CHAPTERV.Shewing that the education which men generally receive in their youth, makes a devout life difficult to be practised; and the spirit of a better education represented in the character ofPaternus.ANOTHER obstruction to a devout life, arises from oureducation. We are all of us, for the most part, corruptly educated, and then sent to take our course in a corrupt world: so that it is no wonder, if examples of true piety are so seldom seen.Numbers are undone by being born and bred in families that have no religion; where they are made vicious and irregular, becoming like those with whom they first lived.But this is not the thing I now mean; the education that I here intend, is such as children generally receive from virtuous and sober parents, and learned tutors and governors.The first temper that we try to awaken in them ispride: as dangerous a passion as that oflust. We stir them up to vain thoughts of themselves, and do every thing we can to puff up their minds with a sense of their own abilities.Whatever way of life we intend them for, we apply to the fire and vanity of their minds; and exhort them to every thing from corrupt motives. We stir them up to action from principles of strife and ambition; from glory, envy, and a desire of distinction, that they may overtop all others, and shine above their neighbours in the world. Nay, we repeat and inculcate these motives upon them, till they think it a part of their duty to be proud, envious, and vain-glorious of their own accomplishments.If children are intended forholy orders, we set before them some eminent orator, whose fine preaching has made him the admiration of the age, and carried him through all thedignitiesand preferments of the church. We encourage them to have thesehonoursin their eye, and to expect the reward of their studies from them.If the youth is intended for atrade, we bid him look at all the rich men of the same trade, and to consider how many are carried about in their stately coaches, who began in the same low degree as he now does. We awaken his ambition, and endeavour to give his mind a right turn, by often telling him how very rich such and such a tradesman died.If he is to be alawyer, then we set great counsellors, lords, judges, and chancellors, before his eyes. We tell him what great fees, and great applause, attend fine pleading; we exhort him to take fire at these things, and to be content with nothing less than the highest honours of the long robe.That this is the nature of our best education, is too plain to need any proof; and yet after all this, we complain of the effects of pride; we wonder to see grown men acted and governed by ambition, envy, scorn, and a desire of glory; not considering, that they were all the time of their youth, called upon to all their action and industry upon the same principles.How dry and poor must the doctrines of self-denial, and deadness to the world, sound to a youth, that has been spurred up to all his industry, by ambition, envy, and a desire of glory and distinction? And if he is not to act by these principles when he is aman, why do we call him to act by them in hisyouth?I know it is said in defence of this method of education; that ambition, and a desire of glory, are necessary to excite young people to industry; and that if we were to press upon them the doctrines of self-denial, and renunciation of the world, we should deject their minds, and sink them into dulness and idleness.But such objectors do not consider, that this reason, if it has any strength, is full as strong against pressing the like doctrines upon grown men, lest we should deject their minds, and sink them into dulness and idleness.For who does not see, thatmiddle-aged menwant as much the assistance of pride, ambition, and vain-glory, to spur them up to action and industry, as do children? And it is very certain, that the precepts of humility are more contrary to the designs of such men, and more grievous to their minds, when they are pressed upon them, than they are to the minds of young persons.But further: could such objectors think, that if any children had been educated by our blessedLord, or his Apostles, that their minds would have been sunk into dulness and idleness? Or could they think, that such children would not have been trained up in the profoundest principles of self-denial and true devotion? Can they say, that our blessedLord, who, considering him in his human nature, was the most devout, self-denying man that ever was on earth, was hindered by his devotion from doing the greatest example of worthy and glorious actions that ever were done by man? Can they say, that his Apostles, who lived in the same spirit of their Master, did therefore cease to be laborious and active instruments of doing good to all the world?A few such reflections as these, are sufficient to expose all the poor pretences for an education in pride and ambition.Paternuslived about two hundred years ago; he had but one son, whom he educated himself, in his own house.As they were sitting together in the garden, when the child wasten yearsold,Paternusthus addressed him.“The little time that you have been in the world, my child, you have spent wholly with me; and my love and tenderness to you, has made you look upon me as your only friend and benefactor, and the cause of all the comfort and pleasure that you enjoy. Your heart, I know, would be ready to break with grief, if you thought this was the last day that I should live with you.But, my child, though you now think yourself mighty happy, because you have hold of my hand, you are now in the hands, and under the tender care of a much greater father and friend than I am, whose love to you is far greater than mine, and from whom you receive such blessings as no mortal can give.ThatGod, whom you have seen me daily to worship; whom I daily call upon to bless both you and me, and all mankind; whose wondrous acts are recorded in those scriptures which you constantly read; thatGod, who created the heavens and the earth; who brought a flood upon the old world; who savedNoahin the ark; who was theGodofAbraham,Isaac, andJacob; whomJobblessed and praised in the greatest afflictions; who delivered theIsraelitesout of the hands of theEgyptians; who was the protector of righteousJoseph,Moses,Joshua, and holyDaniel; who sent so many prophets into the world; and who sent his SonJesus Christto redeem mankind: thisGod, who has done all these great things; who has created the many millions of men, that lived and died before you was born; with whom the spirits of good men that are departed this life, now live; whom infinite numbers of angels now worship in heaven; this greatGod, who is the creator of worlds, of angels, and men, is your loving father and friend, your good creator and nourisher; from whom, and not from me, you received your being ten years ago, at the time that I planted that littleelmwhich you there see.I myself am not half the age of thisshady oakunder which we sit; many of our fathers have sat under its boughs; we have all of us called it ours in our turn; it stands, and drops itsmasters, as it drops its leaves.You see, my son, this wide and largefirmamentover our heads, where thesunandmoon, and all thestars, appear in their turn: if you was to be carried up to any of these bodies, you would discover others as much above you, as the stars are above thisearth. Were you to go up or down, east or west, north or south, you would find the same height without any top, and the same depth without any bottom.And yet, my child, so great isGod, that all these bodies added together, are but as a grain of sand in his sight. Nevertheless, you are as much the care of this greatGodand Father of all worlds, and of allspirits, as if there were no creature for him to love and protect but you alone. He numbers the hairs of your head, watches over you sleeping and waking, and has preserved you from a thousand dangers, of which neither you nor I know any thing.How poor my power is, and how little I am able to do for you, you have often seen. Your late sickness has shewn you how little I could do for you in that state; and the frequent pains of your head are plain proofs, that I have no power to remove them.I can bring you food and medicines, but have no power to turn them into your relief and nourishment: it isGodalone that can do this for you.Therefore, my child, fear, and worship, and loveGod. Secure an interest in his favour, by seeking after a living faith inJesus Christhis