farther demand, _Why is it necessary that All -Perfection shou’d be Centred in One Being, is’t not enough that it -be parcel’d out amongst many? And tho it be true that that Being who -has all Perfection must needs Exist, yet where’s the Necessity of an -All-Perfect Being?_ We must then look about for Proofs and Intermediate -Ideas, and the Objection it self will furnish us with one. For those -_Many_ whose Particular Ideas it wou’d have joyn’d together to make a -Compound one of All-Perfection, are no other than Creatures, as will -appear if we consider our Idea of Particular Being and of Creature, -which are so far from having any thing to distinguish ’em, that in all -Points they resemble each other. Now this Idea naturally suggests to us -that of Creation, or a Power of giving Being to that which before the -exerting of that Power had none, which Idea if we use it as a Medium, -will serve to discover to us the necessity of an All-Perfect Being. - -For in the first place, what ever has any Perfection or Excellency -(for that’s all we mean by Perfection here) must either have it of it -self, or derive it from some other Being. Now Creatures cannot have -their Perfections from themselves because they have not their Being, -for to suppose that they Made themselves is an Absurdity too ridiculous -to be seriously refuted, ’tis to suppose them to Be and not to Be at -the same time, and that when they were Nothing, they were able to do -the greatest Matter. Nor can they derive either Being or Perfection -from any other Creature. For tho some Particular Beings may seem to -be the Cause of the Perfections of others, as the Watch-maker may be -said to be the Cause of the Regular Motions of the Watch, yet trace it -a little farther, and you’l find this very Cause shall need another, -and so without End, till you come to the Foundation-head, to that -All-Perfect Being, who is the last resort of our Thoughts, and in -whom they Naturally and Necessarily rest and terminate. If to this it -be Objected that we as good as affirm that this All-Perfect Being is -his own Maker, by saying he is Self-Existent, and so we fall into the -same Absurdity which we imputed to that Opinion which supposes that -Creatures were their own Maker. The reply is easie, That we do not say -he Made himself, we only affirm that his Nature is such, that tho we -can’t sufficiently Explain because we can’t comprehend it, yet thus -much we can discern, that if he did not Exist of himself no other Being -could ever have Existed. So that either All must be swallow’d up in an -Infinite Nothing, if Nothing can properly have that Epithet, and we -must suppose, that neither we our selves, nor any of those Creatures -about us ever had, or ever can have a Being, which is too ridiculous to -imagine, or else we must needs have recourse to a Self-Existing Being, -who is the Maker and Lord of all things. And since Self Existence -must of necessity be plac’d somewhere, is it not much more Natural -and Reasonable to place it in Infinite Perfection, than amongst poor, -frail Creatures, whose Origin we may trace, and whose End we see daily -hastning? - -To Sum up all: Since there are Innumerable Beings in the World, which -have each of them their several Excellencies or Perfections; Since -these can no more derive their Perfections than their Being from -themselves or from any other Creature; Since a Self-Existing Being is -the result of our Thoughts; the First and only True Cause, without -whom it is impossible that any thing should ever have Existed; since -Creatures with their Being receive all that depends on it from him -their Maker; Since none can give what he has not, and therefore he who -Communicates an innumerable variety of Perfections to his Creatures, -even all that they enjoy, must needs contain in himself all those -Beauties and Perfections he is pleas’d to Communicate to Inferior -Beings; nothing can be more Plain and Evident than that there is a GOD, -and that the Existence of an All-Perfect Being is Absolutely necessary. - -Perhaps these Arguments are not in Form, I do not oblige my Self to -follow servilely the Rules of Art, nor know I what better Judges will -think of ’em, but they seem to me to be Clear, Rational and Concluding, -which is all I aim at. And I hope the Reader will receive from hence -more light into the way of Arguing, than she cou’d have gain’d had I -spent as many Pages in prescribing Rules and giving trifling Examples, -which when they are known, merit only to be forgot again. But if some -are better pleas’d with the usual way of Syllogism, and think an -Argument cannot be rightly managed without one, for their Satisfaction -we will add another Instance. - -Suppose the Question were put _Whether a Rich Man is Happy_? By a Rich -Man understanding one who possesses the Wealth and Good things of this -World, and by Happy the Enjoyment of the Proper Good of Man. We compare -the two Terms Riches and Happiness together, to discern if they be so -much one and the same, that what is affirm’d of the one may be laid of -the other; but we find they are not. For if Riches and Happiness were -terms Convertible, then all who are Happy must be Rich, and all who are -Rich must be Happy, to affirm the last of which is to beg the Question, -and the contrary appears by the following Argument, which makes use of -_Satisfaction with ones own Condition_ for the middle Idea or Common -Measure. - -He who is Happy is satisfied with his Condition and free from Anxious -Cares and Solicitude (for these proceeding from the want of Good, he -who enjoys his proper Good cannot be subject to them.) But Riches do -not free us from Anxieties and Solicitude, they many times encrease -them, Therefore to be Rich and to be Happy are not one and the same -thing. - -Again, If there are some who are Happy and yet not Rich, then Riches -and Happiness are two distinct things. But a Good Poor Man is Happy (in -the Enjoyment of GOD who is better to him than Thousands of Gold and -Silver,) therefore Riches and Happiness are to be distinguish’d. - -We may further consider, that if the Enjoyment of Riches can make a Man -Happy according to our Notion of Happiness, they must be his Proper -Good. Now if we compare the Idea of Riches with that which we have of -Man, we shall find in the former nothing but what’s Material, External -and Adventitious, but our Idea of the latter represents to us somewhat -that Thinks, and so is of an Immaterial and more noble Nature, a Nature -altogether different from the former, and much more excellent and -Superior to it; and by Consequence the less Noble cannot be the Good of -the more, nor a Body or an Extended Substance, the Proper Good of the -Mind, a Spiritual or Thinking Substance. So that upon the whole matter -we find, that we cannot affirm a Man is Happy because he is Rich, -neither can we deny it; Riches consider’d absolutely in themselves, -neither make a Man Happy nor hinder him from being so. They Contribute -to his Happiness or they Obstruct it according to the Use he makes of -’em. - -As for the Common Rules of Disputation they do more frequently Intangle -than Clear a Question, nor is it worth while to know any more of them -than may help to guard us from the Sophistry of those who use them, -and assist us in the managing an Argument fairly, so long as it is -Tenable, and till we are driven from it by the meer dint of Truth. To -be able to hold an Argument Right or Wrong may pass with some perhaps -for the Character of a Good Disputant, which yet I think it is not, -but must by no means be allow’d to be that of a Rational Person; it -belongs to such to detect as soon as may be the Fallacies of an ill -one, and to establish Truth with the Clearest Evidence. For indeed -Truth not Victory is what we shou’d contend for in all Disputes, it -being more Glorious to be Overcome by her than to Triumph under the -Banners of Error. And therefore we pervert our Reason when we make it -the Instrument of an Endless Contention, by seeking after Quirks and -Subtilties, abusing Equivocal Terms, and by practising the rest of -those little Arts every Sophister is full of, which are of no service -in the discovery of Truth, all they can do is to Ward off an Opponents -blow, to make a Noise and raise a Dust, that so we may escape in the -Hurry, our Foil being undiscover’d. - -It were endless to reckon up all the Fallacies we put on our selves -and endeavour to obtrude on others. On our selves in the first place, -for however we may be pleas’d in the Contemplation of our own Craft -or to use those softer Names we are apt to give it, our Acuteness and -Ingenuity; who ever attempts to impose on others is first impos’d on -himself, he is cheated by some of those grand Deceivers, the World, -the Flesh, and the Devil, and made to believe that Vain-glory, Secular -Interest, Ambition or perhaps Sensuality or Revenge, or any the like -contemptible Appetites are preferable to Integrity and Truth. - -[Sidenote: _Art of Thinking_ Pt. 3. Ch. 19, 20.] - -Neither is it necessary to reduce the most usual Sophisms to general -Heads, since that’s already very well perform’d in a Book to which -I’de rather refer you, than be at the trouble of Transcribing, having -nothing to add but this, that if I be not mistaken, all the false -Arguings enumerated there, and what others you may happen to meet -with may be discover’d and avoided by the Rules already given, and do -indeed proceed, so far as they relate to the Understanding, from the -Non-observation of some of ’em. - -But it is to little purpose to guard our selves against the Sophisms of -the Head, if we lie open to those of the Heart. One irregular Passion -will put a greater Obstacle between us and Truth, than the brightest -Understanding and clearest Reasonings can easily remove. This every -one of us is apt to discern in others, but we’re blind to it in our -selves. We can readily say that it is Pride or Obstinacy, Interest -or Passion or in a word Self-love that keeps our Neighbour from -Conviction, but all this while imagine our own Hearts are very clear of -’em, tho’ more Impartial Judges are of another Mind. - -I wish there were no Reason to think that there are some who attempt to -maintain an Opinion which they know to be false, or at least which they -have cause to suspect, and therefore industriously avoid what wou’d -manifest their Error. ’Tis hop’d however that the greatest part of the -Disputers of the World are not of this number, and that the reason why -they offer their Neighbours Sophistical Arguments, is because they -are not aware of it themselves; That what makes them so Positive is -their firm persuasion that they are acted only by a Zeal for GOD, an -honest Constancy and Stanch Integrity, tho at the very same time quite -different Motives move them under these Appearances. - -And indeed he must be an extraordinary good Man, a Wonder scarce -produc’d in an Age, who has no Irregular Passion stirring; Who -receives no Manner of Tincture from Pride and Vitious Self-Love, -to which all are so prone, and which hide themselves under so many -disguises; Who is got above the World its Terrors and Allurements, -has laid up his Treasure in Heaven, and is fully Contented with his -Present Circumstances, let them be what they will, having made them -the boundaries of his Desires; who knows how to live on a Little very -happily and therefore receives no Bias from his own Conveniency, nor is -weigh’d down by the dead Weight of his Appetites and Interests; which -ought to be the Temper of every Person who wou’d find out Truth, and -who desires to make a Right Judgment in all things. - -We all pretend to this it’s true, and think our selves Injur’d if -it be not believ’d that we are Disinteress’d and free from Passion, -that no Humour or Private End, nothing but an honest Zeal for Truth -gives warmth to our Discourses; and yet it often happens that e’re we -Conclude them, we give just occasion to have it thought, that how large -soever our Knowlege in other things may be, we are not well acquainted -with our own Hearts. All which consider’d, how confidently soever we’re -perswaded of our own Integrity, tho we think we have penetrated to the -very bottom of our Hearts, it wou’d not be amiss to suspect our selves -sometimes, and to fear a Bias, even at the very instant we take care to -avoid one. - -For Truth being but One, and the Rational Faculties not differing -in Kind but in Degree, tho there may be different Measures of -Understanding, there could not be such Contradictions in Mens Opinions -as we find there are, even in those who examin as well as in those -who do not, were they acted only by the Love of Truth, and did not -Self-Love perswade them that they shall find their own particular -account by such an Opposition. I wou’d not be so understood as if I -thought that in all Controversies one side must needs be Criminal, -if not by Wilfully Opposing Truth, yet at least by an indulgence of -such unmortifi’d Passions as estrange them from her. No, without doubt -great allowances are to be made on the score of Education, Capacity, -the Leisure, and Opportunity of Information we have had. But this we -may venture to say, that had we but a Modest Opinion of our selves, -believing it as possible for us as for those who contradict us to be -mistaken, did we behave our selves answerable to such a belief; were -we seriously convinc’d that nothing is so much our Interest as a -readiness to admit of Truth, from what ever Hand it comes, greatest -part of our Disputes wou’d have a better Issue than we generally find. -At least if we cou’d not be to happy as to Convince one another, our -Contests wou’d be manag’d with more Temper and Moderation, wou’d not -conclude in such a breach of Charity, or at best in such a Coldness for -each other, as they usually do. - -If we consider wisely we shall find it to be our Present Interest as -well as our Future, to do that in Reality which all of us Pretend to, -that is, to Search after and to Follow Truth. And to do it with all -that Candor and Ingenuity which becomes a true Philosopher as well -as a good Christian, making use of no Arguments but what we really -believe, and giving them up contentedly when we meet with stronger. -Our _Present Interest_, which is that which weighs most with the -generality, and to which we make all other considerations give place; -For what is it we Contend for? They who have such little Souls as to -bait at any thing beneath the highest End, make Reputation their Aim, -and with it that Authority and Wealth which usually attends it. But -now Reputation cannot be acquir’d, at least not a lasting one, by -Fallacious Reasonings; we may perhaps for a while get a Name by them -amongst unwary Persons, but the World grows too quick-sighted to be -long impos’d on. If a Love of Truth do not, yet Envy and Emulation -will set other heads a Work to discover our Ignorance or Fraud, they -are upon the same Design, and will not suffer us to go away with the -Prize undeservedly. And besides, with how ill an Aspect must he needs -appear who does not Reason fairly, and by consequence, how unlike is -he to gain on those who hear him? There are but three Causes to which -false Arguments can be refer’d, Ignorance, Rashness, or Design, and the -being suspected for any one of these hinders us very much in acquiring -that Reputation, Authority or Preferment we desire. I must confess were -we sure the Fallacy wou’d not be detected, and that we shou’d not lie -under Suspicion of it, we might gain our point; for provided the Paint -do not rub off, good Colouring may serve a present turn as well as a -true Complection: But there is little reason to hope for this, because -of what was just now mention’d, and for other Reasons that might be -added. - -Now what can be more provoking than the Idea we have of a Designing -Person? of one who thinks his own Intellectuals so strong and ours -so weak, that he can make us swallow any thing, and lead us where -he pleases? such an one seems to have an Intention to reduce us to -the vilest Slavery, the Captivation of our Understandings, which we -justly reckon to be the highest Insolence. And since every one puts in -for a share of Sense, and thinks he has no reason to complain of the -distribution of it, whoever supposes that another has an over-weaning -Opinion of his own, must needs think that he undervalues his Neighbours -Understanding, and