not irrecoverably lost, tho too many are so invellop’d in Prejudice
that there’s little probability of disengaging them? Why really the
best that I can think of at present is, to Resolve to be Industrious,
and to think no Pains too much to purchase Truth; to consider that our
Fore-fathers were Men of like Passions with us, and are therefore not
to be Credited on the score of Authority but of Reason; to remember
likewise our own Infirmity, the shortness of our Views, and the bias
which our Passions and secular Interests give us; generously to
disengage our selves from the deceptions of sense, from all sinister
and little Designs, and honestly to search after Truth for no other
End but the Glory of GOD, by the accomplishing of our Own and our
Neighbours Minds, and when we have humbly implor’d, as now we may very
well hope for the Divine Assistance, that the Father of Lights will
shine upon us, and that He who is _the Way, the Truth and the Life_
will lead us into all Truth; why then we shou’d do well to take notice,
That it is of no great consequence to us what our old Opinions are
any farther than as we persist in ’em; that there’s no necessity that
they shou’d be true, but ’tis highly necessary we shou’d fix on what
is so; therefore these also must be made to pass the Scrutiny, and be
cashier’d if they stand not the Test of a severe Examination and sound
Reason.
’Tis a great mistake to fancy it a reproach to change our Sentiments,
the infamy lies on their side who wilfully and unreasonably adhere to
’em. Not but that it is mean and shameful to be ever on the tip-toe,
and indeed to change in any Case where pure and disinteress’d Reason
does not oblige us to it. To be once willing to alter our sentiments
if there be just occasion for’t, wou’d for ever after secure us from
Changing, to which the Precipitate and Obstinate are most liable;
whereas such as suspend their Judgments till after a sufficient
Examination and Weighing of all things they see cause to fix them,
do seldom Change, because they can hardly meet with any Reason to do
so; and indeed whatever may be the Character of a Wit, Stay’dness and
Deliberation is that of a Wise Person.
But as there is an extream on one hand in being too resolutely bent on
our Old Opinions, so is there on the other in inordinately thirsting
after Novelty. An Opinion is neither better nor worse for being Old
or New, the Truth of it is the only thing considerable; tho properly
speaking all Truth is Antient, as being from Eternity in the Divine
Ideas, ’tis only New in respect of our Discoveries. If we go about
to assign a Reason for this insatiable desire of Novelty, I know not
how to find a better than our Credulity and easy assent to things
inevident. Truth being the proper Object of the Understanding it does
naturally search after it, and tho this search will never wholly cease,
because our Understandings are more capacious than our Discoveries,
and the view of one Truth is but a Preparative to look farther; yet
had we clear and certain Evidence for our Conclusions, tho that wou’d
not end our Inquiries, it wou’d however satisfie us, so far at least
as they had gone. Whereas on the contrary your hunters after Novelty
are commonly never satisfied, they pull down to day what they had built
up yesterday, and Why? But because they concluded too soon? and their
Novel Hypothesis is founded on Fancy or Passion, or any thing rather
than Right Reason.
But when I speak of the little deference that is to be given to Names,
Authorities, and receiv’d Opinions, I extend it no farther than to
matters purely Philosophical to mere Humane Truths, and do not design
any Prejudice to the Authority of the Church which is of different
consideration. For tho it be necessary even in this Case, to deposite
whatever may look like a Prejudice, arising from that particular way
of Worship, whereby that Communion in which we’ve been Educated is
distinguish’d from all other Christians, yet as to the Substantials
of Faith and Practice, tho every one be allow’d to Examine, for they
will bear the Test, yet it is not fit that he shou’d draw Conclusions,
contrary to what has been already determin’d by the Catholick Church,
or even by that particular Church of which he is a Member, unless where
it does plainly and evidently contradict that sense of Holy Scripture
which has been receiv’d by the Church Universal. Nor is this a giving
up our selves to Authority barely as such, ’tis only a modest deference
to Truth. Philosophical Truths are not open to every Inquirer, an
elevated Genius and great application of Mind is requir’d to find them
out, nor are they of that importance but that Men may give Scope to
their Thoughts, and very often think, tho indeed unreasonably, that
they’re oblig’d in point of Honour to defend their own Hypotheses.