dearly beloved Son; and then He, who blessed my father before I was born, will bless you when I am dead.I shall in a short time die, and leave you toGodand yourself; and as I know that my Redeemer liveth, and trust thatGodhas forgiven me my sins, I shall go to my dear SaviourChrist Jesus, and live amongst patriarchs and prophets, saints and martyrs, and wait for your safe arrival at the same place.Therefore, my child, meditate on these great things, and your soul, through the influences ofGod’s blessed Spirit, will soon grow great and noble, by so meditating upon them.Let your thoughts often leave these gardens, these fields, and farms, to contemplate uponGod, andChrist, and heaven, to meditate upon angels and the spirits of good men living in light and glory.As you have been used to look to me in all your actions, and have been afraid to do any thing unless you first knew my will; so let it now be a rule of your life, to look up toGod, even aGodinChrist, in all your actions; to do every thing in his fear, and to abstain from every thing that is not according to his will.Godkeepeth a book of life, wherein all the actions of all men are written; and when you die, my child, this book will be laid open before men and angels; and according as your actions are there found to have been done in, and proceeded from a living faith inJesus Christ, you will either be received into the happiness of those holy men who have died in faith, or be turned away among those wicked spirits, those hypocrites and unbelievers, that are never to seeGodany more.Never forget this book, my son, for it must be opened, you must see it, and you must be tried by it according to the deeds done in the body, whether they have been good, or whether they have been evil.But above all, my child, learn ofJesus Christto be meek and lowly in heart, and never do any thing through strife or vain-glory. Resist, therefore, and look up toChristfor a conquest over every thought ofself-prideandself-distinction; and accustom yourself to rejoice in all the excellencies and perfections of your fellow-creatures, and pray and study that you may be as glad to see any of their good actions, as your own. For asGodis as well pleased with their well-doings, as with yours; so you ought to desire, that every thing that is wise, and holy, and good, may be performed in as high a manner by other people, as by yourself.When I am dead, my son, you will be master of all my estate, which will be a great deal more than the necessities of one family require. As you are, therefore, to be charitable to the souls of men, and wish them the same happiness with yourself, in heaven, so be charitable to their bodies, and endeavour to make them as happy as you can upon earth.Study to have your heart filled with the love ofGod, and the love of your neighbour, and then be contented to be no deeper a scholar, no finer a gentleman, than these tempers will make you. I am teaching youLatinandGreek, not that you should desire to be a great critic, a fine poet, or an eloquentorator; but, that you may at proper times look into the history of past ages, and learn the methods ofGod’s providence over the world; and that by reading the writings of the ancient sages, you may see how wisdom and virtue have been the praise of great men of all ages, and fortify your mind by their wise sayings.Avoid all superfluous shews of finery and equipage, and let your house be furnished with moderate conveniencies. Do not consider what your estate can afford, but what right reason and religion require.Let your dress be decent, clean, and modest; and as to your meat and drink, in them observe the highest rules of christian temperance and sobriety; consider your body only as the servant and minister of your soul; and only so nourish it, as it may best perform an humble and obedient service to it.But, my son, observe as a principal thing, and which I shall remind you of as long as I live with you,Hate and despise all human glory; it is nothing else but human folly. Love humility in all its instances, practise it in all its parts; condescend to all the weakness and infirmities of your fellow-creatures, cover their frailties, love their excellencies, encourage their virtues, relieve their wants, rejoice in their prosperities, compassionate their distress, receive their friendship, overlook their unkindness, forgive their malice, be a servant of servants, and condescend to do the lowest offices to the lowest of mankind.Aspire after nothing but an interest in the righteousness ofJesus Christ; and as a consequence of that, your own purity and perfection. Remember, my dear child, remember, that there is but one man in the world, with whom you are to have perpetual contention, and whom you should be always striving to exceed, and that is yourself.The time of practising these precepts, my son, will soon be over with you; the world will soon slip through your hands, or rather you will soon slip through it. It seems but the other day, since I received the same instructions from my dear father, that I am now leaving with you. And theGodthat gave me ears to hear, and a heart to receive what my father said unto me, will, I hope, give you grace to love and follow the same instructions.”Thus didPaternuseducate his son.Can any one think, that such an education as this would weaken and deject the minds of young people, and deprive the world of any worthy and reasonable labours?So far therefrom, that there is nothing so likely to enoble and exalt the mind, and prepare it for the most heroical exercise of all virtues. And fatal experience every day evinces, that a contrary way of educating youth, is no small hindrance to their devoting themselves entirely toGod, and living up to the strictest rules of the blessed and everlasting gospel.An education which is not wholly intent upon this, is as much beside the point, as an art of physic that had little or no regard to the restoration of health: or rather, it is like administering poison instead of physic.For as the only end of the physician, is to restore nature to its own state; so the only end of education is, to restore our rational nature to its proper state. And as physic may justly be called the art of restoring health, so education should be considered in no other light, than as the art of recovering man to the use of reason and religion.The youths that attended uponPythagoras,Socrates,Plato, andEpictetus, were thus educated. And since christianity hath, as it were, new created themoralandreligious world, and set every thing that is reasonable, wise, holy, and desirable, in its true point of light; one may reasonably expect, that the education of youth should be as much bettered by christianity, as the faith and doctrines of religion are amended by it.But since our modern education is not of this kind, a deficiency in such an essential point, may be justly assigned asone great reasonwhy many men find it so exceedingly difficult to devote themselves wholly untoGod.
Shewing that the education which men generally receive in their youth, makes a devout life difficult to be practised; and the spirit of a better education represented in the character ofPaternus.
ANOTHER obstruction to a devout life, arises from oureducation. We are all of us, for the most part, corruptly educated, and then sent to take our course in a corrupt world: so that it is no wonder, if examples of true piety are so seldom seen.
Numbers are undone by being born and bred in families that have no religion; where they are made vicious and irregular, becoming like those with whom they first lived.
But this is not the thing I now mean; the education that I here intend, is such as children generally receive from virtuous and sober parents, and learned tutors and governors.
The first temper that we try to awaken in them ispride: as dangerous a passion as that oflust. We stir them up to vain thoughts of themselves, and do every thing we can to puff up their minds with a sense of their own abilities.
Whatever way of life we intend them for, we apply to the fire and vanity of their minds; and exhort them to every thing from corrupt motives. We stir them up to action from principles of strife and ambition; from glory, envy, and a desire of distinction, that they may overtop all others, and shine above their neighbours in the world. Nay, we repeat and inculcate these motives upon them, till they think it a part of their duty to be proud, envious, and vain-glorious of their own accomplishments.