will certainly repay him in his own Coin, and deny -him those advantages he seems to arrogate. - -The most we can say for our selves when the weakness of our Arguments -comes to be discover’d, is that we were mistaken thro Rashness -or Ignorance, which tho more pardonable than the former, are no -recommending Qualities. If we argue falsly and know not that we -do so, we shall be more pittied than when we do, but either way -disappointed. And if we have added Rash Censures of those who are not -of our Mind, Pride or Positiveness to our Errors as we cannot so -handsomely Retreat so neither will so fair a Quarter be allow’d as -those who Argue with Meekness, Modesty and Charity may well expect. -So that when we have cast up our Account and estimated the Present -Advantages that false Arguings bring us, I fear what we have got by -a Pretence to Truth, won’t be found to countervail the loss we shall -sustain by the Discovery that it was no more. Which may induce us (if -other Considerations will not) to be wary in receiving any Proposition -ourselves; and restrain us from being forward to impose our Sentiments -on others. - -After all, ’tis a melancholy reflection that a great part of -Mankind stand in need of Arguments drawn from so low a Motive as -Worldly Interest, to persuade them to that to which they have much -greater inducements. It is strange that we shou’d need any other -considerations besides the bare performance of our Duty, and those -unspeakable advantages laid up for all such as do it sincerely, -hereafter. When we have the Approbation of GOD and the infinite Rewards -he has propos’d to those who study to recommend themselves to him, -for our Encouragement, how low are we sunk if the Applause of Men and -the little Trifles which they can bestow weigh any thing with us! I -am therefore almost asham’d of proposing so mean a consideration, but -the degeneracy of the Age requir’d it, and they who perhaps at first -follow Truth as the Jews did once, for the Loaves only, may at last be -attracted by its own Native Beauties. - -[Sidenote: L’art de Penser, p. 22.] - - -§. V. As Nature teaches us Logic, so does it instruct us in Rhetoric -much better than Rules of Art, which if they are good ones are nothing -else but those Judicious Observations which Men of Sense have drawn -from Nature, and which all who reflect on the Operations of their own -Minds will find out ’emselves. The common Precepts of Rhetoric may -teach us how to reduce Ingenious ways of speaking to a certain Rule, -but they do not teach us how to Invent them, this is Natures work and -she does it best; there is as much difference between Natural and -Artificial Eloquence as there is between Paint and True Beauty. So that -as a good Author well observes, all that’s useful in this Art, “is the -avoiding certain evil ways of Writing and Speaking, and above all an -Artificial and Rhetorical Stile compos’d of false Thoughts, Hyperboles -and forc’d Figures which is the greatest fault in Rhetoric.” - -I shall not therefore recommend under the name of Rhetoric an Art -of speaking floridly on all Subjects, and of dressing up Error and -Impertinence in a quaint and taking garb; any more than I did that -Wrangling which goes by the name of Logic, and which teaches to dispute -_for_ and _against_ all Propositions indefinitely whether they are -True or False. It is an abuse both of Reason and Address to press’em -into the Service of a Trifle or an Untruth; and a mistake to think -that any Argument can be rightly made, or any Discourse truly Eloquent -that does not illustrate and inforce Truth. For the design of Rhetoric -is to remove those Prejudices that lie in the way of Truth, to Reduce -the Passions to the Government of Reason; to place our Subject in a -Right Light, and excite our Hearers to a due consideration of it. -And I know not what exactness of Method, pure and proper Language, -Figures, insinuating ways of Address and the like signify, any farther -than as they contribute to the Service of Truth by rendring our -Discourse Intelligible, Agreeable and Convincing. They are indeed very -serviceable to it when they are duly managed, for Good Sense loses much -of its efficacy by being ill express’d, and an ill stile is nothing -else but the neglect of some of these, or over doing others of ’em. - -Obscurity, one of the greatest faults in Writing, does commonly -proceed from a want of Meditation, for when we pretend to teach others -what we do not understand our selves, no wonder that we do it at a -sorry rate. ’Tis true, Obscurity is sometimes design’d, to conceal an -erroneous opinion which an Author dares not openly own, or which if it -be discover’d he has a mind to evade. And sometimes even an honest and -good Writer who studies to avoid may insensibly fall into it, by reason -that his Ideas being become familiar to himself by frequent Meditation, -a long train of ’em are readily excited in his mind, by a word or two -which he’s us’d to annex to them; but it is not so with his Readers who -are perhaps strangers to his Meditations, and yet ought to have the -very same Idea rais’d in theirs that was in the Authors mind, or else -they cannot understand him. If therefore we desire to be intelligible -to every body, our Expressions must be more plain and explicit than -they needed to be if we writ only for our selves, or for those to whom -frequent Discourse has made our Ideas familiar. - -Not that it is necessary to express at length all the Process our Mind -goes thro in resolving a Question, this wou’d spin out our Discourse -to an unprofitable tediousness, the Operations of the Mind being much -more speedy than those of the Tongue or Pen. But we shou’d fold up our -Thoughts so closely and neatly, expressing them in such significant -tho few words, as that the Readers Mind may easily open and enlarge -them. And if this can be done with facility we are Perspicuous as well -as Strong, if with difficulty or not at all, we’re then perplext and -Obscure Writers. - -Scarce any thing conduces more to Clearness, the great Beauty of -writing, than Exactness of Method; nor perhaps to Persuasion, for by -putting every thing in its proper place with due Order and Connexion, -the Readers Mind is gently led where the Writer wou’d have it. Such a -Stile is Easy without Softness, Copious as that signifies the omission -of nothing necessary, yet not Wordy and Tedious; nor stuft with -Nauseous Repetitions, which they who do not Think before they Write and -dispose their Matter duly, can scarce avoid. The Method of Thinking has -been already shewn, and the same is to be observ’d in Writing, which if -it be what it ought; is nothing else but the communicating to others -the result of our frequent and deep Meditations, in such a manner as -we judge most effectual to convince them of those Truths which we -believe. Always remembring that the most natural Order is ever best; -that we must first prepare their minds by removing those Prejudices and -Passions which are in our way, and then propose our Reasons with all -the Clearness and Force, with all the Tenderness and Good-Nature we can. - -[Sidenote: _Lock_ of Hum. Und. B. 3. Ch. 7.] - -And since the Clearness and Connexion as well as the Emphasis and -Beauty of a Discourse depends in a great measure on a right use of the -Particles, whoever wou’d Write well ought to inform themselves nicely -in their Proprieties. an _And_, a _The_, a _But_, a _For_, &c. do very -much perplex the Sense when they are misplac’d, and make the Reader -take it many times quite otherwise than the Writer meant it. But this -is not a place to say all that this Subject deserves; they who wou’d -have much in a little, may consult an Ingenious Author who has touch’d -upon’t, and from thence take hints to observe how these little words -are applied in good Authors, and how themselves may best use them to -express the several Postures of their own Minds. - -In a word, I know not a more compendious way to good Speaking and -Writing, than to chuse out the most excellent in either as a Model -on which to form our selves. Or rather to imitate the Perfections of -all, and avoid their mistakes; for few are so perfect as to be without -fault, and few so bad as to have nothing good in them. A true Judgment -distinguishes, and neither rejects the Good for the sake of the Bad, -nor admits the Bad because of the Good that is mingled with it. No sort -of Style but has its excellency and is liable to defect: If care be -not taken the Sublime which subdues us with Nobleness of Thought and -Grandeur of Expression, will fly out of sight and by being Empty and -Bombast become contemptible. The Plain and Simple will grow Dull and -Abject; the Severe dry and Rugged, the Florid vain and impertinent. The -Strong instead of rousing the Mind will distract and intangle it by -being Obscure; even the Easy and Perspicuous if it be too diffuse, or -ever delicate tires us instead of pleasing. Good Sense is the principal -thing without which all our polishing is of little Worth, and yet if -Ornament be wholly neglected very few will regard us. Studied and -artificial periods are not natural enough to please, they shew too much -solicitude about what does not deserve it, and a loose and careless -Style declares too much contempt of the Public. Neither Reason nor Wit -entertain us if they are driven beyond a certain pitch, and Pleasure it -self is offensive if it be not judiciously dispenc’d. - -Every Author almost has some beauty or blemish remarkable in his Style -from whence it takes its name; and every Reader has a peculiar tast -of Books as well as Meats. One wou’d have the Subject exhausted, -another is not pleas’d if somewhat be not left to enlarge on in his -own Meditations. This affects a Grave that a Florid Style; One is for -Easiness, a second for Plainness, a third for Strength, and a fourth -for Politeness. And perhaps the great secret of Writing is the mixing -all these in so just a proportion that every one may tast what he likes -without being disgusted by its contrary. And may find at once that by -the Solidity of the Reason, the purity and propriety of Expression, and -insinuating agreeableness of Address, his Understanding is Enlightned, -his Affections subdued and his Will duly regulated. - -This is indeed the true End of Writing, and it wou’d not be hard for -every one to judge how well they had answer’d it, wou’d they but lay -aside Self-Love, so much of it at least, as makes them partial to their -own Productions. Did we consider our own with the same Severity, or -but Indifferency that we do anothers Writing, we might pass a due -Censure on it, might discern what Thought was Crude or ill exprest, -what Reasoning weak, what passage superfluous, where we were flat and -dull, where extravagant and vain, and by Criticizing on our selves do -a greater kindness to the World than we can in making our Remarques on -others. Nor shou’d we be at a loss, if we were Impartial, in finding -out Methods to Inform, Persuade and Please; for Human Nature is for the -most part much alike in all, and that which has a good effect on us, -will generally speaking have the same on others. So that to guess what -success we are like to have, we need only suppose our selves in the -place of those we Address to, and consider how such a Discourse wou’d -operate on us, if we had their Infirmities and Thoughts about us. - -And if we do so I believe we shall find, there’s nothing more improper -than Pride and Positiveness, nor any thing more prevalent than an -innocent compliance with their weakness: Such as pretends not to -dictate to their Ignorance, but only to explain and illustrate what -they did or might have known before if they had consider’d it, and -supposes that their Minds being employ’d about some other things was -the reason why they did not discern it as well as we. For Human Nature -is not willing to own its Ignorance; Truth is so very attractive, -there’s such a natural agreement between our Minds and it, that we care -not to be thought so dull as not to be able to find out by our selves -such obvious matters. We shou’d therefore be careful that nothing pass -from us which upbraids our Neighbours Ignorance, but study to remove’t -without appearing to take notice of it, and permit’em to fancy if they -please, that we believe them as Wise and Good as we endeavour to make -them. By this we gain their Affections which is the hardest part of our -Work, excite their Industry and infuse a new Life into all Generous -Tempers, who conclude there’s great hopes they may with a little pains -attain what others think they Know already, and are asham’d to fall -short of the good Opinion we have entertain’d of ’em. - -And since many wou’d yield to the Clear Light of Truth were’t not -for the shame of being overcome, we shou’d Convince but not Triumph, -and rather Conceal our Conquest than Publish it. We doubly oblige -our Neighbours when we reduce them into the Right Way, and keep it -from being taken notice of that they were once in the Wrong, which is -certainly a much greater satisfaction than that blaze of Glory which is -quickly out, that noise of Applause which will soon be over. For the -gaining of our Neighbour, at least the having honestly endeavour’d -it, and the leading our own Vanity in Triumph are Real Goods and such -as we shall always have the Comfort of. It is to be wish’d that such -Propositions as are not attended with the Clearest Evidence were -deliver’d only by way of Enquiry, since even the brightest Truth -when Dogmatically dictated is apt to offend our Readers, and make -them imagine their Liberty’s impos’d on, so far is Positiveness from -bringing any body over to our Sentiments. And besides, we’re all of us -liable to mistake, and few have Humility enough to confess themselves -Deceiv’d in what they have confidently asserted, but think they’re -obliged in Honour to maintain an Opinion they’ve once been Zealous -for, how desirous soever they may be to get rid on’t, cou’d they do it -handsomely. Now a Modest way of delivering our Sentiments assists us in -this, and leaves us at liberty to take either side of the Question as -Reason and Riper Consideration shall determine. - -In short, as Thinking conformably to the Nature of Things is True -Knowledge, so th’ expressing our Thoughts in such a way, as most -readily, and with the greatest Clearness and Life, excites in others -the very same Idea that was in us, is the best Eloquence. For if our -Idea be conformable to the Nature of the thing it represents, and -its Relations duly stated, this is the most effectual way both to -Inform and Perswade, since Truth being always amiable, cannot fail -of attracting when she’s plac’d in a Right Light, and those to whom -we offer her, are made Able and Willing to discern her Beauties. -If therefore we throughly understand our Subject and are Zealously -affected with it, we shall neither want suitable words to explain, nor -perswasive Methods to recommend it. - -And since Piety and Vertue shou’d in spite of the mistaken Customs -of the Age be the principal Theme of a Christians Conversation; that -which those who bear that Sacred Name ought always to regard some way -or other, even when it might be unseasonable to speak of it directly, -the way to be good Orators is to be good Christians, the Practice of -Religion will both instruct us in the Theory, and most powerfully -inforce what we say of it. Did we truly relish the Delights of GOD’s -Service, we cou’d neither refrain from talking of the Pleasure, nor be -so ill-natur’d as not to strive to Communicate it; and were we duly -warm’d with a Zeal for his Glory and concern for our Neighbours Soul, -no Figures of Rhetoric, no Art of Perswasion wou’d be wanting to us. We -shou’d diligently watch for Opportunities, and carefully improve them, -accommodating our Discourse to the Understanding and Genius of all we -cou’d hope to do good to. - -Besides, by being True Christians we have Really that Love for others -which all who desire to perswade must pretend to; we’ve that _Probity_ -and _Prudence_, that _Civility_ and _Modesty_ which the Masters of this -Art say a good Orator must be endow’d with; and have pluck’d up those -Vicious Inclinations from whence the most distastful faults of Writing -proceed. For why do we chuse to be Obscure but because we intend to -Deceive, or wou’d be thought to see much farther than our Neighbours? -One