But the Articles of our Faith and the great Principles of Christian
Morality are of another Nature, GOD _wou’d have all Men to be sav’d and
to come to the Knowlege of_ these _Truths_, tho he did not design ’em
all for Philosophers, and therefore they carry a Proof and Evidence
suited to the very Vulgar, which he who runs may read, which every one
ought to acquiesce in, tho according to their leisure and capacity ’tis
fit they inquire why. And being a matter of the highest concern such
as our Eternal Happiness or Misery depends on, it may reasonably be
suppos’d (tho to the shame of our Folly we sometimes find the contrary)
that Men won’t play fast and loose in a Business of so vast importance,
but that all Christians have as they are oblig’d seriously and fully
consider’d it, and especially those who are more peculiarly set apart
by the Divine Appointment for the study of Sacred Truths. So that to
acquiesce in the Authority of the Church, so far as it is here pleaded
for is no more than this, The calling in to our assistance the Judgment
and Advice of those whom GOD hath set over us, and consequently whom he
assists in a more especial manner, to discharge that Function to which
he has call’d them; and, in such disputable points as we’re not able
to determine for our selves, a quiet submission to the Voice of our
Guides, whom Modesty will incline us to think have greater Abilities
and Assistances, as well as more Time and Opportunity to find out the
Truth than we.
As Prejudice fetters the Understanding so does Custom manacle the Will,
which scarce knows how to divert from a Track which the generality
around it take, and to which it has it self been habituated. It wou’d
be too large a digression, to examin throughly a Subject so fit to be
consider’d, being it is the root of very much Evil, the last refuge of
Vice where it fortifies it self when driven from all other retreats.
We shall therefore forbear to enquire from what mistakes it draws its
force, what Considerations are proper to disarm it of its power, and
what else might be of use to deliver us from its Slavery, and only
remark; That tho great deference is to be paid to the Ways and Usages
of the Wise and Good, yet considering that these are the least number
of Mankind, ’tis the Croud who will make the Mode, and consequently
it will be as absurd as they are: Therefore Custom cannot Authorise a
Practice if Reason Condemns it, the following a Multitude is no excuse
for the doing of Evil. None but the Weak and Inconsiderable swim down
with the Torrent, brave Spirits delight to stem the Tide, they know
no Conquest so Glorious, because none so difficult, as that which is
obtain’d over foolish and ill-grounded Maxims and sinful Customs; What
wou’d they not do to restore Mankind to their Lawful Liberty, and to
pull down this worst of Tyrannies, because it enslaves the very Souls
of Men?
§ III. But a Generous Resolution and Courageous Industry are not only
necessary to enable us to throw off Sloth and to Conquer the Prejudices
of Education, Authority and Custom, the same Resolution and Courage
which help’d us to this Victory, must secure and continue to us the
Fruits of it. We shall have need of Patience and constant Perseverance
thro the whole course of our Lives if we mean to prosecute the noble
Design we have begun; we must not think the Business is over when we
have smooth’d the entrance; there will still be Difficulties, tho no
insuperable ones, but such as will wear off by degrees, the greatest
uneasiness being in the first effort. And tho our Progress shou’d
not happen to be answerable to our Desires, there’s no reason to be
discourag’d, we shou’d rather be animated by such noble Desires to
greater Industry. Where’s the Glory of an easy Victory? ’Tis Labour
and Cost that inhanses the value of every thing. And to the end we
may not be discourag’d, ’tis fit that we arm our selves against all
Accidents by considering them before hand. We have the Malice and
Industry of many Cunning and Powerful Adversaries, as well as our
own indocility to contend with. The grand Enemy of Mankind is very
unwilling that they shou’d arrive at that State of Innocence and
Perfection from which he fell, and of all the Artifices he makes use of
to hinder it, scarce any’s more effectual than the mischief he excites
us to do one another. What are they employ’d in but his Service who
will neither do any thing that’s excellent themselves, nor if they
could hinder, suffer it to be done by others? Who employ all their
little Wit and Pains in Scoffing at such who they say in derision
wou’d be wiser then their Neighbours? We must be content to suffer
a scornful fleer, a parcel of hard Names and a little ridiculing,
if we’re Resolv’d to do such things as do not deserve ’em. Dogs will
bark at the Moon, and perhaps for no other reason but because she is
out of their reach, elevated above them. But the Author of our Nature