If children are intended forholy orders, we set before them some eminent orator, whose fine preaching has made him the admiration of the age, and carried him through all thedignitiesand preferments of the church. We encourage them to have thesehonoursin their eye, and to expect the reward of their studies from them.
If the youth is intended for atrade, we bid him look at all the rich men of the same trade, and to consider how many are carried about in their stately coaches, who began in the same low degree as he now does. We awaken his ambition, and endeavour to give his mind a right turn, by often telling him how very rich such and such a tradesman died.
If he is to be alawyer, then we set great counsellors, lords, judges, and chancellors, before his eyes. We tell him what great fees, and great applause, attend fine pleading; we exhort him to take fire at these things, and to be content with nothing less than the highest honours of the long robe.
That this is the nature of our best education, is too plain to need any proof; and yet after all this, we complain of the effects of pride; we wonder to see grown men acted and governed by ambition, envy, scorn, and a desire of glory; not considering, that they were all the time of their youth, called upon to all their action and industry upon the same principles.
How dry and poor must the doctrines of self-denial, and deadness to the world, sound to a youth, that has been spurred up to all his industry, by ambition, envy, and a desire of glory and distinction? And if he is not to act by these principles when he is aman, why do we call him to act by them in hisyouth?
I know it is said in defence of this method of education; that ambition, and a desire of glory, are necessary to excite young people to industry; and that if we were to press upon them the doctrines of self-denial, and renunciation of the world, we should deject their minds, and sink them into dulness and idleness.
But such objectors do not consider, that this reason, if it has any strength, is full as strong against pressing the like doctrines upon grown men, lest we should deject their minds, and sink them into dulness and idleness.
For who does not see, thatmiddle-aged menwant as much the assistance of pride, ambition, and vain-glory, to spur them up to action and industry, as do children? And it is very certain, that the precepts of humility are more contrary to the designs of such men, and more grievous to their minds, when they are pressed upon them, than they are to the minds of young persons.
But further: could such objectors think, that if any children had been educated by our blessedLord, or his Apostles, that their minds would have been sunk into dulness and idleness? Or could they think, that such children would not have been trained up in the profoundest principles of self-denial and true devotion? Can they say, that our blessedLord, who, considering him in his human nature, was the most devout, self-denying man that ever was on earth, was hindered by his devotion from doing the greatest example of worthy and glorious actions that ever were done by man? Can they say, that his Apostles, who lived in the same spirit of their Master, did therefore cease to be laborious and active instruments of doing good to all the world?
A few such reflections as these, are sufficient to expose all the poor pretences for an education in pride and ambition.
Paternuslived about two hundred years ago; he had but one son, whom he educated himself, in his own house.As they were sitting together in the garden, when the child wasten yearsold,Paternusthus addressed him.
“The little time that you have been in the world, my child, you have spent wholly with me; and my love and tenderness to you, has made you look upon me as your only friend and benefactor, and the cause of all the comfort and pleasure that you enjoy. Your heart, I know, would be ready to break with grief, if you thought this was the last day that I should live with you.
But, my child, though you now think yourself mighty happy, because you have hold of my hand, you are now in the hands, and under the tender care of a much greater father and friend than I am, whose love to you is far greater than mine, and from whom you receive such blessings as no mortal can give.
ThatGod, whom you have seen me daily to worship; whom I daily call upon to bless both you and me, and all mankind; whose wondrous acts are recorded in those scriptures which you constantly read; thatGod, who created the heavens and the earth; who brought a flood upon the old world; who savedNoahin the ark; who was theGodofAbraham,Isaac, andJacob; whomJobblessed and praised in the greatest afflictions; who delivered theIsraelitesout of the hands of theEgyptians; who was the protector of righteousJoseph,Moses,Joshua, and holyDaniel; who sent so many prophets into the world; and who sent his SonJesus Christto redeem mankind: thisGod, who has done all these great things; who has created the many millions of men, that lived and died before you was born; with whom the spirits of good men that are departed this life, now live; whom infinite numbers of angels now worship in heaven; this greatGod, who is the creator of worlds, of angels, and men, is your loving father and friend, your good creator and nourisher; from whom, and not from me, you received your being ten years ago, at the time that I planted that littleelmwhich you there see.
I myself am not half the age of thisshady oakunder which we sit; many of our fathers have sat under its boughs; we have all of us called it ours in our turn; it stands, and drops itsmasters, as it drops its leaves.
You see, my son, this wide and largefirmamentover our heads, where thesunandmoon, and all thestars, appear in their turn: if you was to be carried up to any of these bodies, you would discover others as much above you, as the stars are above thisearth. Were you to go up or down, east or west, north or south, you would find the same height without any top, and the same depth without any bottom.
And yet, my child, so great isGod, that all these bodies added together, are but as a grain of sand in his sight. Nevertheless, you are as much the care of this greatGodand Father of all worlds, and of allspirits, as if there were no creature for him to love and protect but you alone. He numbers the hairs of your head, watches over you sleeping and waking, and has preserved you from a thousand dangers, of which neither you nor I know any thing.
How poor my power is, and how little I am able to do for you, you have often seen. Your late sickness has shewn you how little I could do for you in that state; and the frequent pains of your head are plain proofs, that I have no power to remove them.
I can bring you food and medicines, but have no power to turn them into your relief and nourishment: it isGodalone that can do this for you.
Therefore, my child, fear, and worship, and loveGod. Secure an interest in his favour, by seeking after a living faith inJesus Christhis dearly beloved Son; and then He, who blessed my father before I was born, will bless you when I am dead.
I shall in a short time die, and leave you toGodand yourself; and as I know that my Redeemer liveth, and trust thatGodhas forgiven me my sins, I shall go to my dear SaviourChrist Jesus, and live amongst patriarchs and prophets, saints and martyrs, and wait for your safe arrival at the same place.
Therefore, my child, meditate on these great things, and your soul, through the influences ofGod’s blessed Spirit, will soon grow great and noble, by so meditating upon them.
Let your thoughts often leave these gardens, these fields, and farms, to contemplate uponGod, andChrist, and heaven, to meditate upon angels and the spirits of good men living in light and glory.
As you have been used to look to me in all your actions, and have been afraid to do any thing unless you first knew my will; so let it now be a rule of your life, to look up toGod, even aGodinChrist, in all your actions; to do every thing in his fear, and to abstain from every thing that is not according to his will.
Godkeepeth a book of life, wherein all the actions of all men are written; and when you die, my child, this book will be laid open before men and angels; and according as your actions are there found to have been done in, and proceeded from a living faith inJesus Christ, you will either be received into the happiness of those holy men who have died in faith, or be turned away among those wicked spirits, those hypocrites and unbelievers, that are never to seeGodany more.