sort of Vanity prompts us to be Rugged and Severe, and so possess’d -with the imagin’d Worth and Solidity of our Discourse, that we think -it beneath us to Polish it: Another disposes us to Elaborate and -Affected ways of Writing, to Pompous and improper Ornaments; and why -are we tediously Copious but that we fancy every Thought of ours is -extraordinary? Contradiction is indeed for our advantage as tending to -make us wiser, yet our Pride makes us impatient under it, because it -seems to Lessen that Esteem and Deference we desire shou’d be paid us. -Whence come those sharp Reflections, those imagin’d strains of Wit, -not to be endur’d amongst Christians, and which serve not to Convince -but to Provoke, whence come they but from Ill-nature or Revenge, from -a Contempt of others and a desire to set forth our own Wit? Did we -write less for our selves we should sooner gain our Readers, who are -many times disgusted at a well writ Discourse if it carries a tang -of Ostentation: And were our Temper as Christian as it ought to be, -our Zeal wou’d be spent on the most Weighty things, not on little -differences of Opinions. - -I have made no distinction in what has been said between Speaking and -Writing, because tho they are talents which do not always meet, yet -there is no material difference between ’em. They Write best perhaps -who do’t with the gentile and easy air of Conversation; and they Talk -best who mingle Solidity of Thought with th’ agreableness of a ready -Wit. As for _Pronunciation_, tho it takes more with some Auditors -many times than Good Sense, there needs little be said of it here, -since Women have no business with the Pulpit, the Bar or St. _Stephens -Chappel_: And Nature does for the most part furnish ’em with such a -Musical Tone, Perswasive Air and winning Address as renders their -Discourse sufficiently agreeable in Private Conversation. And as to -spelling which they’re said to be defective in, if they don’t believe -as they’re usually told, that it’s fit for ’em to be so, and that to -write exactly is too Pedantic, they may soon correct that fault, by -Pronouncing their words aright and Spelling ’em accordingly. I know -this Rule won’t always hold because of an Imperfection in our Language -which has been oft complain’d of but is not yet amended; But in this -case a little Observation or recourse to Books will assist us; and if -at any time we happen to mistake by Spelling as we Pronounce, the fault -will be very Venial, and Custom rather to blame than we. - -I’ve said nothing of _Grammar_ tho we can’t Write properly if we -transgress its Rules, supposing that Custom and the reading of English -Books are sufficient to teach us the Grammar of our own Tongue, If -we do but in any measure attend to them. And tho Women are generally -accus’d of Writing false English, if I may speak my own Experience, -their Mistakes are not so common as is pretended, nor are they the only -Persons guilty. What they most commonly fail in is the Particles and -Connexion, and that generally thro a Briskness of temper which make -them forget, or Hast which will not suffer ’em to read over again what -went before. And indeed, those who Speak true Grammar unless they ’re -very Careless cannot write false, since they need only peruse what -they’ve Writ, and consider whether they wou’d express ’emselves thus in -Conversation. - -[Sidenote: Art of speaking.] - -But for this and for _Figures_, &c. and indeed for all that relates -to this Subject, I must refer you to an Ingenious Treatise which -handles it fully, and to which I’me oblig’d in great measure for what -little skill I have. Observing only, that whatever it is we Treat of, -our Stile shou’d be such as may keep our Readers Attent, and induce -them to go to the End. Now Attention is usually fixt by Admiration, -which is excited by somewhat uncommon either in the Thought or way -of Expression. We fall a sleep over an Author who tells us in an -ordinary manner no more than we knew before: He who wou’d Take must -be Sublime in his Sense, and must cloath it after a Noble way. His -Thoughts must not be superficial, such as every one may fall into at -the first glance, but the very Spirits and Essence of Thinking, the sum -of many hours Meditation folded up in one handsome and comprehensive -Period, whose Language is Intelligible and Easy that the Readers -may not lose the pleasure of the Kernel, by the pain they find in -cracking the Shell. The most difficult Subject must be made easy by -his way of handling it; tho his Matter may deserve a Meditation, yet -his Expressions must be so Clear that he needs not be read twice to -be Understood; _these_ are to be Natural and Familiar, condiscending -to the meanest Capacity, whilst his Thoughts are Great enough to -entertain the highest. He Discourses always on a Useful Subject in a -manner agreeable to it, and pleases that he may Instruct; Nothing seems -Studied in his whole Composition, yet every thing is Extraordinary, a -Beautiful Harmony shining thro all its parts. No Sentence is Doubtful, -no word Equivocal, his Arguments are Clear and his Images Lively; all -the Ideas he excites in your Mind, as nearly resemble the thing they -represent as Words can make them. Whilst th’ exactness of his Method, -and Force of his Reason Enlighten and Convince the Mind; the Vivacity -of his Imagination and insinuating Address, gain the Affections and -Conquer the Will. By the weight and closeness of the former you wou’d -take him for an Angel, and the tender and affable sweetness of the -last bespeaks him a Friend. He considers that as mere Florish and -Rhetorick are good for nothing, so neither will bare Reason dull and -heavily express’d perform any great matter, at least not on those who -need it most, whose Palates being deprav’d their Medicines must be -administred in a pleasing Vehicle. Since Mankind are averse to their -Real Happiness, he does not only tell ’em their Duty but Interesses -them in it; and thinking it not enough to run ’em down with the -strength of Reason, he draws ’em over to a Voluntary Submission by -th’ attractives of his Eloquence. For he has a peculiar Turn and Air -which animates every Period, so that the very same Truth which was -dry and Unaffecting in a vulgar Authors words, Charms and Subdues you -when cloath’d in his. He shews no more warmth than may convince his -Readers that he’s heartily persuaded of the Truths he offers them; and -if it is necessary at any time to make use of Figures to give a more -Lively Representation than plain Expressions cou’d, to discribe his -own Passions and excite the same in others upon a just occasion, in -a word to awaken a Stupid and Clear the Mind of a Prejudic’d Reader, -his Figures are duly chosen and discreetly us’d. For he knows that -scarce any thing speaks a greater want of Judgment than the shewing -concern where there needs none, or is a worse fault in Oratory than -the polishing a Wrong or a Trifling Thought, the neatness of whose -dress may strike with Admiration perhaps at first sight, but upon a -review it will certainly appear Contemptible. And therefore as he does -not abound in Superfluous Ornaments, so neither does he reject any -thing that can promote his End, which is not his own Reputation, but -the Glory of his GOD and his Neighbours Edification. He considers the -narrowness of the Humane Mind, and says all that is necessary but no -more; Understands it so well as to know what will move and Please, -and has so much command of himself as to give over when he has done -enough. Yet he can exhaust the most fruitful Subject without making -the Reader weary; for when he enlarges it is in Things not Words, and -he mingles Variety without Confusion. All the divers excellencies of -different Stiles meet in his to make up a perfect one, Strength and -Ease, Solidity and Liveliness, the Sublime and the Plain. He’s neither -so Lofty as to fly out of Sight, nor so humble as to become Creeping -and Contemptible. His Strength does not make him Rugged and Perplext -nor his Smoothness Weak and Nice; tho every thing is Neat, there’s not -a grain of Affectation; he is gratefull to the Ear, but far remov’d -from jingling Cadence. Brief when there is occasion without Dryness -or Obscurity, and Florid enough to entertain th’ Imagination without -Distracting the Mind. There’s not an Antiquated or Barbarous Word to be -found in him, all is Decent, Just and Natural; no peculiar or Affected -Phrases, whether Courtly or Clownish, Grave or Burlesque. For Plain and -Significant Language is ever best, we have a mistaken Idea of Learning -if we think to pretend to’t by sending our Reader every minute to the -Dictionary. Words out of the common way are only allowable when they -express our Sense with greater Force than Ordinary ones cou’d, or when -they are so significant as to ease us of Circumlocutions, a hard word -which I cou’d not avoid without using half a dozen words. - -After all, it may not be amiss to take notice that Ornaments are common -to Falshood and Truth, but Clearness and strength of Reasoning are not. -They who wou’d propagate Error usually disguise it in Equivocal Terms -and Obscure Phrases; they strive to engage our Passions, rather than -to Convince our Reason, and carry us away in the torrent of a warm -Imagination. They endeavour to refute, or if they can’t do that, to -Ridicule the contrary opinion, and think this Sufficient to establish -their own. Being much better skill’d in pulling down former Systems -than in building new ones, for it requires no great skill to Object, -and there are many Truths which we’re very Certain of, and yet not able -to answer every Impertinent Enquiry concerning ’em. Their greatest Art -is in confounding things, in giving a probable Air to what they write, -in pretending to Demonstration where the nature of the Truth does not -require’t, and in evading it where it does. An Immoral or Heretical -Discourse therefore may be _Cunningly_ but not _well_ writ, for we can -never plead for Error and Vice with true Eloquence. We may trick’em -up in a handsom Garb, adorn’em with quaint Expressions, and give them -such a plausible turn as may enable them to do very much Mischief; but -this is only a fulsom Carcass, the substance and Life are not there if -Vertue and Truth are wanting. - - -§. VI. For it is to little purpose to Think well and speak well, unless -we _Live well_, this is our Great Affair and truest Excellency, the -other are no further to be regarded than as they may assist us in this. -She who does not draw this Inference from her Studies has Thought in -vain, her notions are Erroneous and Mistaken. And all her Eloquence is -but an empty noise, who employs it in any other design than in gaining -Proselytes to Heaven. I am therefore far from designing to put Women on -a vain pursuit after unnecessary and useless Learning, nor wou’d by any -means persuade them to endeavour after Knowledge cou’d I be convinc’d -that it is improper for ’em. Because I know very well that tho a thing -be never so excellent in it self, it has but an ill grace if it be not -suitable to the Person and Condition it is apply’d to. Fine Cloaths -and Equipage do not become a Beggar, and a Mechanic who must work -for daily bread for his Family, wou’d be wickedly Employ’d shou’d he -suffer ’em to starve whilest he’s solving Mathematical Problems. If -therefore Women have another Duty incumbent on ’em, and such as is -inconsistent with what we here advise, we do ill to take them from it: -But to affirm this is to beg the Question, and is what I will never -grant till it be better prov’d than as yet it appears to be. For if the -Grand Business that Women as well as Men have to do in this World be to -prepare for the next, ought not all their Care and Industry to Centre -here? and since the matter is of Infinite Consequence is it equitable -to deny ’em the use of any help? If therefore Knowledge were but any -ways Instrumental, tho at the remotest distance, to the Salvation of -our Souls, it were fit to apply our selves to it; and how much more -when it is so necessary, that without it we can’t do any thing that’s -Excellent, or Practise Vertue in the most Perfect manner. For unless we -Understand our Duty and the Principles of Religion, we don’t perform -a Rational Service, it is but by Chance that we are Good or so much as -Christians. We are their Property into whose hands we fall, and are led -by those who with greatest Confidence impose their Opinions on us; Are -as moveable as the different Circumstances that befall us; or if we -happen to be Constant in our first way, it is not Reason but Obstinacy -that makes us so. A great deal of Good will be omitted, and very much -Evil, or Imperfection at least, stick to us, if we are not throughly -acquainted with the Law of God and the secret springs and windings of -our Hearts, which is scarce to be obtain’d without much Meditation and -the helps that study affords. - -And as when a rash young Traveller is about to run into dangerous -places beset with Thieves and full of Precipices, if you have any -hearty concern for his safety, you’l not think it enough barely to -shew him his way, or even to tell him of the Danger, especially if -the entrance seems fair and inviting and treacherous Companions are -upon the watch to decoy him into it: But you’l expose it in all its -frightful Circumstances, endeavour to quicken his vigilance and excite -his Passions, and all little enough for his Security. So it cannot be -thought sufficient that Women shou’d but just know whats Commanded and -what Forbid, without being inform’d of the Reasons why, since this is -not like to secure them in their Duty. For we find a Natural Liberty -within us which checks at an Injunction that has nothing but Authority -to back it; And tho Religion is indeed supported by the Strongest -Reasons, and inforc’d by the most powerful Motives, yet if we are not -acquainted with ’em, ’tis all one to us as if it were not. But having -spoke of this in the first part we shall not farther enlarge on it here. - -Perhaps it will be objected that we’ve said _the great Truths of -Religion carry a force and Evidence suited to the very Vulgar, and that -GOD has not design’d All for Philosophers_. And therefore if the way -to the most necessary Knowlege be so very plain, and all Capacities -are not fitted for higher attainments, what needs this ado about th’ -Improvement of our minds? the only thing necessary is to be good -Christians, and we may be that without being Philosophers. Suppose we -may: This will Justify such as want Time and Capacity, but can never -excuse the Sloth and Stupidity of those who have both. - -For unless we have very strange Notions of the Divine Wisdom we must -needs allow that every one is placed in such a Station as they are -fitted for. And if the necessity of the world requires that some -Persons shou’d Labour for others, it likewise requires that others -shou’d Think for them. Our Powers and Faculties were not given us for -nothing, and the only advantage one Woman has above another, is the -being allotted to the more noble employment. No body is plac’d without -their own fault, in such unhappy Circumstances as to be incapable of -Salvation, but some are plac’d in such happy ones as to be capable of -attaining much greater degrees of Happiness than others if they do not -neglect them: And shou’d these last do no more than the very utmost -that is expected from the former, I know not how they wou’d acquit -themselves, or what account they cou’d give of their great Advantages. -And therefore tho no body shall be condemn’d because they _Cou’d_ not, -yet we have reason to fear if our Case be such as that we _Might_ but -_Wou’d_ not receive Instruction. She then who makes this Objection must -not take it amiss if we Judge of her in other Cases according to what -she Pleads in this: She must never set up for a Wit, or a censurer -of her Neighbours, must not pretend to be a fine Lady or any thing -extraordinary: but be content to herd amongst the Drudges of the World -who eat Their Bread in the Sweat of their Brows, if she says she wants -Leisure; or in a less acceptable rank amongst the Fools and Ideots, -or but one degree above them, if she says she wants Capacity for this -Employment. It is one thing to be content with Ignorance, or rather -with a less degree of Knowledge, on account of the Station that GOD -has plac’d us