Thefavourable 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 sowell 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 nobody 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 assistingatYourTriumphs; 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 youmust, but because youwill. 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 pretendis 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 youapprove, Why don’t youfollow? And if youWish, Why shou’d you notEndeavour? 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 ourSex, 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 Iknow 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 withSolomon’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 youwillbelieve 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 NeighboursVertues, 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 tobegood than toseemso, 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 itshaut goust; Wisdom is thought a better recommendation than Wit, and Piety than aBon-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; norare 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 studyto 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 andsaytheir Prayers, tho perhaps with as little Understanding as a Parrot, and fancied that this was Charm enough to securethem 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 theyare silly and despicable, not because theycou’dnot, but because theywou’dnot 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 notionfor 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 inorder 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 veryfalseones; 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.
Of the Mutual Relation between Ignorance and Vice, and Knowledge and Purity.
Part I. page 22,&c.
Whatare Ignorance and Vice but Diseases of the Mind contracted in its two principal Faculties the Understandingand 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, thatIgnis fatuuswhich 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 hisFolly; 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 themthat they seem to be extinguish’d, but it does onlyseemso, 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, mustChusehis 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 thatChoice 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 beanyHuman 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 happyas 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 aswe 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 itcomes 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 contributesmoreto 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 notalwaysthe 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’reunwillingto 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 Manwithout 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 opposethosethat he may gratifythese. 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.
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, isnecessary 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 placeaddress to the Will, when we have touch’d upon a few Preliminaries, and endeavour’d to remove some Obstructions that are prejudicial to both.
Containing some Preliminaries, AsI.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.
§. I.
Thefirst thing I shall advise against is Sloth, andwhat 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 welikewise 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 webut 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 thefullestEnjoyment of him? And if we do not Love Him how are we like to Enjoy Him inanytheleastDegree? 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 Blissupon 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 doanything, 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. Andwhy 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; andin 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 easilyand 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 theMany, or to be tenacious of ourOwn. 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 Designthe 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 carryingon 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 strengthof 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 Probabilitiesto 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 ofsense, 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 isthe Way, the Truth and the Lifewill 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 theirside 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 orNew, 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’dby 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, GODwou’d have all Men to be sav’d and to come to the Knowlege oftheseTruths, tho he did not design ’em all for Philosophers, and therefore they carry a Proof and Evidencesuited 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 thatFunction 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 todeliver 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 aneasy 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 scornfulfleer, 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 isGenerosity, 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 thereforethat 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 infinitelymore 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 dareconfidently 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, sincethis 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 deriveAllour Excellencies, and in whose Service they oughtWhollyto be employ’d. Did our Knowlege serve no other purposethan 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 ofWell-Living, the Study of the Divine Will and Law, that so we may be Conformable to it in all things, is what we’repeculiarly 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 theKnowlege that pufeth up, in the Words of the Apostle, and seldom leads us to thatCharity which Edifieth.
And as the Understanding so the Will must be duly directed to its Endand 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 HumanNature. 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. Sothat 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.
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, AndV.Rhetoric propos’d.VI.The Application and Use of our Knowlege.
Theperfection 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 makeus 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 aClear 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, theSon 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 theMannerhow these things are. Nor can our acquiescence be thought Unreasonable, nor the Doctrin we subscribe to be run down as absurdand 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 GovernsAll, even themost 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 ofThinking, 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 forthe 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 notmake the whole Process our selves, but depend on another for theimmediateProof, but we our selves deduce theMediatefrom 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’dthe Senses, in regard that we’re more properly said to beConsciousof than toKnowsuch 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 areSeen, so Faith is the Evidence of such as areNot Seen. And he who rejectsthe 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 howmuch 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 PersonsDogmawithout forming a Distinct Idea of it our selves, is not to Know but to Remember; and to have a ConfuseIndeterminate 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 notSeethem 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 anUnwillingnessto 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 Confirmationof 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 inBedlamfor 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. Whoeverhas not seenParishas 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, andreckon that we know very little if we go about to make ourOwnReason 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, Thatthe 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.