Never forget this book, my son, for it must be opened, you must see it, and you must be tried by it according to the deeds done in the body, whether they have been good, or whether they have been evil.
But above all, my child, learn ofJesus Christto be meek and lowly in heart, and never do any thing through strife or vain-glory. Resist, therefore, and look up toChristfor a conquest over every thought ofself-prideandself-distinction; and accustom yourself to rejoice in all the excellencies and perfections of your fellow-creatures, and pray and study that you may be as glad to see any of their good actions, as your own. For asGodis as well pleased with their well-doings, as with yours; so you ought to desire, that every thing that is wise, and holy, and good, may be performed in as high a manner by other people, as by yourself.
When I am dead, my son, you will be master of all my estate, which will be a great deal more than the necessities of one family require. As you are, therefore, to be charitable to the souls of men, and wish them the same happiness with yourself, in heaven, so be charitable to their bodies, and endeavour to make them as happy as you can upon earth.
Study to have your heart filled with the love ofGod, and the love of your neighbour, and then be contented to be no deeper a scholar, no finer a gentleman, than these tempers will make you. I am teaching youLatinandGreek, not that you should desire to be a great critic, a fine poet, or an eloquentorator; but, that you may at proper times look into the history of past ages, and learn the methods ofGod’s providence over the world; and that by reading the writings of the ancient sages, you may see how wisdom and virtue have been the praise of great men of all ages, and fortify your mind by their wise sayings.
Avoid all superfluous shews of finery and equipage, and let your house be furnished with moderate conveniencies. Do not consider what your estate can afford, but what right reason and religion require.
Let your dress be decent, clean, and modest; and as to your meat and drink, in them observe the highest rules of christian temperance and sobriety; consider your body only as the servant and minister of your soul; and only so nourish it, as it may best perform an humble and obedient service to it.
But, my son, observe as a principal thing, and which I shall remind you of as long as I live with you,Hate and despise all human glory; it is nothing else but human folly. Love humility in all its instances, practise it in all its parts; condescend to all the weakness and infirmities of your fellow-creatures, cover their frailties, love their excellencies, encourage their virtues, relieve their wants, rejoice in their prosperities, compassionate their distress, receive their friendship, overlook their unkindness, forgive their malice, be a servant of servants, and condescend to do the lowest offices to the lowest of mankind.
Aspire after nothing but an interest in the righteousness ofJesus Christ; and as a consequence of that, your own purity and perfection. Remember, my dear child, remember, that there is but one man in the world, with whom you are to have perpetual contention, and whom you should be always striving to exceed, and that is yourself.
The time of practising these precepts, my son, will soon be over with you; the world will soon slip through your hands, or rather you will soon slip through it. It seems but the other day, since I received the same instructions from my dear father, that I am now leaving with you. And theGodthat gave me ears to hear, and a heart to receive what my father said unto me, will, I hope, give you grace to love and follow the same instructions.”
Thus didPaternuseducate his son.
Can any one think, that such an education as this would weaken and deject the minds of young people, and deprive the world of any worthy and reasonable labours?
So far therefrom, that there is nothing so likely to enoble and exalt the mind, and prepare it for the most heroical exercise of all virtues. And fatal experience every day evinces, that a contrary way of educating youth, is no small hindrance to their devoting themselves entirely toGod, and living up to the strictest rules of the blessed and everlasting gospel.
An education which is not wholly intent upon this, is as much beside the point, as an art of physic that had little or no regard to the restoration of health: or rather, it is like administering poison instead of physic.
For as the only end of the physician, is to restore nature to its own state; so the only end of education is, to restore our rational nature to its proper state. And as physic may justly be called the art of restoring health, so education should be considered in no other light, than as the art of recovering man to the use of reason and religion.
The youths that attended uponPythagoras,Socrates,Plato, andEpictetus, were thus educated. And since christianity hath, as it were, new created themoralandreligious world, and set every thing that is reasonable, wise, holy, and desirable, in its true point of light; one may reasonably expect, that the education of youth should be as much bettered by christianity, as the faith and doctrines of religion are amended by it.
But since our modern education is not of this kind, a deficiency in such an essential point, may be justly assigned asone great reasonwhy many men find it so exceedingly difficult to devote themselves wholly untoGod.
CHAPTERVI.Shewing how the method of educating daughters, makes it difficult for them to enter into the spirit of christianity; how miserably they are injured and abused by such an education; and the spirit of a better education represented in the character ofEusebia.THAT turn of mind which is taught and encouraged in theeducation of daughters, makes it exceeding difficult for them to enter into such a sense and practice of true devotion, as the spirit of christianity requires.For if it were a virtue in a woman, to be proud and vain in herself, and fond of the world; we could hardly use better means to raise these passions, than those that are now used in their education.Matildais a fine woman, of good breeding, great sense, and has a great deal of regard for religion: she has three daughters, educated by herself; she will trust them to no one else, nor at any school, for fear they should learn any thing ill. She stays with thedancing-masterall the time he is with them, because she will hear every thing that is said to them. She has heard them read thescripturesso often, that they can repeat great part of them without book; and there is scarce a good book of devotion, but you may find it in their closets.Her daughters see her great zeal for religion, but then they see an equal earnestness for all sorts of finery. They are afraid to meet her, if they have missed thechurch; but then they are more afraid to see her, if they are not laced as strait as they can possibly be.Matildais so intent upon all the arts of improving theirdress, that she has some new fancy almost every day, and leaves no ornament untryed, from the richest jewel to the poorest flower. She is so nice and critical in her judgment, and so sensible of the smallest error, that her maid is often forced to dress and undress her daughters three or four times a day, before she can be satisfied with it.As to thepatching, she reserves that to herself; for she says, if they are not stuck on with judgment, they are rather a prejudice, than an advantage to the face.The children see so plainly the temper of their mother, that they even affect to be more pleased with dress, than they really are, merely to gain her favour.They saw the eldest sister once brought to her tears, and her perverseness severely reprimanded, for presuming to say, that she thought it was better to cover the neck, than to go so far naked as the modern dress requires.She stints them in their meals, and is very scrupulous of what they eat and drink; and tells them how many fine shapes she has seen spoiled in her time, for want of such care. If apimplerises in their faces, she is in a great fright, and they themselves are as afraid to see her with it, as if they had committed some great sin.Whenever they begin to look sanguine and healthy, she calls in the assistance of thedoctor; and if physic and issues will keep the complexion from inclining tocoarseorruddy, she thinks them well employed.By this means they are pale, sickly, infirm creatures, vapoured through want of spirits, crying at the smallest accidents, swooning