in, and Another to Chuse and Delight in’t thro a Stupid -Carelesness, a fear of Trouble, or an Inordinate pursuit of the Cares -and Pleasures of this Mortal Life. This last only shews our Disesteem -of our Souls, our Contempt of GOD and the Talents he has given us, -and exposes us to all the dreadful consequences of such a neglect; to -Punishments to which not only those who misemploy their Lord’s Talent, -but even they who don’t employ it at all, are Obnoxious. - -And indeed as unnecessary as it is thought for Women to have Knowledge, -she who is truly good finds very great use of it, not only in the -Conduct of her own Soul but in the management of her Family, in the -Conversation of her Neighbours and in all the Concerns of Life. -Education of Children is a most necessary Employment, perhaps the chief -of those who have any; But it is as Difficult as it is Excellent when -well perform’d; and I question not but that the mistakes which are made -in it, are a principal Cause of that Folly and Vice, which is so much -complain’d of and so little mended. Now this, at least the foundation -of it, on which in a great measure the success of all depends, shou’d -be laid by the Mother, for Fathers find other Business, they will not -be confin’d to such a laborious work, they have not such opportunities -of observing a Childs Temper, nor are the greatest part of ’em like -to do much good, since Precepts contradicted by Example seldom prove -effectual. Neither are Strangers so proper for it, because hardly any -thing besides Paternal Affection can sufficiently quicken the Care -of performing, and sweeten the labour of such a task. But Tenderness -alone will never discharge it well, she who wou’d do it to purpose must -throughly understand Human nature, know how to manage different Tempers -Prudently, be Mistress of her own, and able to bear with all the little -humours and follies of Youth, neither Severity nor Lenity are to be -always us’d, it wou’d ruin some to be treated in that manner which is -fit for others. As Mildness makes some ungovernable, and as there is a -stupor in many from which nothing but Terrors can rouse them, so sharp -Reproofs and Solemn Lectures serve to no purpose but to harden others, -in faults from which they might be won by an agreeable Address and -tender application. GOD himself waits to be gracious and administers -his Medicines in the most proper season, and Parents shou’d imitate -him in this, for the want of observing it, and of accommodating their -Methods to the several Dispositions they have to deal with, is perhaps -the reason that many Pious Persons lose the fruit of their Pains and -Care. - -Nor will Knowledge lie dead upon their hands who have no Children to -Instruct; the whole World is a single Ladys Family, her opportunities -of doing good are not lessen’d but encreas’d by her being unconfin’d. -Particular Obligations do not contract her Mind, but her Beneficence -moves in the largest Sphere. And perhaps the Glory of Reforming this -Prophane and Profligate Age is reserv’d for you Ladies, and that the -natural and unprejudic’d Sentiments of your Minds being handsomly -express’d, may carry a more strong conviction than the Elaborate -Arguments of the Learned. Such as fence themselves against the Cannon -they bring down, may lie open to an Ambuscade from you. And whilst the -strong arguings of the Schools like the Wind in the Fable, seems but to -harden these Sturdy Sinners, your Persuasions like the Suns mild and -powerful rays, may oblige them to cast off that Cloak of Maliciousness -in which they are so much intangled. And surely it is worth your while -to fit your selves for this: ’Tis a Godlike thing to relieve even -the Temporal wants of our Fellow Creatures, to keep a _Body_ from -perishing, but it is much more Divine, to _Save a Soul from Death_! A -Soul which in his estimate who best knows the value of it, is worth -more than all the World. They who are thus _wise shall shine as the -brightness of the Firmament, and they who turn many to Righteousness -as the Stars for ever_; which is a Glory we may honestly Contend for, -a Beauty we may lawfully Covet; O that we had but Ambition enough to -aspire after it! O that we had but so much at least as we see daily -thrown away on a poor transitory Earthly Diadem, which sets uneasy on -his head who wears it, and which a longer arm may wrest from his Brows! -But alas it was in our fore-fathers days that the Kingdom of Heav’n -was took by violence; they thought nothing, and we think every thing -too much to Do or Suffer to obtain it! Not but that it is still as -bright and glorious, as truly attractive, but we are dull and stupid we -shut our eyes and won’t behold its Charms. Were we but duly sensible -of this we shou’d think no Posterity so desireable as the Offspring -of our Minds, nor any state so great as the carrying a large Train of -Followers with us to the Court of Heaven! So much Knowledge therefore -as is necessary to engage and keep us firm in our Christian Course, to -fit us to help others in theirs, to stir us up to pursue, and direct us -in our endeavours after one of the brightest Crowns of Glory, does very -well become us; and more than this I do not contend for, being far from -desiring that any one shou’d neglect her Necessary Affairs to amuse her -self with nice Speculations. No; She who has a Family is discharging -part of her Christian Calling whilst She’s taking care for its Support -and Government, and wou’d be very much out, if she lock’d her self in -her Study, when her Domesticks had need of her direction. But there -are few of those to whom I write, who have not a good deal of time to -spare, if you reckon whats thrown away on fantastic Impertinencies, -and ’tis this I wou’d have better employ’d: Were not a Morning more -advantageously spent at a Book than at a Looking-Glass, and an -Evening in Meditation than in Gaming? Were not Pertinent and Ingenious -Discourse more becoming in a visit, than Idle twattle and uncharitable -Remarks? than a Nauseous repetition of a set of fine words which no -body believes or cares for? And is not the fitting our selves to do -Real Services to our Neighbours, a better expression of our Civility -than the formal performance of a thousand ridiculous Ceremonies, which -every one condemns and yet none has the Courage to break thro? - - - - -CHAP. IV. - - _Concerning the Regulation of the Will and the Government of the - Passions._ - - -As the Capacity which we find in our selves of Receiving and Comparing -Ideas is what we call the Understanding, so the Power of Preferring -any Thought or Motion, of Directing them to This or That thing rather -than to another is what we mean by the Will: Whose Regularity consists -in a constant Tendency towards such things as ought to be Prefer’d, or -in a word, in Conformity to the Will of GOD. That GOD’s Will is the -Rule of ours is methinks so plain that it needs no proof; for why do -we Prefer a thing but because we Judge it Best? and why do we Chuse it -but because it Seems Good for us? Now GOD being Infinitely Wise all his -Judgments must be Infallible, and being Infinitely Good he can Will -nothing but what is best, nor prescribe any thing that is not for our -Advantage. This is I dare say what every one Thinks if they think at -all about the matter and is the Rule they wou’d Act by did they give -themselves leave upon all occasions duly to Consider and Weigh what is -propos’d to them. - -But as there are some Ideas which our Understandings receive so early -that they seem to be born with us, which are never totally absent from -our minds, and are in a manner the source of all the rest; so there -are certain Motions or Inclinations inseparable from the Will, which -push us on to the use of that Power, and determine it to the Choice -of such things as are most agreeable to them. Nor shou’d we do amiss -in following these Inclinations did they keep that Impression which -the Author of Nature gave them, which is towards Good in general, or -towards himself, for he only is our True Good, and these are the Wings -of the Soul which shou’d carry it on vigorously towards him. - -Whether there is not in us an Inclination to do what is _Fit_, that is -to think and Act agreeably to a Rational Nature, without considering -our own particular advantage I shall not here dispute. For whether -this be so or no, ’tis certain that in our present Circumstances, we -cannot separate _Fit_ and _Good_ in Reality, tho we may have distinct -Ideas of them. What is really proper for Rational Creatures to do, -tending necessarily to their Happiness, and nothing being able to make -them truly Happy but that which is fit to be done. Besides, so pure an -Inclination being wholly abstracted from Self-Love and Prejudice is not -subject to any Irregularity, and so needs not be spoken of here; and -perhaps so few are acquainted with it, that it will hardly be known -what we mean by it. - -An Inclination therefore after Happiness is that to which we shall at -present reduce all the rest; which Happiness we pursue by removing -as far as we can from that which is uneasie to us, and by uniting -our selves as much as we are able to some Good which we suppose we -want. The former of these being indeed a pursuit of Good, tho not -so Directly as the latter. Good then is the Object of the Will, and -hitherto one wou’d think there were no probability of our straying from -the Will of GOD, and that there were so little need of advising us -to Will as GOD Wills that it is impossible we shou’d Will otherwise; -because whenever we oppose our Wills to his, we change in a manner the -very Constitution of our Nature and fly from that Happiness which we -wou’d pursue. - -But the misfortune is as has been once observ’d already, that we -Will e’re we are capable of examining the Reasons of our Choice, or -of viewing our Ideas so exactly as we must if we wou’d Judge aright. -And the frequent repetition of such unreasonable Choices makes them -Customary to us, and consequently gives a new and wrong bias to our -Inclinations, which upon all occasions dispose the Will to the Choice -of such things as we suppose, tho by mistake, to contribute to our -Happiness. Add to this, that the Passions which are certain Commotions -in the Bloud and Animal Spirits accompanying these Inclinations, -design’d in the Order of Nature for the good of the Body, as the -Inclinations were intended for the Good of the Soul, do so unite -us to sensible things, and represent ’em with such advantage, that -Spiritual Good which seems at a greater distance relishes very little, -and abstracted Truths do not find us so Impartial as to examin them -throughly, and to give them their due Weight, when they’re ballanc’d -against such things as may be Seen and Felt; these being commonly -preferr’d, not for their intrinsic worth, but for their outward Shew -and the Bulk they carry. - -That we always endeavour to be Happy is sufficiently evident, and that -we too frequently fly from GOD who only can make us so, Experience -sadly Demonstrates. Which cou’d not be did we not grosly mistake our -Happiness, as we certainly do whenever we Will any thing in opposition -to the Will of GOD, whatever Appearance of Good it may happen to carry. -’Tis true the Will does always pursue Good, or somewhat represented to -it as such, but it is not always, or rather very seldom, determin’d -to the Choice of what is in it self the greatest Good. And though I -suppose we always Chuse that which in that Juncture in which it is -propos’d seems fittest for our Present turn, yet it is often such -as we wou’d not prefer, did we impartially examin and observe the -Consequences. But we will not do that, chusing rather to Act by the -Wrong Judgments we have formerly made, and to follow blindly the -Propensities they have given us, than to suspend our Inclinations as -we both May and Ought, and restrain them from determining our Will, -till we have fairly and fully examin’d and ballanc’d, according to the -best of our Knowledge, the several degrees of Good and Evil present -and future that are in the Objects set before us. The neglect of which -is at once both our Fault and Misery; Our Fault in that we precipitate -our Choice, refusing to Consider sufficiently to rectifie our Mistakes. -And our Misery because we shall certainly be Disappointed sooner or -later, and be convinc’d that what was so Hastily and Unreasonably -Chosen, ought not even then to have been prefer’d, how Pleasant soever -it appear’d, seeing it neither Was nor Cou’d be Good for us. - -It seems indeed the greatest wonder in the World how any Man in his -Senses can prefer the short Pleasures of Sin, which are attended even -in this Life with Pain and Shame, and a thousand Inconveniencies, -to the Present Delights of Vertue, and the Prospect of a Felicity -Infinite and Eternal, if he does at all compare them. An Eternity of -Joys must needs be preferable to Fifty or Threescore Years of Sinful -Pleasures, weigh them in what Scales you please, and supposing these -much greater than ever any Sinner found ’em, especially since they are -attended with Eternal Pains, and no perverse Inclination can make us -think otherwise if it will allow us to consider. But it will not allow -Consideration, or if it does a little permit it, it deceives us however -with fallacious Salvoes. It fixes our Thoughts on a Present Uneasiness -which it says must be remov’d, and our Desires gratify’d at any rate, -without suffering us to weigh the ill Consequences of doing so. And -perhaps the Wrong bias which we receive from our Evil Inclinations does -not consist in the persuading us that a Present Sinful Pleasure or -Profit, is the Greatest Good, or that it ought to be Prefer’d before -the Favour of GOD and Eternal Beatitude, which whenever we Think of -we must needs acknowledge to be infinitely greater, but in keeping us -from a full Conviction that th’ one can’t be Chosen without Renouncing -th’ other, and in making us unwilling to examine throughly, lest we -shou’d want the pretence of Ignorance or Passion to excuse what our -Consciences can’t but Reproach us with as an unworthy Choice, whenever -we permit our selves to Reflect. - -So that the great aggravation of Sin seems to consist in this, That -the commission of it is a pretending to be Wiser or Stronger than -GOD, an attempt to out-wit him by Fineness, or else by plain Force -to wrest his Felicity from him whether he Will or no. For seeing we -always Will Happiness, and yet wou’d be Happy after another manner than -GOD Wills we shall, we express a Desire, and an Endeavour so far as -we’re able to Oppose and Alter his Will and Order, by reconciling the -gratification of a present unreasonable Appetite with the Enjoyment of -Happiness, tho he has declar’d they can’t be reconciled, and made it in -the ordinary course of things impossible they shou’d. - -[Sidenote: Mr. _Boyle_ Style of Scripture.] - -The Will of GOD then is the Rule of ours, and if it be ask’d how we -shall come to the Knowledge of it? the Answer is ready, that the -Eternal Word and Wisdom of GOD declares his Fathers Will unto us, by -_Reason_ which is that Natural and Ordinary Revelation by which he -speaks to every one; and by that which is call’d _Revelation_ in a -stricter Sense, which is nothing else but a more perfect and infallible -way of Reasoning, whereby we are Clearly and Fully instructed in so -much of GOD’s Will as is fit for us to know. We must therefore Improve -our Reason as much as our Circumstances in the World permit, and to -supply its deficiency Seriously, Devoutly and Diligently study the Holy -Scriptures “than which (to use the words of a most excellent Person) a -Christian needs understand no other Book to know the duty of his Faith -and Life, tho indeed to understand it well, ’tis ordinarily requisite -that a pretty number of other Books be understood.” - -[Sidenote: See P. 114, _&c._] - -In the former Chapter we have laid down a Method of using our Reason so -as to discover Truth, by observing of which ’tis hop’d we may escape -from considerable Errors, and consequently from great Offences. And -tho I can’t say we shall never be Mistaken nor Chuse amiss, yet our -Infirmities will be very pitiable, such as our Just and Merciful Lord -God will never impute to us, tho we our selves ought to be humbled for -and always endeavouring to rectifie ’em. - -After all, the best way to be further Instructed in the Knowledge of -our Duty is to Practise so much of it as we Know already. By keeping -GOD’s Commandments, we get such a sound and strong Constitution of -Soul, as leads us naturally to our True Good. For as a healthy person -whose Tast is not vitiated, is directed by that, without examining -the Philosophy of Bodys to such things as are fit for the nourishment -of his own: So a Divine Sensation gives us a lively relish of what’s -Good, and a perfect aversion to the contrary. It endues the Soul not -only with a Sagacity of Understanding to discern readily what is best, -but likewise with such a Regularity of Will, as makes it even Hate and -Abhor all evil ways. - -A most desirable Temper no doubt, the very top of Human Felicity, but -how shall we obtain it? We find our selves under the power of quite -contrary Inclinations and Relishes, and how to get rid of ’em we know -not. This is indeed a very wretched condition, the only thing that -deserves our Sorrow, yet the Case is not so desperate, but that by the -help of an Almighty Physician we may be Cured, if in good earnest we -set about it. And because the not discerning our true Happiness and the -being accustom’d to pursue a false one is the cause of our Disorder, -somewhat must be done by way of Meditation and somewhat by way of -Exercise. - -Now I know not any Subjects more proper for our Meditation on this and -all occasions, than our own Nature, the Nature of Material Beings, and -the Nature of GOD; because it is thro the mistake of some of these that -our Inclinations take a wrong bias, and consequently that we transgress -against GOD, our Neighbour and our selves. For did we consider what -we Are, that Humane Nature conflicts in the Union of a Rational Soul -with a Mortal Body, that the Body very often Clogs the Mind in its -noblest Operations, especially when indulg’d. That we stand not singly -on our own Bottom, but are united in some measure to all who bear a -Human Form, especially to the Community amongst whom we live, and yet -more particularly to those several Relations we may have in it. Did we -go on to consider what are the proper Duties and Enjoyments of such a -nature as ours, that is, what performances do naturally result from -those Capacities we find our selves endow’d with, which may therefore -be reasonably expected from us, and what sort of Pleasures we are made -to relish. Again, were we so far at least Philosophers, as to be able -to pass a due estimate on Material Beings, did we know ’em so well as -not to prize them above their real value. Did we in the last place -contemplate the Author of our Being, _from_ whom we Derive and _to_ -whom we owe our _All_; and insted of prying saucily into his Essence, -(an insufferable presumption in Creatures who are ignorant of their -own) or pretending to know more of him than he has thought fit to -communicate in his Word, and in that Idea of Infinite Perfection which -he has giv’n us, Frequently, Seriously and Humbly Meditate on what he -has been pleas’d to unveil. Did we but employ so much of our Time and -Thoughts on these things as we do on our Sins and Vanities, we shou’d -not be long in discerning the good effects. - -For I question not but that we shou’d be convinc’d that the Body is -the Instrument of the Mind and no more, that it is of a much Inferior -Nature, and therefore ought to be kept in such a Case as to be ready -on all occasions to serve the Mind. That the true and proper Pleasure -of Human Nature consists in the exercise of that Dominion which the -Soul has over the Body, in governing every Passion and Motion according -to Right Reason, by which we most truly pursue the real good of both, -it being a mistake as well of our Duty as our Happiness to consider -either part of us singly, so as to neglect what is due to the other. -For if we disregard the Body wholly, we pretend to live like Angels -whilst we are but Mortals; and if we prefer or equal it to the Mind we -degenerate into Brutes. The former indeed is not frequent, it is only -to be found amongst a few Scrupulous Persons, who sometimes impose -such rigors on the Body, as GOD never requires at their hands, because -they are inconsistent with a Human Frame. The latter is the common and -dangerous fault, for the most of us accustom our selves to tast no -other Pleasures than what are convey’d to us by the Organs of Sense, we -pamper our Bodies till they grow resty and ungovernable, and instead -of doing Service to the Mind, get Dominion over it. - -Thus we learn what is truly to Love our selves: for tho Self-Love as it -is usually understood has a very ill Character and is the Root of Evil, -yet rightly apply’d it is Natural and Necessary, the great inducement -to all manner of Vertue. They cannot be said to Love their Body who -wou’d not willingly suffer a little pain in a Finger to preserve -an Arm, much more to save their Life; nor do they in reality love -themselves, who wou’d not readily suffer any uneasiness in their Body, -which may conduce to the good of their Mind; and who do not prefer the -least probability of bettering their condition in the next Life, to all -the Conveniencies of this, nay even to Life it self. - -Again, when we consider that we are but several Parts of one great -Whole, and are by Nature so connected to each other, that whenever one -part suffers the rest must suffer with it, either by Compassion or else -by being punish’d for the want of it, we shall never be so absurd as -to fancy we can do ourselves a Service by any thing Injurious to our -Neighbours. - -And finding both that we’re endow’d with many excellent Faculties, -which are capable of great Improvement, such as bespeak in us somewhat -too Divine, to have it once imagin’d that it was made for nothing else -but to move a portion of Matter 70 or 80 Years; to Act only on the -Stage of an Unjust and Ill-natur’d World, where Folly and Wickedness -usually go away with the Reward that is due to Wisdom and Vertue: And -yet that for all these Excellencies, somewhat is still wanting to -complete our Happiness, we do not find intire Felicity in our selves, -but we are conscious of many wants which must be supply’d elsewhere. -We therefore look about to see where we may meet with this Supply, and -Material Beings with which were compass’d do first present themselves. -These are the Objects of our Senses, it is at their presence that the -Body tasts all its Pleasures, no wonder therefore if it endeavour to -persuade us that our Good is here, tho a little Consideration, if not -our frequent disappointments when we seek no further, were sufficient -one wou’d think to convince us that it is not. For when we come to -weigh ’em in an impartial consideration we discern, that as they are -GOD’s Work they have a Perfection suitable to their several Natures, -and are as perfect as is consistent with the several Ranks and Stations -they are plac’d in, so that consider’d Positively they are not to be -Contemn’d, since they set forth the Wisdom, Power and Goodness of their -Maker. But if we compare them with the Human Soul they appear of -little value, and of none at all in comparison of Him who made them; -and since their Nature is beneath, and their Worth much less than ours, -we cannot find our Happiness in ’em. They contribute ’tis true to the -Preservation and Ease of the Body, they help to make it fit for the -Service of the Mind; But since a very few of ’em will do this, the rest -are but a load and trouble, so far from being useful, that they indeed -hurt us, unless they’re made to minister to Charity and Contemplation. - -Let then these little things be drawn aside, these Clouds that hide -the most adorable Face of GOD from us, these Mud-walls that enclose -our Earthly Tabernacle and will not suffer us to be pierc’d with the -Beams of his Glory, and wounded, not to Death but Life, with the Arrows -of his Love and Beauty. In him we find that infinite Good which alone -can satisfie us, and which is not to be found elsewhere! Somewhat in -which we lose our selves with Wonder, Love and Pleasure! Somewhat too -ineffable to be nam’d, too Charming, too Delightful not to be eternally -desir’d! And were we not sunk into Sense, and buried alive in a croud -of Material Beings, it might seem impossible to think of any thing but -Him. For whether we consider the Infinite Perfection of his Nature, -or the Interest we have in, and our intire dependance on him. Whether -we consider him as Maker and Governor of all things, as filling all -places, intimately acquainted with all Events, as Righteous in all his -ways, and holy in all his works. Whether we contemplate his Almighty -Power; or what seems more suitable to our Faculties and Condition, the -Spotless Purity of his Nature, the Moral Rectitude of his Will, which -guided by Infallible Wisdom always Chuses what is Best. And more -particularly his Infinite Goodness, his Beneficence to the Children of -Men; that he is not only Good in himself, but that he is also _Our_ -Good, the only Amiable Being, who is altogether Lovely, and worthy -of All our Love, the Object of our Hope, the Sum of our Desire, the -Crown of our Joy, without whom we shall for ever Languish and Grieve; -Enjoying whom we have nothing to Fear, nor any thing to Hate but what -wou’d deprive us of that Enjoyment. If we consider how much he has -done to render us capable of this Happiness even when we fled from it; -what affronts he has put up, with what Patience he bears our Follies -and solicits our Return, in a Word, all the Wonders of his Love in -Christ Jesus! We cannot sure do less than fix our Thoughts for ever on -Him, and devote our selves Intirely to Him! All our Passions will be -Charm’d, and every Inclination attracted! We shall no more dispute his -Will, nor seek exemption from it, but with all Sincerity of Heart, and -ardent Desire cry out, _Lord what wilt thou have me to do? Not my Will -Lord, but thine be done!_ The business of our Lives will be to improve -our Minds and to stretch our Faculties to their utmost extent, that so -we may have the fullest enjoyment our Nature will admit, of this ever -satisfying and yet ever desirable, because an Infinite, and our True, -Good. - -As to what is to be done by way of Exercise, not to enter too far into -the Philosophy of the Passions, suffice it briefly to observe: That by -the Oeconomy of Nature such and such Motions in the Body are annext -in such a manner to certain Thoughts in the Soul, that unless some -outward force restrain, she can produce them when she pleases barely -by willing them; and reciprocally several Impressions on the Body -are communicated to, and affect the Soul, all this being perform’d by -the means of the Animal Spirits. The Active Powers of the Soul, her -Will and Inclinations are at her own dispose, her Passive are not, -she can’t avoid feeling Pain or other sensible Impressions so long -as she’s united to a Body, and that Body is dispos’d to convey these -Impressions. And when outward Objects occasion such Commotions in the -Bloud and Animal Spirits, as are attended with those Perceptions in the -Soul which we call the Passions, she can’t be insensible of or avoid -’em, being no more able to prevent these first Impressions than she -is to stop the Circulation of the Bloud, or to hinder Digestion. All -she can do is to Continue the Passion as it was begun, or to Divert it -to another Object, to Heighthen or to let it Sink by degrees, or some -way or other to Modifie and Direct it. The due performance of which is -what we call _Vertue_, which consists in governing Animal Impressions, -in directing our Passions to such Objects, and keeping ’em in such a -pitch, as right Reason requires. - -By which it appears that it is not a fault to have Passions, since -they are natural and unavoidable, and useful too; for as the -Inclinations are the Wings of the Soul, so these give Life and Vigor -to the Inclinations, by disposing the Body to act according to the -Determination of the Mind. But the fault lies here, we suffer ’em too -often to get the Mastry of the Mind, to hurry it on to what Objects -they please and to fix it there, so that it is not able to consider -any Idea but what they present. Whereas the Soul can if she please, -and if she makes use of her Authority in time, divert the Course of -the Spirits, and direct ’em to a new Object, by Limiting or Extending -her Ideas, and by laying aside those the Passions excited, and -entertaining new ones. Nay, if we do but forbear to revolve such -Considerations as are apt to continue the Commotion of the Spirits, it -will cease of it self. This is what we _can_ and _ought_ to do, and -if we do not perform it, we act rather like the Slaves of Sense than -Creatures endued with Reason; but if we do, we can hardly receive any -Injury from the Passions. - -The way therefore to Govern ’em is to be always in a Temper fit for -this, Recollect and Compos’d, holding our Minds in as even a poise as -ever we can between Mirth and Melancholy, one of which Stupifies the -Soul and the other Dissolves it; and both of ’em weaken and dispose it -for Passion. Nothing but what feeds the ill humor will make Impression -whilst it is under the power of _this_, nor any useful thing stay -in it, but it lies open to all manner of evil, when it is violently -agitated by _that_. Too much of either rendring us unfit to Converse -with our selves or others; such a mixture of both as makes us Serious -without Sourness, and Chearful without Levity, being the happy Temper. -It is by surprize that the Passions injure us, they violently attack -our Reason when she is not prepar’d to receive them, so that the Will -is determin’d all of a sudden by Confuse Perceptions and Sensations. -Nor is it easie to repulse them when once they have gain’d ground, -because they often bribe our Guard, and get the Mastry of us by those -very Considerations which shou’d have been arm’d against ’em. But -Recollection, a sedate and sober frame of Mind, prevents this Mischief, -it keeps our Reason always on her Guard and ready to exert her self; -it fits us to Judge truly of all occurrences, and to draw advantage -from whatever happens. This is the true Art of Prudence, for that -which properly speaks us Wise, is the accommodating all the Accidents -of Life to the great End of Living. And since the Passiveness of our -Nature makes us liable to many Sufferings which we cou’d wish to avoid, -Wisdom consists in the using those Powers, which GOD has given us the -free disposal of, in such a manner, as to make those very things which -befal us against our Will, an occasion of Good to us. - -For if we do not live like Machines, but like Reasonable Creatures, -that is if we Observe, Examine and Apply whatever comes under our -Cognizance, every Turn in our own and our Neighbours Life will be -Useful to us. It is not to be deny’d that we’re generally Critical -Observators on our Neighbours, but I’m afraid it is with an Ill not a -Good Design. We do’t to feed our Pride by an ungenerous insulting over -their Infirmities, or thinking to Excuse and Justifie our own Faults by -theirs. But we seldom set a mark on the Precipices from whence they -fell that we may avoid ’em, or note their False Steps, that ours may be -more Exact. - -And indeed as things are usually manag’d, since Modesty, Breeding, or -Sheepish Cowardise, restrains even those who are capable of bettering -Conversation, from Edifying Discourses, the only use we can make of -that Time which the World borrows of us and Necessary Civility exacts, -is to lay in Matter of Observation. I do not mean that we shou’d make -Ill-natur’d Remarks, or Uncharitable Reflections on Particular Persons, -but only that we take notice of the several workings of Human Nature, -the little turns and distinctions of Various Tempers; there being -somewhat peculiar almost in every one, which cannot be learn’d but by -Conversation and the Reflections it Occasions. For as to the main, we -learn it by looking into our own Hearts, one Person being but the -Counterpart of another, so that they who thorowly Know themselves have -a right Idea of Mankind in general, and by making reasonable allowances -for Circumstances, may pretty well guess at Particulars. - -But even the Knowledge of our selves is not to be had without the -Temper here recommended. For since the Passions do mostly depend on the -Constitution of the Body, Age, Education and way