away at any thing that frightens them, and hardly able to bear the weight of their best cloaths.The eldest daughter lived as long as she could under this discipline, and died in the twentieth year of her age. When she was opened, it appeared, that her ribs had grown into her liver, and that her other entrails were much hurt, by being crushed together with her stays, which her mother had ordered to be twitched so strait, that it often brought tears into her eyes, whilst the maid was dressing her.Her youngest daughter is run away with a gamester, a man of great beauty, and who, in dressing and dancing, has no superior.Matildasays, she should die with grief at this accident, but that her conscience tells her, she has contributed nothing to it herself. She appeals to their closets and their books of devotion, to testify what care she has taken to establish her children in a life of solid piety and devotion.Now, though I do not intend to say, that no daughters are brought up in a better way than this (for I hope many are) yet thus much, I believe, may be said, that the much greater part of them are not brought up so well, or accustomed to so much religion, as in the present instance.Their minds are turned as much to the care of beauty and dress, and the indulgence of vain desires, as in the present case, without having such rules of devotion to stand against it. So that if solid piety is much wanted in that sex, it is the plain and natural consequence of a vain and corrupt education. If they are often too ready to receive the first fops, beaux, and fine dancers for their husbands; it is no wonder they should like that in men, which they have been taught to admire in themselves. And if they are often seen to lose that little regard to religion, that they were taught in their youth, it is no more to be wondered at, than to see a little flower choaked and killed amongst rank weeds.Personal pride, affectation, a delight in beauty, and fondness of finery, are tempers that must kill all religion in the soul, or be killed by it; they can no more thrive together than health and sickness.But how possible it is to bring up daughters in a more excellent way, let the following character declare.Eusebiais a pious widow, well born, and well bred, and has a good estate for five daughters, whom she loves not only as her natural, but also as her spiritual children; and they reverence her as their spiritual mother, with an affection equal to that of the fondest friends.“My children, (says she) your dear father was an humble, watchful, truly devout man. Whilst his sickness would suffer him to talk with me, his discourse was chiefly about your education. He knew the ruins that a wrong education made in our sex; and therefore conjured me with the tenderest expressions, to renounce thefashionable waysof educating daughters, and to bring you all up in the most unaffected instances of a truly christian and devout life.When your father died, I was much pitied by my friends, as having all the care of a family, and the management of an estate fallen upon me. But my own grief was founded on another principle; I was grieved to see myself deprived of so faithful a friend, and that such an eminent example of real devotion, should be taken from the eyes of his children, before they were of an age to love and follow it. But as to worldly cares, which my friends thought lay so heavy upon me, they are most of them of our own making, and fall away as soon as we begin toknow ourselves.For this reason, all my discourse with you, has been to acquaint you with yourselves, and to accustom you to such books of devotion, as may best instruct you in this greatest of all knowledge.You would think it hard, not to know the family into which you was born, what ancestors you were descended from, and what estate was to come to you. But, my children, you may know all this with exactness, and yet be as ignorant of yourselves, as a man that should take himself to be wax, and therefore dared not to let the sun shine upon him.In order to know yourselves aright, you must consider yourselves as so many fallen embodied spirits, conceived and born in sin, and that your lives began in a state of corruption and disorder, full of tempers and passions, that blind and darken the reason of your minds, and incline you to that which is hurtful.Your bodies are not only poor and perishing like your cloaths, but they are asinfected cloaths, that fill you with ill distempers, which oppress the soul with sickly appetites, and vain envyings.Hence all of us are like two beings, that have as it were two hearts within us: with the one, we see, taste, and admire reason, purity, and holiness; with the other we incline to pride, vanity, and sensual delights.This internal war we always feel within us more or less; and if you would know the one thing necessary to you and all the world, it is this, to preserve, strengthen, and perfect all that is rational, holy, and divine in our nature, and by the assistance of the blessed Spirit ofGod, to mortify and subdue all that vanity, pride, and sensuality, which springs from the corruption of our state.Whilst you live thus, you live like yourselves, and what is more, like christians; but whenever you are more intent upon adorning your persons, than upon perfecting your souls, you are much more beside yourselves, than he, that had rather have a laced coat, than an healthful body.Never consider yourselves, therefore, as persons that are to be seen, admired, and courted by men; but aspoor sinners, that are to be washed in the blood of the Lamb ofGod, and accepted through his all-sufficient righteousness, received by faith, and to be saved from the follies of a miserable world,and made meet for heaven by the powerful operations of his blessed Spirit.These considerations have made me think it my duty to teach you nothing that was dangerous for you to learn. I have kept you from every thing that might betray you into weakness and folly, or make you think any thing fine, but afine mind; any thing happy, but an interest in the favour ofGod, throughJesus Christ; or any thing desirable, but his love shed abroad in the heart, and to do all the good you possibly can to your fellow-creatures.Instead of the vain, immodest entertainment ofplaysandoperas, I have taught you to delight in pious reading and religious conversation. What music, dancing, and diversions are to the people of the world, that holy meditation, fervent prayers, and other acts of devotion, have been to you. Instead of forced shapes, patched faces, and affected motions, I have taught you to conceal your bodies withmodest garments, and to let the world have nothing to view of you, but the plainness and sincerity, the humility and unaffectedness of all your behaviour.You know, my children, that a single state frees from worldly cares and troubles, and gives a woman an opportunity of caring only how she may please theLord; but as I look upon you all to be so many great blessings of a married state; so I leave it to your choice, either to do as I have done, or to continue in a virgin state. Only let me remind you, if you intend to marry, let the time never come till you find a man that has those graces, which you are aspiring after yourselves; who is likely to be a friend to all your virtues, and with whom it is better to live, than to want the benefit of his example.Avoid therefore the conversation of what the world callsfine-bred fops, andbeaux; for they are the shame of their own sex, and ought to be the abhorrence of yours.If evil speaking, scandal, or backbiting, be the conversation where you happen to be, keep your hearts to yourselves; and if you have no opportunity to reprove or turn the stream of such conversation into a proper channel, retire as soon as you can.Love and reverencepoor people; as for many reasons, so particularly for this, because our blessed Saviour was one ofthe number. Visit and converse with them frequently: you will often find simplicity, innocence, patience, fortitude, and great piety amongst them; and where they are not so, your good example may amend them. For this cause, you know I have divided part of my estate already amongst you, that you each may be charitable out of your own stock, and take it in your turns to provide for the poor and sick of the parish.Whether married or unmarried, consider yourselves as mothers and sisters, as friends and relations to all that want your assistance; and never allow yourselves to be idle, whilst others want any thing