of Living; so that -the same Object does not only Affect several Persons differently, but -variously moves the very same Person at several Seasons; and there was -once a time perhaps, when that which puts us now in a ferment had no -power to move us: We must therefore to the general consideration of -Human Nature already spoken of, add a more minute inquiry into our own; -Observing our Particular Passions, that especially to which we’re most -inclin’d by Nature, on which all the rest in a manner depend; and all -the Peculiarities that are to be found in our own Temper. Very great -things many times depending on a trivial Humour; nor is it so often -Reason, as our particular way of using it that determines our Thoughts -and Actions. Now nothing less than a continual Watch and Application -can procure us a sufficient Acquaintance with our selves, we cannot -well discern what Objects most sensibly touch us; which is our weakest -side; by what means it is Expos’d or Strengthened; how we may Restrain -or rightly Employ a Passion we cou’d not Prevent; and consequently grow -strong by our very Infirmities, whilst we make them an occasion of -Exercising and Encreasing our Vertue unless we’re always in a watchful -Frame, unless we make Remarks even whilst the Passion is working, -and Constantly attend the least beatings of our own Heart. Our own -Heart which is indeed one of the best Books we can Study, especially -in respect of Morality, and one principal Reason why we’re no better -Proficients in useful Knowledge, is because we don’t duly consult it. - -Again, we shou’d endeavour to render Spiritual and Future things as -Present and Familiar as may be, and to withdraw as much as we can from -sensible Impressions, especially from such as attack us violently. -She whose Mind is busied about the former will find ’em of Weight and -Moment sufficient to employ all her Passions, whilst the other will be -scarce taken notice of; or be look’d on with Indifferency, because they -appear to deserve very little Admiration, Joy, or Sorrow, and are not -of value enough to discompose the Mind. And tho we have not Ambition -to aspire to St. _Paul_’s Perfection, who was _Crucified to the World -and the World to him_, a greater Character than that of _Universal -Monarch_; tho we think it impossible to be wholly Insensible to it -whilst we live in it: Yet sure we can’t deny that it is Possible, and -very much our Duty, to be more indifferent to the Objects of Sense than -the most of us are. For we certainly do amiss if we fix our Eyes and -Thoughts so constantly on ’em, as that at last we take them for the -most considerable things, and imagine that our Happiness is here; or, -tho we can’t be so gross as to _believe_ this, yet if we _act_ as if -we did; It wou’d become us much better to argue, that the Possession -of these Worldly Advantages which Mankind so much contend for, is Good -if it can procure us Eternal Felicity; and that the Want of ’em is an -Evil, if it exclude us from the Kingdom of Heav’n. - -By which we learn how necessary it is to Retire and Meditate -frequently; and how much it becomes us to keep out of the way of -Theatrical Shows and inordinate Merriments, and not so much as to -enter into a Parley with those Pomps and Vanities we renounc’d in our -Baptism. For tho some extraordinary Tempers may make use of these to -stir up the Powers of their Soul, and to give them a greater aversion -to Vanity, as some Poysons are said to be Antidotes against others, -yet for the most part they have an ill Effect: Because they deprive -the Soul of real Joy and divine Serenity, by making too strong an -Impression on the Senses, whereby the Animal Spirits are very much -Mov’d and Exhausted, and being spent on trifles the Mind is left Dull, -Unactive, and Melancholy too, especially if it Reflect on its Actions -as it ought; so natural and necessary is it, that Vain Mirth shou’d -conclude in Heaviness. - -[Sidenote: _Les Passions de l’Ame._] - -Again, the Passions consider’d as Bodily Impressions only, excite us -many times to the Gratification of the Animal in prejudice of the -Rational Nature. For tho Mankind had Originally no Appetites but what -might Innocently be satisfied; yet since our Degeneracy, and that we -have lost the true Relish of Good and Evil, they often give us false -alarms, stirring us up to Pursue or Avoid what indeed we Ought not, -if we consult our Good in the Main, and not the pleasing of a Part, -nay the Worst part of us. But if we consider ’em as attending our -Inclinations, they can do no hurt, let ’em be as Brisk and Active as -they can, provided they fix on their Proper Objects. Now what these are -is to be found by the Nature of the Passions, by which we are led to -the Use of ’em, since every thing ought to be employ’d about that which -it is fitted for. But this being already accounted for by _Des Cartes_ -and _Dr. More_, in his excellent _Account of Vertue_, I cannot pretend -to add any thing to what they have so well Discours’d. Only as a -further confirmation of what has been already said we may observe; That -Admiration gives Rise to all the Passions; for unless we were Affected -with the Newness of an Object, or some other remarkable Circumstance, -so as to be attentively engag’d in the Contemplation of it, we shou’d -not be any wise mov’d, but it wou’d pass by unregarded. And therefore -’tis very necessary not to be struck with _little_ things, or to busie -our Minds about ’em, but to fix all our Attention on, and to keep all -our Admiration for things of the greatest moment, such as are those -which relate to another World. - -We may further observe, that there is a leading Passion almost in -every one, to which the Temper of their Body inclines, and on which -the rest do in a manner wholly depend, especially if it be confirm’d -by Education and Custom, so that if we duly manage _this_, we have -the Command of all. Some are more subject to _Fear_, some to _Hope_, -to _Joy_, _Sorrow_ or the like, than others; but _Love_ seems to be -the predominant Passion in every one, and that which makes one of -the former more remarkable than another, is only because it has been -oftner mixt with Love. And indeed, since this is at the bottom of -all the Passions, one wou’d think they’re nothing else but different -Modifications of it, occasion’d by some Circumstance in the Subject -or Object of this Passion. Thus _Desire_ is a Love to Good consider’d -as Future; _Hope_ the Passion that disposes us to believe we may, and -_Fear_ that we shall not obtain it. _Joy_ is a pleasant Commotion -of the Soul in the Fruition of the Good we Love; and _Sorrow_ a -disagreeable one occasion’d by the want of it, or presence of its -contrary. The like may be said of the rest, for even _Hatred_ tho it -appear directly opposite to Love, may be refer’d to it, the very same -motion that carrys the Soul towards Good, carrying her also from those -things which wou’d deprive her of it, which on that account are call’d -Evils, and why do we Hate any thing, but because it does some way or -other hinder our Enjoyment of what we Love? - -If therefore our Love be Right, the rest of our Passions will of course -be so; and our Love which is _a motion of the Soul to joyn it self to -that which appears to be grateful to it_, will then be right when our -Notions of Good and Evil are; That is, when we do not take up with -Imaginary or Particular, but pass on to the Sovereign Good, to GOD who -is the only proper and adequate Object of our Love, as Sin is of our -Hatred, all things else being no otherwise to be Pursued or Avoided, -than in proportion to the Relation they bear to these. So that if we -Love GOD with _All_ our Soul, as He certainly Deserves, and as we -certainly Must if we wou’d be Happy; we shall be so taken up with the -Contemplation and _Admiration_ of his Beauties, have so boundless an -_Esteem_, such an awful _Veneration_ for, and so great a _Contempt_ of -all things in Comparison of Him; that our _Desires_ will be carried -out after nothing but GOD, and such things as may further our Union -with Him. His Favour, and the Light of His Countenance will be the -Object of our _Hopes_, nor shall we much _Fear_ any thing but His -Displeasure. No _Grief_ will pierce our Heart but for our many Offences -against, and our Imperfect _Enjoyment of Him_. _We shall perfectly -Hate all evil ways_, be _Jealous_ of Sin at the remotest distance, and -_suspect_ every thing that has the least appearance of a Temptation. We -shall be extremely Watchful over all our Actions, and never Resolve -upon any till we’re fully assur’d it is conformable to his Will and -Pleasure. Whither will not our _Emulation_ rise, what Difficulties -won’t our _Courage_ surmount, when th’ Enjoyment of a GOD is what -we aspire to! The defects of our Services, and our failings in our -Duty towards Him, will be the only occasion of _Shame_; for Reproach -from Men when suffer’d for His sake will be counted a high Encomium, -and his Approbation our only _Glory_. If ever we are _Angry_ it will -be when His Laws are Contemn’d and Right Reason violated; a just -_Indignation_ will arise when the Worthless are Prefer’d, and Merit -is left unregarded. His Favourites will be ours, we shall dispense -our _Good-will_ to every one proportionably as they are dear to Him; -and shall think our _Gratitude_ can never enough express it self, to -that Bountiful Being from whom we receiv’d our All. And Oh! with what -_Joy_ and _Satisfaction of Mind_ shall we proceed in every step of -this! how pure and exalted is that Pleasure, how highly entertaining, -which results from the right use of our Faculties, and Fruition of the -Sovereign Good! Happiness is the natural Effect as well as the Reward -of an Ardent Love to GOD, and what necessarily flows from it, Universal -Piety: That Holy Soul is always serene, and full of unutterable Bliss, -whose Reason Directs, and whose Passions readily Obey, whilst both are -Guided by his Will and Spirit who is Infallible. She tasts a Pleasure -which the World can neither give nor take away, nor can Worldly Minds -so much as Imagine it: She is satisfied with the Past, Enjoys the -Present, and has no Solicitude for, but a Joyful Expectation of what’s -approaching. For why the Dawnings of a Blisful Endless Day, break -forth already in that Happy Mind, whose Temper and Constitution is -Heavenly; it has a Foretaste, and thereby a well-grounded Assurance, of -never-ceasing Joys to Come! - -So far (by the way) is Religion from being an Enemy either to Nature -or Pleasure, that it perfects the one, and raises the other to the -greatest height. It teaches us the true Use of the Creatures, keeps -us from expecting more in them than we can ever find, and leads us to -the Enjoyment of the Creator who only can satisfie us. For I wou’d -fain know of any experienced Person, whether any of the Delights of -this World did ever answer Expedition when Enjoy’d, and whether the -Joys of Religion do not exceed it? We come to the first with mighty -hopes and are always Disappointed, to the last we approach with Fear -and Trembling, supposing it will rob us of all the Satisfactions of -Life, we shrink at the Pain and Difficulty, and thats the only thing -in which after a little Trial we find our selves much mistaken. Good -Christians being indeed the truest _Epicures_, because they have the -most tastful and highest Enjoyment of the greatest Good. - -[Sidenote: Ladies Calling.] - -For GOD is too Kind and Bountiful to deny us any Pleasure befitting -our Nature; he does not require us to relinquish Pleasure, but only -to exchange the Gross and Insipid for the Pure and Relishing, the -Pleasures of a Brute for those of a Man. He wou’d not have us enslav’d -to any Appetite, or so taken up with any Created Good whatever, as not -to be able to maintain the Empire of our Reason and Freedom of our Will -and to quit it when we see occasion. And this is all that the Rules -of Self-Denial and Mortification tend to so far as they are Rational, -they mean no more than the procuring us a Power and Disposition to do -that which we come now in the last place to recommend, which is, To -sanctifie our very Infirmities, to make even the disorderly Commotions -of our Spirits an occasion of producing Holy Passions. It were better -indeed if they were rais’d upon a right Principle; that the Passions -did not move the Mind, but the Mind the Passions; and that the Motives -to Religion were not Sensitive but Rational. However in the Infancy -of our Vertue, it may not be amiss to make some use of our Vices, and -what we advise if it serve no other end, ’twill help at least to break -Ill-Habits and that’s a considerable benefit. Agreeable to which did -an excellent Author bespeak the Ladies sometime ago: _Let her that -is Amorous, place her Love upon him who is the Chiefest among ten -thousand; she that is Angry turn her edg against her Sins; she that is -haughty disdain the Devils Drudgery; she that is Fearful dread him who -can destroy, both Body and Soul in Hell; and she that is sad reserve -her Tears for her Penitential Offices._ Which, with the rest of that -Authors Ingeniuous and Kind Advice, I heartily wish were not only to be -seen in their Closets, but transcrib’d in their Hearts and Legible in -their Lives and Actions. - -Now in order to this, if our guard has been surpriz’d, and some -sensible Impression has strongly broke in upon us, so that we find our -selves all in a ferment, let us manage the Opportunity discreetly, -change the Object and hallow the Passion. Which is no very difficult -thing, for when a Passion is boyling it will spend it self on any -Object that we please to fix it on. And the Proper Objects of our -Passions, being most considerable in ’emselves, and naturally most apt -to move us if we’ll but give them fair play, that is allow ’em a place -in our Thoughts, they’ll work out the other, and make our Passions what -they shou’d be: We have a plain Instance of this in Afflictions, in -which our _Grief_ is at first excited by some outward Cause, and when -that has softned us, the Spirit of GOD who is never wanting unless we -Neglect or Quench him, improves this Worldly into a _Godly Sorrow_ that -worketh Repentance not to be Repented of. - -Besides, as there is a Pleasure in the Passions as well as in all the -genuine Operations of Nature, so there’s a Pain accompanying ’em when -misplac’d, which disposes the Mind to a readiness to rectifie them, -that so it may enjoy the Pleasure without mixture of Pain. If therefore -we assist it with a little Meditation, it will readily come over; and -tho we may find it difficult absolutely to quash a Passion that is once -begun, yet it is no hard matter to transfer it, so that it may pour -forth it self in all its pleasing transports, without fear of danger, -or mixture of uneasiness. - -But a Caution will not be amiss, which is, that we don’t mistake the -Fits of Passion for a Spirit of Piety and Devotion. They are good -beginnings ’tis true, but if we’re only wafted up to Heaven in our -Closets, and shew forth nothing or very little of it in our Lives -and Conversations, we may cheat our selves with the conceit of being -Holy, but neither GOD nor Man will be so impos’d on. She who mourns -for her Sins, tho never so bitterly, and yet returns to them at the -next occasion, gives a very good Evidence of her Weakness, but none of -her Repentance. She who pretends to never so great transports of Love -to GOD, and yet is wedded to the world, can part with nothing for his -sake, nor be content and easie when He only is her Portion, gives Him -good words, and makes Him many fine Complements and that’s the whole -of the matter. She who makes shew of great Awe and Reverence towards -the Divine Majesty at Church and has no regard to Him in the World -his larger Temple, as good as declares that she thinks his Presence -confin’d to a place, or that she hopes to commute a Days neglect for -an Hours Observance, and expresses her Contempt of GOD much more than -her Veneration. How can she profess to Hope in Him who is Anxious and -Solicitous about the least Event? Or say that her Desires are fix’t on -GOD who has a great many Vanities and Sensual Aptites to be Satisfied? - -Nor are we less out of the way when we tincture our Religion with our -Passions, and fashion an Idea of it according to our own Complection -not the tenor of the Gospel. Hence comes that great diversity we meet -with both in Practice and Theory, for as there is somewhat Peculiar -almost in every ones Temper, so is there in their Religion. Is our -Disposition Sad and Cloudy, are we apt to take Offence, Suspicious -and hard to be pleas’d? we imagine GOD is so, Religion is not our Joy -but our Task and Burden, we become extremely scrupulous and uneasie -to our selves and others. And if Resolution and Daring be joyn’d with -our Melancholy, and Temptations fall pat in our way, we discard such -a troublesome Religion and set up for Atheism and Infidelity. On the -other hand, if we’re Fearful and Timerous our Superstition has no -bounds, we pay less regard to those Laws our Maker has prescrib’d, than -we do to those Chimera’s our own Fancy has invented to reconcile Him. -A mistake which the Brisk and Jovial are sensible of, but not of the -contrary extreme they run into; they discern that GOD’s ways are ways -of Pleasantness, and all his Paths are Peace, that Good Christians -live the Happiest Lives, ’tis their Duty to Rejoyce evermore, and all -the good things of the World are at their service. All which is very -true, but then it is as true, that their Pleasures are not Sensual -but Rational and Spiritual, which is not a lessening, but an Addition -to their Character; that we are to Use the World so as not to abuse -either our selves or it, to testify on all occasions our Moderation and -Contempt of it, to be ready to quit it, nay even to part with Life it -self when ever they come in competition with our Duty. In a word, if -our Anger against our own Sins provokes us to be Peevish with others, -tho not so good as they shou’d be, it goes too far. If our Zeal finds -fault with all who do not come up to our Heights, or who don’t express -their Devotion in our way, it is not according to Knowlege, that is, it -is not Discreet and Christian. If our great Love to GOD takes us up so -much, that we think we may be morose and ill-natur’d to our Neighbour, -we express it in a very disagreeable way: And I dare say it wou’d be -more acceptable to Him, if insted of spending it all in Rapture and -Devotion, a part of it were employ’d in Imitating his Beneficence to -our Fellow-Creatures. - -To wind up all; The Sum of our Duty and of all Morality, is to have a -Temper of Mind so absolutely Conform’d to the Divine Will, or which is -the same in other words, such an Habitual and Intire Love to GOD, as -will on all occasions excite us to the Exercise of such Acts, as are -the necessary consequents of such a Habit. This frame and Constitution -of Soul is what we must all our Life time Labour after, it is to be -begun, and some Proficiency made in it whilst we stay on Earth, and -then we may joyfully wait for its Consummation in Heaven, the reason -why we cannot be perfectly Happy whilst we tarry here, being only -because we can have this Temper but Imperfectly. The want of which is -the Hell of the Damn’d, the degree of their misery bearing a proportion -to their opposition to the Divine Will. For Happiness is not _without_ -us, it must be found in our own Bosoms, and nothing but a Union with -GOD can fix it there; nor can we ever be United to Him any other wise -than by being like Him, by an Intire Conformity to his Will. - -Now she who has obtain’d this blessed Temper, whose Will is Right, and -who has no Passion but for GOD’s Service, is pleas’d that his Wisdom -shou’d Chuse her Work, and only prepares to dispatch it with the -greatest Diligence and Chearfulness. She keeps All his Precepts, and -does not pick and Chuse such as are for her turn, and most agreeable -to her own Humor; but as she does every thing for His Sake, so is she -easy and pleas’d under all his Dispensations; is truly indifferent to -Applause, and fully content with GOD’s Approbation. Indeed the Conquest -of our Vanity is one of our last Triumphs, and a Satisfaction in all -GOD’s Choices for us, from a full Conviction that they are most for our -advantage, the best Test of a Regular Will and Affections. For these -are heights to which we can’t arrive till we have travers’d over all -the Paths of Vertue, and when once our Passions are reduc’d to this, I -know not in what they can oppose us. - -Not but that we’re strictly oblig’d to _Provide for honest things in -the Sight of Men_ as well as of _GOD_, to do nothing but what is of -_Good Report_; _to Abstain from all Appearance of Evil_; not to _give -Occasion_ of Slander to those who desire and _Seek_ it; but to _Let -our Light so shine before Men, that they may see our Good-works and -Glorify our Father who is in Heaven_. But when we have done this, and -have taken all possible care to approve our selves to GOD and Man, -can we be at Ease if we fail in the latter? Are we more desirous of a -Good than a Great Reputation? and wou’d we not to get a Name amongst -our Fellow Servants, do any thing that may in the least Offend, or be -less acceptable to our Common Master? Can we bear the being Censur’d -as Singular and Laugh’d at for Fools, rather than comply with the evil -Customs of the Age? and are we much more Covetous of the Substance -_Vertue_, than of the Shadow _Fame_? If it be so we’re pretty sure -that all is Right, and that GOD’s will is the Rule, and his Glory the -End of all our Actions. It goes to a good Womans heart to receive that -Commendation which the good-nature or Civility of another bestows on -her, when she knows she does not Merit it, and to find whilst she’s -applauded abroad, a thousand Follies, Mistakes and Weaknesses in her -own Mind. All the use that she makes of her Credit and Esteem in the -World, is to excite her to Deserve it, tho at present perhaps she does -not, and _Really_ to come up to that Character which all are Ambitious -to have. - -Again, what is said of Submission and a perfect acquiescence in the -Divine Will, is not to be so understood as if it were a fault to change -our Circumstances when we’re fairly and honestly call’d to’t, or that -we might not seek by honourable ways to enlarge them if they sit too -strait. But it is design’d to correct that Complaining humor, which -makes us always dissatisfied with the Present, and longing after a -Change; which, how Religious soever we wou’d appear, is a very sure -sign that our Passions are not mortified nor our Will reduced to a due -Regularity: As hers is without doubt who can be pleas’d when even her -most innocent Desires are denied, when she is disappointed in what she -thinks her Best Designs. For such an one has nothing in her Temper that -Sensible Impressions can so strongly fasten on, as to discompose her -Mind; and what can she meet with to seduce her to Unlawful, who desires -not to be her own Chuser in Lawful and Indifferent things? - -The Laws of GOD have a Natural and Inward Goodness, which wou’d -recommend them to a Rational Mind tho they were not injoyn’d, and -therefore no wonder that Temper inclines one, Conveniency another, and -Reputation a third to the Practise of some of them. But a Will duly -regulated passes over these and is acted by a higher Motive, she who is -Religious upon a Right Principle regards the Will of GOD only, for that -and that alone is able to carry her Uniformly and Constantly thro all -her Duty. Thus Acts of Beneficence, Liberality and Charity, are full -of Lustre, they procure for their Possessor a lofty Character, and -therefore whether we Value them or no, we’re willing however to _seem_ -to be fond of ’em. We fancy what mighty things we wou’d do were we in -such or such a Persons Circumstances, and long to be Rich and Great -that we may Relieve the Needy and Rescue the Oppressed. But we are -not so forward in aspiring after Poverty, tho nothing shews a Braver -Mind than the bearing it Nobly and Contentedly; we care not to be the -Oppressed Person, that we might exercise Meekness and Forgiveness, -Patience and Submission. Not but that the Vertues of Adversity are as -lovely in themselves, and as Acceptable to GOD as those of Prosperity, -or rather more so, because they express a greater Love to GOD, are -more opposite to Vicious Self-Love, and do more eminently declare the -Veneration we have for the Divine Wisdom and Goodness, which we can -Adore and Delight in, which we can Justify and Applaud even in the -most uneasy Circumstances. But they don’t make so great a Figure in -the World, they don’t feed our Vanity so much, nor are so agreeable to -Flesh and Bloud, and that’s the reason why we care not for them. - -’Tis true we profess that we desire Riches and Honour, a great -Reputation and Theater in the World, on no other account but to do GOD -Service. But if we are real in this, why don’t we perform so much as -we might in our Present Station? Alas! we Cheat our selves, as well -as endeavour to impose on others; and under Pretence of seeking GOD’s -Glory, in Reality pursue nothing but our own. For had we indeed that -Esteem for GOD and Intire Conformity to his Will, which is at once both -the Duty and Perfection of all Rational Beings, we shou’d not complain -of his Exercise of that Power, which a Prince or even an Ordinary -Master has a Right to; which is, to set his Servants about such work as -he thinks them fittest for. If we allow that GOD Governs the Universe, -can we so much as imagine that it is not Govern’d with the Greatest -Justice and Equity, Order and Proportion? Is not every one of us plac’d -in such Circumstances as Infinite Wisdom discerns to be most suitable, -so that nothing is wanting but a careful observation whither they lead -us, and how we may best improve them? What reason then to complain of -the Management of the world? and indeed except in the Morals of Mankind -which are visibly and grossly deprav’d, I see not why we shou’d so much -as wish for any alteration. The Wicked Prosper sometimes and what then? -shall we grudge them their Portion _here_, since that’s their All, and -alas a very sorry one! - -Besides, this world is not a soil for perfect Happiness to Grow in, -Good and Evil are blended together, every Condition has its Sweet and -Bitter, we maybe Made by Adversity and ruin’d by Prosperity according -as we manage them. Riches and Power put opportunities of doing Good -into our hands, if we have a Will to Use them, but at the same time -they furnish us with Instruments of doing Evil. They afford us at once -the Conveniences of Life and fuel for irregular Appetites. They make us -known to others, but many times hinder us from being acquainted with -our selves. They set us in view, so that if our Example be Bright it -becomes the more Illustrious; but we must also remember that our Faults -are as conspicuous as our Vertues, and that Peoples eyes are most -intent on _those_, and most inquisitive to find ’em, so that even our -innocent Liberties are many times misconstrued. - -By Obscurity, and a Narrow Fortune, we’re depriv’d of somewhat -Necessary or Commodious to our Present Living, but are quickned to a -more diligent concern for a Life to Come; we don’t find our Good things -_here_, and common Prudence will teach us to take care that we may -enjoy them _hereafter_. If we do not Possess much, we have not much to -Lose, nor such great Accounts to make; have little Business and less -Authority with others, but hereby the more Command of our own Time and -Thoughts. Our Vertue is plac’d in an ill-light, and our Wisdom rejected -with a _What Impertinents are these, who pragmatically attempt to -Instuct their Betters_? but we have fewer Temptations to shock the one, -and greater Advantages, as things are commonly manag’d to improve both. -We’re expos’d to the Contempt and Outrage of the World, but that makes -us less in love with it, and more ready to welcome Death, whene’er it -brings the kind Releasing Summons. - -It may be thought a considerable omission that no directions have bin -given, any further than the management of our _Own_ Inclinations and -Passions; tho’t be very advantageous to know how to deal with other -Peoples, both in regard of Education, and of the Influence that they -have on ours. But I have this to say, that Education is a beaten -Subject, and has been accounted for by better Pens than mine: And that -in this as in all other things, we are to treat our Neighbours as we -do our selves, shew ’em the unsuitableness of those Objects which -Irregular Affections pursue, and persuade them to a willing use of such -methods as we take to Cure our own. It requires I confess, no little -Skill to do this to purpose, and to convince them that, we’re really -their Friends, whilst we strive to divorce them from such Objects as -they’re endear’d and fastned to by a thousand tyes: And this is so nice -a matter, so laborious a task, that the more I consider it the more -unable I find my self to give sit Directions for the performance of -it. They who wou’d do that, must have a more exact Knowlege of Human -Nature, a greater Experience of the World, and of those differences -which arise from Constitution, Age, Education, receiv’d Opinions, -outward Fortune, Custom and Conversation, than I can pretend to. And -perhaps there is no need of Directions since few will attempt to -practise them; for if a Passion that is young and tender gives us work -enough, as the difficulty of Education plainly shews it does, they had -need be very Kind, very Good, and very Wise, who set about the Cure of -an Old and inveterate one. Nor can they who have so much Divinity in -their Mind as to design such a noble work, be thought to stand in need -of any advice how to perform it. - -However, I’ll venture to say in general, that we must never oppose -Commotion with Commotion, nor be in Passion our selves if we wou’d -reform anothers, else we lose many good Opportunities and seem to seek -the gratification of our own humor rather than our Neighbours good. No -discouragements shou’d shock us, no ungrateful returns shou’d lower -our Temper, but we must expect and be prepar’d to bear many repulses -and wild disorders, and patiently sustain that greatest uneasiness to -a Christian Mind, the bitter appearance that our Hopes are lost, and -that all the Labour of our Love is ineffectual! We must abound both in -Good-Nature and Discretion, and not seldom make use of quite contrary -Means to bring about the End we aim at. Removing all Fuel from the -Passion sometimes; and sometimes Indulging it as far as Innocently we -may; and if nothing else will do, give it line enough, that so it may -destroy it self in its own Excesses. - -But ah! will any one drive us to such a desperate Remedy as often -Kills, and cannot Cure without a very great Care, and a more than -Ordinary assistance of GOD’s Grace, which they have little reason -to hope for, who abandon themselves to Temptations, and push things -to such Extremities! Will nothing less than Temporal Ruin which -unreasonable Passions naturally end in serve to prevent Eternal? and it -were well if even that wou’d do, for they usually involve in both. If -therefore such as are in Passion are capable of hearing any thing but -what soothes ’em in their own way, I wou’d beg of ’em for GOD’s sake -and their own, to grant but this one very easy and equitable Request, -which is Calmly to Hear and to Consider what may be said against their -darling Passion. For if it be Right it will stand the test of all that -can be urg’d against it; if it be not, is it Good for them to retain -and cherish it any longer? And if they refuse to listen to the _Kind_, -tho according to them, unseasonable and mistaken advice that is given, -and seek no further than for Arguments to Justifie themselves, do -they not by so great a Partiality secretly confess that they are in -the Wrong, and wou’d not have it discover’d that they are so, because -they’re resolv’d with or without Reason to continue their irregular -Passion? - -And the cause of this strange Resolution seems to be this, That a -Passion of any sort having got the hank of one, it becomes so Natural, -so Agreeable, that the going about to wean them from it, looks like an -attempt to deprive them of all their Joy; and they’re hardly persuaded -to part with what’s a _Present_ Delight, let its Consequences be what -they may, and tho the quitting of it be in order to th’ enjoyment of -that much Sweeter, as well as Nobler Pleasure, which arises from -the due use of Reason; and with which those Wise and Holy Souls are -entertain’d, who prefer the relishes of a Rational before those of an -Animal