that your hands can make for them.I have brought you up to all kinds of labour, that are proper for women, as sowing, knitting, spinning, and all other parts of housewifery; not merely for your amusement, and that you may know how to direct your servants; but that you may be serviceable to yourselves and others, and be saved from those temptations which attend an idle life. I must therefore repeat to you, my daughters, what I have often reminded you of before, that I had rather see you reduced to the necessity of maintaining yourselves by your own hands, than to have riches to excuse yourselves from labour. Never therefore consider your labour merely as an amusement to get rid of your time, and so may be as trifling as you please; but consider it as something that is to be serviceable to yourselves and others, that is to serve some sober ends of life, to save and redeem your time, and make it turn to your account, when the works of all people shall be tried by fire.What would you think of the wisdom of him, that should employ his time in distilling of waters, and making liquors which no body could use, merely to amuse himself with the variety of their colour and clearness; when with less labour and expence, he might satisfy the wants of those who have nothing to drink? And yet he would be as wisely employed, as those that are amusing themselves with such tedious works as they neither need, nor hardly know how to use when they are finished; when with less labour and expence they might be doing as much good, as he that is cloathing the naked, or visiting the sick. Be glad therefore to know the wants of the poorest people, and think it not beneath you, to let your hands be employed in making such mean and ordinarythings for them, as their necessities require. ThusDorcaswas employed, who is mentioned with so much honour in holy writ; and by so doing, you will behave like true disciples of that Lord and Master, ‘who came into the world not to be ministered unto, but to minister.’In short, my dear children, strive to do every thing that is praise-worthy, but do nothing in order to be praised; nor think of any reward of all your works of faith and labours of love, tillJesus Christcometh with all his holy angels. Think, my children, that the soul of your good father, now withGod, speaks to you through my mouth; and let the double desire of your father who is gone, and of me who am with you, above all, let the mercies ofGodinChrist Jesus, prevail upon you to loveGodwith all your souls, to study your own perfection, to practise humility, and to do all the good you can to all your fellow-creatures, especially to those who are of the houshold of faith, till it shall pleaseGodto call you to another life.”Thus did the pious widow educate her daughters. The spirit of this education speaks so plainly for itself, that, I hope, I need say nothing in its justification. If we could see it in life, as well as read of it in books, the world would soon find the happy effects.There is nothing more desirable for the common good of all the world, than that we might see it. For thoughwomendo not carry on the trade and business of the world, yet as they aremothersandmistressesof families, they have for some time the care of the education of their children of both sorts, and are entrusted with that which is of the greatest consequence to human life. For as the health and strength, or weakness of our bodies, is very much owing to their methods of treating us when we are young; so the soundness or folly of our minds, are not less owing to those first tempers and ways of thinking, which we eagerly received from the love, tenderness, authority and constant conversation of our mothers.Is it not then much to be lamented, that this sex, on whom so much depends, who have the first forming of our bodies and our minds, are not only educated in pride, but in the silliest and most contemptible part of it?They are not suffered to dispute with us the proudprizesof arts and sciences, of learning and♦eloquence, in which I have much suspicion they would often prove our superiors; but we turn them over to the study of beauty and dress, and the whole world conspire to make them to think of nothing else. Fathers and mothers, friends and relations, seem to have no other wish towards thelittle girl, but that she may have afair skin, afine shape,dress well, anddanceto admiration.♦“eloqence” replaced with “eloquence”And what makes this matter the more to be lamented, is this. That women are not only spoiled by this education, but we spoil that part of the world, which would otherwise furnish the most instances of an eminent and exalted piety. TheChurchhas formerly had eminent saints in that sex; and it may reasonably be thought, that it is purely owing to their poor and vain education, that this honour of their sex is for the most part confined to former ages.The corruption of the world indulges them in great vanity, and mankind seem to consider them in no other view, than as so manypainted idols, that are to allure and gratify their passions; so that if many women are vain, light, gew-gaw creatures, they have this to say in excuse of themselves, that they are not only such as their education has made them, but such as the generality of the world allow them to be.Some indeed are pleased to say, that women are naturally of little and vain minds, and consequently their trifling vain behaviour is owing solely to that; but this I look upon to be as false and unreasonable, as to say, thatbutchersare naturally cruel: for as their cruelty is not owing to their natures, but to theirwayof life, which has changed their natures; so whatever littleness and vanity is to be observed in the minds of women, it is like the cruelty of butchers, a temper that is wrought into them by that life which they are taught and accustomed to lead. At least thus much must be said, that we cannot justly charge any thing upon their nature, till we take care that it is not perverted by their education.But supposing it were true, that they were thus naturally vain and light, then how much more blameable is that education, which seems contrived to strengthen and increase the folly and weakness of their minds? For if it were a virtue inwomen to be proud, and vain, and indevout, we could hardly take better means to raise these bad things in them, than those which are now used in their education.Some people that judge hastily, will perhaps say, I have been exercising too great a severity against the sex. But more reasonable persons will easily observe, that I entirely spare the sex, and only arraign their education; that, I profess, I cannot spare; but the only reason is, because it is their greatest enemy, because it deprives the world of so many blessings, and the church of so many saints as might reasonably be expected from persons, formed by their natural temper to all goodness and tenderness, and fitted, by the clearness and brightness of their minds, to contemplate, love and admire every thing that is holy, virtuous, and divine.
Shewing how the method of educating daughters, makes it difficult for them to enter into the spirit of christianity; how miserably they are injured and abused by such an education; and the spirit of a better education represented in the character ofEusebia.
THAT turn of mind which is taught and encouraged in theeducation of daughters, makes it exceeding difficult for them to enter into such a sense and practice of true devotion, as the spirit of christianity requires.
For if it were a virtue in a woman, to be proud and vain in herself, and fond of the world; we could hardly use better means to raise these passions, than those that are now used in their education.
Matildais a fine woman, of good breeding, great sense, and has a great deal of regard for religion: she has three daughters, educated by herself; she will trust them to no one else, nor at any school, for fear they should learn any thing ill. She stays with thedancing-masterall the time he is with them, because she will hear every thing that is said to them. She has heard them read thescripturesso often, that they can repeat great part of them without book; and there is scarce a good book of devotion, but you may find it in their closets.
Her daughters see her great zeal for religion, but then they see an equal earnestness for all sorts of finery. They are afraid to meet her, if they have missed thechurch; but then they are more afraid to see her, if they are not laced as strait as they can possibly be.