Life. - -But they ought not to think us their Enemies, when we endeavour their -Cure, tho we happen to Lance and Scarifie them. They who are Sick of -Passion are like People in a Lethargy, insensible of their Danger; -nay they’re fond of their Disease, and set themselves against our -Medicines; tho the greater unwillingness they show to be Disturb’d, -so much the more need of Rousing ’em out of their pleasing slumber. -The more secure they think themselves, the more wretched is their -Condition, for that’s a sign that the Passion has got an intire -Possession of their Soul, and has fortified all its Avenues against -Reason and Wholesome Advice. And ’tis worth being remarqued, that our -Inclinations how Innocent and Harmless soever they appear, are always -to be suspected if the Passions that accompany them are violent. For -Violence does not Answer but Destroy the Use of Passion, it hinders -th’ Operations of the Soul, insted of disposing the Body to follow her -Directions Vigorously. - -And as to the Influence that another Persons Passion may have on us, -enough has bin said to warn us, not to dally with the Flame when our -Neighbours house is on Fire, lest we be consum’d in it; and carefully -to avoid doing any thing which may excite, or encrease their Passions. -But when we discern that the Plague is begun, let’s remove with all -possible speed out of the infected Air. Great Passions arise from very -small beginings, and that which appear’d Innocent at first if allow’d -on that account, does often become our Ruin, or gives us at least the -greatest trouble in overcoming it. - - - - -_The CONCLUSION._ - - -[Sidenote: P.72, _&c._] - -Thus you have Ladies, the best Method I can at present think of for -your Improvement, how well it answers my Design the World must judge, -if you are so favourable as to think it comes up to’t in any measure, -what remains but to put it in Practise, tho in the way in which you -live, ’tis not probable that all of you either Will or Can, for reasons -mention’d in the first Part, and particularly because of the great -waste of your Time, without Redeeming of which there’s nothing to be -done. It is not my intention that you shou’d seclude your selves from -the World, I know it is Necessary that a great number of you shou’d -live in it; but it is Unreasonable and Barbarous to drive you into’t, -e’re you are capable of doing Good in it, or at least of keeping -Evil from your selves. Nor am I so fond of my Proposal, as not to -lay it aside very willingly, did I think you cou’d be sufficiently -serv’d without it. But since such Seminaries are thought proper for -the Men, since they enjoy the fruits of those Noble Ladies Bounty who -were the foundresses of several of their Colleges, why shou’d we not -think that such ways of Education wou’d be as advantageous to the -Ladies? or why shou’d we despair of finding some among them who will -be as kind to their own Sex as their Ancestors have been to the other? -Some Objections against this design have already been consider’d, and -those which I have since met with are either too trifling to deserve a -serious Answer, or too Ill-natur’d not to require a severer than I care -to give them. They must either be very Ignorant or very Malicious who -pretend that we wou’d imitate Foreign Monastries, or object against -us the Inconveniencies that they are subject to; a little attention -to what they read might have convinc’d them that our Institution is -rather _Academical_ than _Monastic_. So that it is altogether beside -the purpose, to say ’tis too Recluse, or prejudicial to an Active Life; -’tis as far from that as a Ladys Practising at home is from being a -hindrance to her dancing at Court. For an Active Life consists not -barely in _Being in the World_, but in _doing much Good in it_: And -therefore it is fit we Retire a little, to furnish our Understandings -with useful Principles, to set our Inclinations right, and to manage -our Passions, and when this is well done, but not till then, we may -safely venture out. - -As for those who think so Contemptibly of such a considerable part of -GOD’s Creation, as to suppose that we were made for nothing else but to -Admire and do them Service, and to make provision for the low concerns -of an Animal Life, we pity their mistake, and can calmly bear their -Scoffs, for they do not express so much Contempt of us as they do of -our Maker; and therefore the reproach of such incompetent Judges is not -an Injury but an Honor to us. - -The Ladies I hope pass a truer estimate on themselves, and need not -be told that they were made for nobler purposes. For tho I wou’d by -no means encourage Pride, yet I wou’d not have them take a mean and -groveling Spirit for true Humility. A being content with Ignorance is -really but a Pretence, for the frame of our nature is such that it is -impossible we shou’d be so; even those very Pretenders value themselves -for some Knowlege or other, tho it be a trifling or mistaken one. -She who makes the most Grimace at a Woman of Sense, who employs all -her little skill in endeavouring to render Learning and Ingenuity -ridiculous, is yet very desirous to be thought Knowing in a Dress, -in the Management of an Intreague, in Coquetry or good Houswifry. -If then either the Nobleness or Necessity of our Nature unavoidably -excites us to a desire of Advancing, shall it be thought a fault to do -it by pursuing the best things? and since we _will_ value our selves -on somewhat or other, why shou’d it not be on the most substantial -ground? The Humblest Person that lives has some Self-Esteem, nor is it -either Fit or Possible that any one should be without it. Because we -always Neglect what we Despise, we take no care of its Preservation and -Improvement, and were we throughly possess’d with a Contempt of our -selves, we shou’d abandon all Care both of our Temporal and Eternal -Concerns, and burst with Envy at our Neighbours. The only difference -therefore between the Humble and the Proud is this, that whereas the -former does not prize her self on some Imaginary Excellency, or for any -thing that is not truly Valuable; does not ascribe to her self what is -her Makers due, nor Esteem her self on any other account but because -she is GOD’s Workmanship, endow’d by him with many excellent Qualities, -and made capable of Knowing and Enjoying the Sovereign and Only Good; -so that her Self-Esteem does not terminate in her _Self_ but in _GOD_, -and she values her self only for GOD’s sake. The Proud on the contrary -is mistaken both in her Estimate of Good, and in thinking it is her -Own; She values her self on things that have no real Excellency, or -which at least add none to her, and forgets from whose Liberality she -receives them: She does not employ them in the Donors Service, all -her care is to Raise her self, and she little considers that the most -excellent things are distributed to others in an equal, perhaps in a -greater measure than to herself, they have opportunities of advancing -as well as she, and so long as she’s puft up by this Tumor of Mind, -they do really excel her. - -The Men therefore may still enjoy their Prerogatives for us, we mean -not to intrench on any of their Lawful Privileges, our only Contention -shall be that they may not out-do us in promoting his Glory who is -Lord both of them and us; And by all that appears the generality will -not oppose us in this matter, we shall not provoke them by striving -to be better Christians. They may busy their Heads with Affairs of -State, and spend their Time and Strength in recommending themselves -to an uncertain Master, or a more giddy Multitude, our only endeavour -shall be to be absolute Monarchs in our own Bosoms. They shall still -if they please dispute about Religion, let ’em only give us leave to -Understand and Practise it. And whilst they have unrival’d the Glory -of speaking as _many_ Languages as _Babel_ afforded, we only desire -to express our selves Pertinently and Judiciously in _One_. We will -not vie with them in thumbing over Authors, nor pretend to be walking -Libraries, provided they’ll but allow us a competent Knowlege of the -Books of GOD, Nature I mean and the Holy Scriptures: And whilst they -accomplish themselves with the Knowlege of the World, and experiment -all the Pleasures and Follies of it, we’ll aspire no further than to be -intimately acquainted with our own Hearts. And sure the Complaisant and -Good natur’d Sex will not deny us this; nor can they who are so well -assur’d of their own Merit entertain the least Suspicion that we shall -overtop them. It is upon some other account therefore that they object -against our Proposal, but what that is I shall not pretend to guess, -since they do not think fit to speak out and declare it. - -Some indeed are pleas’d to say, that tho this appears in Speculation -to be a very Happy and Useful way of Living, it will be quite another -thing when reduc’d to Practice. Variety of Humours will occasion -Resentments and Factions, and perhaps other inconveniencies not yet -foreseen; nor can we expect that every Person there will be of such -an agreeable, obliging and teachable Temper, as neither to Give nor -Take Offence. And supposing the first Company were as tractable and as -happily cemented by the mutual love of Vertue, and prudent Management, -as we cou’d desire, yet how can we be secure of their Successors, or -that this as well as other good Institutions shall not degenerate? - -I agree so far with this Objection as to grant that our Proposal is -not such a piece of Perfection that nothing can be said against it, -but is there any thing in this World that is so? Or do Men use to quit -their Employments and Houses, their Wives and Children, Relations and -Friends, upon every little pet, or because they very often find trouble -or disagreeableness? do they not rather if they are good Christians, -bear with Infirmities and endeavour to mend them? He then who wou’d -Object to purpose must shew that the Good it may do is not equivalent -to the Evil which may attend it; that the Ladies will suffer greater -Inconveniencies with, than without it, and that it will not in the -_Main_ be best. Otherwise we shall take liberty to believe that it is -Humor, Covetousness or any thing rather than Reason which restrains him -from Approving and Promoting it. There is a certain Pride in the Mind -of Man, which flatters him that he can See farther and Judge better -than his Neighbour, and he loves to feed it by scrupling and objecting -against what another proposes, who perhaps has not over-look’d those -fine discoveries in which he hugs himself, but having view’d them on -all sides has discern’d and despis’d their insignificancy. I wou’d -only ask our Objectors whether they think the World so good as that -it needs none, or so bad as that it is not capable of Amendment? If -neither of these, let them tell me whether Complaining and Wishing will -ever do the business, or who is the greatest Benefactor to Mankind, he -who finds fault with every Project set on foot to better and improve -them, because it is not exactly after the Pattern in the Mount, that -is indeed according to his own tooth and relish; it is not beyond -exception, but has a touch of Humane Weakness and Ignorance mingled -with it? Or he who vigorously and sincerely with a pure heart and a -diligent hand, sets about doing what he Can, tho not so much as he -Wou’d, were his abilities greater? We’re all apt enough to cry out -against the Age, but to what purpose are our Exclamations unless we go -about to Reform it? Not faintly and coldly as if we were unconcern’d -for the success, and only wou’d do somewhat to still the reproaches -of our Consciences and to exalt us in our own Imaginations, with -the Pompous Idea of Zeal and Public Spiritedness; _but with all our -Might_, with an Unwearied Industry and Vigor, I’me asham’d to say -like that which the Instruments of Satan express in making Proselytes -to Wickedness and Prophaneness; but rather with such as becomes -the Servants of Christ, which bears some sort of proportion to the -Greatness of our Master, the Importance of the Work and the Excellency -of the Reward. - -We do not expect that all who come into this Society will be perfect, -but we will endeavour to make them and our selves so as much as may -be. Nor shall any be admitted who either have not, or are not desirous -to have, that Divine yet humble, that Great and Generous, yet Meek and -Condescending Spirit, that unfeigned Love to GOD and all Mankind which -was in Christ Jesus. We set no other Rules than those of the Gospel, -Christianity being the highest Improvement of a Rational Nature, and -every one’s oblig’d to keep its Institutions whether they Live in such -a Society or out of it. - -And as for that degeneracy which it may fall into, ’tis too general -an objection to have any weight, and may as well be urg’d against -Universities, all sorts of Government, and indeed against every -thing, as against this. _May be’s_ and _if’s_ are endless, and he -who undertakes to provide against all Future Contingencies, either -believes no GOD or fancies himself to be one. A Prudent Man will look -as far as he can, and provide to the utmost of his Knowlege and Power, -but when that’s done, he knows he’s but a Man and therefore can’t -possibly Forsee and Remedy all things. - -Let’s then do what we _Can_, and leave the rest to our Great Benefactor -and Governor, but let us set about our own part, not only when the -way is open and easy, who shall give us thanks for that? but in spite -of all Difficulties and Discouragement, since we have so Glorious a -Leader, so indefatigable in his Labours, so boundless in his Love, such -an Omnipotent Assister who neither wants Power nor Will to help us. The -Peevishness and Obstinacy of such as Quarrel with our Labour of Love -and set themselves against all we can do to serve them, will only add -to our Laurels and enlarge our Triumphs, when our Constancy in doing -Good has at last o’ercome those Perverse Opposers of it. - - -_The End._ - - -ERRATA. - -Page 22. Line 19. dele _yet_, p. 31. l. 13 d. _not only----but -against_, p. 76. l. 5. r. _imm’diate_, p. 87. l. 11. r. _Body_, p. 168. -l. 17.f. _of_ r. _the_, p. 109, l. 8, after _Thoughts_ add _to_, p. -135. Marg. l. 4. r. _Part_ I. §. 45, p. 180. l. 15.f. _a_ r. _an_, p. -185. l. 9. f. _bad_ r. _had_, p. 260. l. 3. r. _Ingenious_. - - - - - _Books printed for_ Ric. Wilkin _at the_ King’s-Head _in St._ - Paul’s Church-yard. - - -A Serious Proposal to the Ladies for the Advancement of their true and -greatest Interest: Part 1. By a Lover of her Sex, the 3_d._ Edition. - -Letters concerning the Love of God, between the Author of the Proposal -to the Ladies and Mr. _John Norris_. 8^o. - -Bishop _Patrick_’s Glorious Epiphany. 8^o. - ----- His Search the Scriptures. 12^o. - -Dr. _Abbadie_’s Vindication of the Truth of Christian Religion, against -the Objections of all modern Opposers. 8^o. - -Dr. _Woodward_’s Natural History of the Earth. 8^o. - -An Answer to _W. P._ his Key about the Quakers Light within and Oaths; -with an Appendix of the Sacraments. 8^o. - -The Lives and Acts of the Holy Apostles comprehensively and plainly -related according to the Holy Scriptures and the Writings of the -Primitive Fathers of most approved Authority. 8^o. - -A Letter to the Honourable Sir _Robert Howard_: Together with some -Animadversions on a Book entituled _Christianity not mysterious_. 8^o. - -The Inhuman Cardinal, or Innocence betray’d, a Novel. 12^o. - -_Ibrahim_, the 13_th._ Emperor of the _Turks_, a Tragedy: Both written -by Mrs. _Mary Pix_. - -The Unnatural Brother: A Tragedy, by _Edward Filmer_, L.L.D. - - -_FINIS._ - - -[Transcriber’s Note: - -The corrections listed in the Errata have been incorporated into the -original. - -Inconsistent punctuation and capitalization are as in the original. - -Inconsistent spelling and hyphenation are as in the original.] - - - - - -End of the Project Gutenberg EBook of A serious proposal to the Ladies, for -the advancement of their true and gre, by Mary Astell - -*** END OF THIS PROJECT GUTENBERG EBOOK A SERIOUS PROPOSAL TO THE LADIES *** - -***** This file should be named 54984-0.txt or 54984-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/4/9/8/54984/ - -Produced by MFR, Wayne Hammond and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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