Matildais so intent upon all the arts of improving theirdress, that she has some new fancy almost every day, and leaves no ornament untryed, from the richest jewel to the poorest flower. She is so nice and critical in her judgment, and so sensible of the smallest error, that her maid is often forced to dress and undress her daughters three or four times a day, before she can be satisfied with it.
As to thepatching, she reserves that to herself; for she says, if they are not stuck on with judgment, they are rather a prejudice, than an advantage to the face.
The children see so plainly the temper of their mother, that they even affect to be more pleased with dress, than they really are, merely to gain her favour.
They saw the eldest sister once brought to her tears, and her perverseness severely reprimanded, for presuming to say, that she thought it was better to cover the neck, than to go so far naked as the modern dress requires.
She stints them in their meals, and is very scrupulous of what they eat and drink; and tells them how many fine shapes she has seen spoiled in her time, for want of such care. If apimplerises in their faces, she is in a great fright, and they themselves are as afraid to see her with it, as if they had committed some great sin.
Whenever they begin to look sanguine and healthy, she calls in the assistance of thedoctor; and if physic and issues will keep the complexion from inclining tocoarseorruddy, she thinks them well employed.
By this means they are pale, sickly, infirm creatures, vapoured through want of spirits, crying at the smallest accidents, swooning away at any thing that frightens them, and hardly able to bear the weight of their best cloaths.
The eldest daughter lived as long as she could under this discipline, and died in the twentieth year of her age. When she was opened, it appeared, that her ribs had grown into her liver, and that her other entrails were much hurt, by being crushed together with her stays, which her mother had ordered to be twitched so strait, that it often brought tears into her eyes, whilst the maid was dressing her.
Her youngest daughter is run away with a gamester, a man of great beauty, and who, in dressing and dancing, has no superior.
Matildasays, she should die with grief at this accident, but that her conscience tells her, she has contributed nothing to it herself. She appeals to their closets and their books of devotion, to testify what care she has taken to establish her children in a life of solid piety and devotion.
Now, though I do not intend to say, that no daughters are brought up in a better way than this (for I hope many are) yet thus much, I believe, may be said, that the much greater part of them are not brought up so well, or accustomed to so much religion, as in the present instance.
Their minds are turned as much to the care of beauty and dress, and the indulgence of vain desires, as in the present case, without having such rules of devotion to stand against it. So that if solid piety is much wanted in that sex, it is the plain and natural consequence of a vain and corrupt education. If they are often too ready to receive the first fops, beaux, and fine dancers for their husbands; it is no wonder they should like that in men, which they have been taught to admire in themselves. And if they are often seen to lose that little regard to religion, that they were taught in their youth, it is no more to be wondered at, than to see a little flower choaked and killed amongst rank weeds.
Personal pride, affectation, a delight in beauty, and fondness of finery, are tempers that must kill all religion in the soul, or be killed by it; they can no more thrive together than health and sickness.
But how possible it is to bring up daughters in a more excellent way, let the following character declare.
Eusebiais a pious widow, well born, and well bred, and has a good estate for five daughters, whom she loves not only as her natural, but also as her spiritual children; and they reverence her as their spiritual mother, with an affection equal to that of the fondest friends.
“My children, (says she) your dear father was an humble, watchful, truly devout man. Whilst his sickness would suffer him to talk with me, his discourse was chiefly about your education. He knew the ruins that a wrong education made in our sex; and therefore conjured me with the tenderest expressions, to renounce thefashionable waysof educating daughters, and to bring you all up in the most unaffected instances of a truly christian and devout life.
When your father died, I was much pitied by my friends, as having all the care of a family, and the management of an estate fallen upon me. But my own grief was founded on another principle; I was grieved to see myself deprived of so faithful a friend, and that such an eminent example of real devotion, should be taken from the eyes of his children, before they were of an age to love and follow it. But as to worldly cares, which my friends thought lay so heavy upon me, they are most of them of our own making, and fall away as soon as we begin toknow ourselves.
For this reason, all my discourse with you, has been to acquaint you with yourselves, and to accustom you to such books of devotion, as may best instruct you in this greatest of all knowledge.
You would think it hard, not to know the family into which you was born, what ancestors you were descended from, and what estate was to come to you. But, my children, you may know all this with exactness, and yet be as ignorant of yourselves, as a man that should take himself to be wax, and therefore dared not to let the sun shine upon him.
In order to know yourselves aright, you must consider yourselves as so many fallen embodied spirits, conceived and born in sin, and that your lives began in a state of corruption and disorder, full of tempers and passions, that blind and darken the reason of your minds, and incline you to that which is hurtful.
Your bodies are not only poor and perishing like your cloaths, but they are asinfected cloaths, that fill you with ill distempers, which oppress the soul with sickly appetites, and vain envyings.
Hence all of us are like two beings, that have as it were two hearts within us: with the one, we see, taste, and admire reason, purity, and holiness; with the other we incline to pride, vanity, and sensual delights.
This internal war we always feel within us more or less; and if you would know the one thing necessary to you and all the world, it is this, to preserve, strengthen, and perfect all that is rational, holy, and divine in our nature, and by the assistance of the blessed Spirit ofGod, to mortify and subdue all that vanity, pride, and sensuality, which springs from the corruption of our state.
Whilst you live thus, you live like yourselves, and what is more, like christians; but whenever you are more intent upon adorning your persons, than upon perfecting your souls, you are much more beside yourselves, than he, that had rather have a laced coat, than an healthful body.
Never consider yourselves, therefore, as persons that are to be seen, admired, and courted by men; but aspoor sinners, that are to be washed in the blood of the Lamb ofGod, and accepted through his all-sufficient righteousness, received by faith, and to be saved from the follies of a miserable world,and made meet for heaven by the powerful operations of his blessed Spirit.
These considerations have made me think it my duty to teach you nothing that was dangerous for you to learn. I have kept you from every thing that might betray you into weakness and folly, or make you think any thing fine, but afine mind; any thing happy, but an interest in the favour ofGod, throughJesus Christ; or any thing desirable, but his love shed abroad in the heart, and to do all the good you possibly can to your fellow-creatures.
Instead of the vain, immodest entertainment ofplaysandoperas, I have taught you to delight in pious reading and religious conversation. What music, dancing, and diversions are to the people of the world, that holy meditation, fervent prayers, and other acts of devotion, have been to you. Instead of forced shapes, patched faces, and affected motions, I have taught you to conceal your bodies withmodest garments, and to let the world have nothing to view of you, but the plainness and sincerity, the humility and unaffectedness of all your behaviour.
You know, my children, that a single state frees from worldly cares and troubles, and gives a woman an opportunity of caring only how she may please theLord; but as I look upon you all to be so many great blessings of a married state; so I leave it to your choice, either to do as I have done, or to continue in a virgin state. Only let me remind you, if you intend to marry, let the time never come till you find a man that has those graces, which you are aspiring after yourselves; who is likely to be a friend to all your virtues, and with whom it is better to live, than to want the benefit of his example.
Avoid therefore the conversation of what the world callsfine-bred fops, andbeaux; for they are the shame of their own sex, and ought to be the abhorrence of yours.
If evil speaking, scandal, or backbiting, be the conversation where you happen to be, keep your hearts to yourselves; and if you have no opportunity to reprove or turn the stream of such conversation into a proper channel, retire as soon as you can.
Love and reverencepoor people; as for many reasons, so particularly for this, because our blessed Saviour was one ofthe number. Visit and converse with them frequently: you will often find simplicity, innocence, patience, fortitude, and great piety amongst them; and where they are not so, your good example may amend them. For this cause, you know I have divided part of my estate already amongst you, that you each may be charitable out of your own stock, and take it in your turns to provide for the poor and sick of the parish.
Whether married or unmarried, consider yourselves as mothers and sisters, as friends and relations to all that want your assistance; and never allow yourselves to be idle, whilst others want any thing that your hands can make for them.
I have brought you up to all kinds of labour, that are proper for women, as sowing, knitting, spinning, and all other parts of housewifery; not merely for your amusement, and that you may know how to direct your servants; but that you may be serviceable to yourselves and others, and be saved from those temptations which attend an idle life. I must therefore repeat to you, my daughters, what I have often reminded you of before, that I had rather see you reduced to the necessity of maintaining yourselves by your own hands, than to have riches to excuse yourselves from labour. Never therefore consider your labour merely as an amusement to get rid of your time, and so may be as trifling as you please; but consider it as something that is to be serviceable to yourselves and others, that is to serve some sober ends of life, to save and redeem your time, and make it turn to your account, when the works of all people shall be tried by fire.
What would you think of the wisdom of him, that should employ his time in distilling of waters, and making liquors which no body could use, merely to amuse himself with the variety of their colour and clearness; when with less labour and expence, he might satisfy the wants of those who have nothing to drink? And yet he would be as wisely employed, as those that are amusing themselves with such tedious works as they neither need, nor hardly know how to use when they are finished; when with less labour and expence they might be doing as much good, as he that is cloathing the naked, or visiting the sick. Be glad therefore to know the wants of the poorest people, and think it not beneath you, to let your hands be employed in making such mean and ordinarythings for them, as their necessities require. ThusDorcaswas employed, who is mentioned with so much honour in holy writ; and by so doing, you will behave like true disciples of that Lord and Master, ‘who came into the world not to be ministered unto, but to minister.’
In short, my dear children, strive to do every thing that is praise-worthy, but do nothing in order to be praised; nor think of any reward of all your works of faith and labours of love, tillJesus Christcometh with all his holy angels. Think, my children, that the soul of your good father, now withGod, speaks to you through my mouth; and let the double desire of your father who is gone, and of me who am with you, above all, let the mercies ofGodinChrist Jesus, prevail upon you to loveGodwith all your souls, to study your own perfection, to practise humility, and to do all the good you can to all your fellow-creatures, especially to those who are of the houshold of faith, till it shall pleaseGodto call you to another life.”
Thus did the pious widow educate her daughters. The spirit of this education speaks so plainly for itself, that, I hope, I need say nothing in its justification. If we could see it in life, as well as read of it in books, the world would soon find the happy effects.
There is nothing more desirable for the common good of all the world, than that we might see it. For thoughwomendo not carry on the trade and business of the world, yet as they aremothersandmistressesof families, they have for some time the care of the education of their children of both sorts, and are entrusted with that which is of the greatest consequence to human life. For as the health and strength, or weakness of our bodies, is very much owing to their methods of treating us when we are young; so the soundness or folly of our minds, are not less owing to those first tempers and ways of thinking, which we eagerly received from the love, tenderness, authority and constant conversation of our mothers.
Is it not then much to be lamented, that this sex, on whom so much depends, who have the first forming of our bodies and our minds, are not only educated in pride, but in the silliest and most contemptible part of it?
They are not suffered to dispute with us the proudprizesof arts and sciences, of learning and♦eloquence, in which I have much suspicion they would often prove our superiors; but we turn them over to the study of beauty and dress, and the whole world conspire to make them to think of nothing else. Fathers and mothers, friends and relations, seem to have no other wish towards thelittle girl, but that she may have afair skin, afine shape,dress well, anddanceto admiration.
♦“eloqence” replaced with “eloquence”
♦“eloqence” replaced with “eloquence”
♦“eloqence” replaced with “eloquence”
And what makes this matter the more to be lamented, is this. That women are not only spoiled by this education, but we spoil that part of the world, which would otherwise furnish the most instances of an eminent and exalted piety. TheChurchhas formerly had eminent saints in that sex; and it may reasonably be thought, that it is purely owing to their poor and vain education, that this honour of their sex is for the most part confined to former ages.
The corruption of the world indulges them in great vanity, and mankind seem to consider them in no other view, than as so manypainted idols, that are to allure and gratify their passions; so that if many women are vain, light, gew-gaw creatures, they have this to say in excuse of themselves, that they are not only such as their education has made them, but such as the generality of the world allow them to be.
Some indeed are pleased to say, that women are naturally of little and vain minds, and consequently their trifling vain behaviour is owing solely to that; but this I look upon to be as false and unreasonable, as to say, thatbutchersare naturally cruel: for as their cruelty is not owing to their natures, but to theirwayof life, which has changed their natures; so whatever littleness and vanity is to be observed in the minds of women, it is like the cruelty of butchers, a temper that is wrought into them by that life which they are taught and accustomed to lead. At least thus much must be said, that we cannot justly charge any thing upon their nature, till we take care that it is not perverted by their education.
But supposing it were true, that they were thus naturally vain and light, then how much more blameable is that education, which seems contrived to strengthen and increase the folly and weakness of their minds? For if it were a virtue inwomen to be proud, and vain, and indevout, we could hardly take better means to raise these bad things in them, than those which are now used in their education.
Some people that judge hastily, will perhaps say, I have been exercising too great a severity against the sex. But more reasonable persons will easily observe, that I entirely spare the sex, and only arraign their education; that, I profess, I cannot spare; but the only reason is, because it is their greatest enemy, because it deprives the world of so many blessings, and the church of so many saints as might reasonably be expected from persons, formed by their natural temper to all goodness and tenderness, and fitted, by the clearness and brightness of their minds, to contemplate, love and admire every thing that is holy, virtuous, and divine.