to whom all the Inconveniencies we are liable to in this Earthly
Pilgrimage are fully known, has endow’d us with Principles sufficient
to carry us safely thro them all, if we will but observe and make use
of ’em. One of these is _Generosity_, which (so long as we keep it
from degenerating into Pride) is of admirable advantage to us in this
matter. It was not fit that Creatures capable of and made for Society,
shou’d be wholly Independent, or Indifferent to each others Esteem
and Commendation; nor was it convenient considering how seldom these
are justly distributed, that they shou’d too much regard and depend
on them. It was requisite therefore that a desire of our Neighbours
Good Opinion shou’d be implanted in our Natures to the end we might be
excited to do such things as deserve it, and yet withall a Generous
neglect of it, if they unjustly withheld it where it was due. There’s
so little reason that we shou’d be discourag’d from what is truly
excellent and becoming on account of being Scoft and Laugh’d at for
it, that on the contrary this is a new accession to our Glory, we
never shine so Illustriously as when we break thro these little Clouds
and Oppositions which impotently attempted to obscure our Rays. To be
Reproach’d for Weldoing is a higher Encomium, than the loftiest Praises
when we do not deserve them: So that let the World think as it list,
whilst we are in the pursuit of true Wisdom, our Reputation is secur’d,
our Crown is furbishing and tho it do not shine out in this Envious and
Ill-natur’d World, it will however, which is infinitely more desirable
appear in all its Lustre and Splendor in a better.
And as we disregard the Censures of ill People, so are we patiently to
bear with our own backwardness and indocility. There goes a good deal
of Time and Pains, of Thought and Watchfulness to the rooting out of
Ill-habits, to the fortifying our Minds against foolish Customs, and
to the making that easie and pleasant which us’d to be irksom to us.
But we ought not to be disheartn’d, since ’tis necessary to be done,
and we cannot reasonably say ’tis Impossible, till we’ve attempted and
fail’d in’t. But then let’s attempt it in the most prudent Method, use
the properest Means, allow sufficient Time for their Operation and to
make the essay: Let’s not set about it by fits, or in one or two good
Moods, nor expect it will be done on a sudden, but by degrees and in a
proper season, making it our main Design and Business, and then I dare
confidently affirm the success will answer the Pains we have spent
about it.
§. IV. But one thing more, and then I shall go on as well as I can,
to lay down what seems to me the best Method for Improvement. Whoever
wou’d Act to purpose must propose some End to themselves, and keep it
still in their Eye thro’out their whole progress. Life without this
is a disproportionate unseemly thing, a confused huddle of broken,
contradictory Actions, such as afford us nothing but the being asham’d
of ’em. But do we need to be taught our End? One wou’d rather think
there were no occasion to mention it, did not Experience daily convince
us how many there are who neglect it. What End can Creatures have but
their Creators Glory? And did they truly understand their own Happiness
’tis certain they wou’d have no other, since this is the only way of
procuring their own Felicity. But it is not enough to have barely an
implicit and languid desire of it, ’twere much better to hold it ever
in view, and that all our Actions had in their proportion a warm and
immediate tendency thither. This wou’d stamp the impression of Holiness
upon the most indifferent Action, and without this what is Materially
and to all outward appearance very good, is really and truly no better
than a specious folly. We are not made for our selves, nor was it
ever design’d we shou’d be ador’d and idoliz’d by one another. Our
Faculties were given us for Use not Ostentation, not to make a noise in
the World, but to be serviceable in it, to declare the Wisdom, Power
and Goodness, of that All-Perfect Being from whom we derive _All_ our
Excellencies, and in whose Service they ought _Wholly_ to be employ’d.
Did our Knowlege serve no other purpose than the exalting us in our
own Opinion, or in that of our Fellow Creatures, the furnishing us with
Materials for a quaint Discourse, an agreeable Conversation, ’twere
scarce worth while to be at the trouble of attaining it. But when
it enlarges the Capacity of our Minds, gives us nobler Ideas of the
Majesty, the Grandeur and Glorious Attributes of our adorable Creator,
Regulates our Wills and makes us more capable of Imitating and Enjoying
him, ’tis then a truly sublime thing, a worthy Object of our Industry:
And she who does not make this the End of her Study, spends her Time
and Pains to no purpose or to an ill one.
We have no better way of finding out the true End of any thing, than by
observing to what Use it is most adapted. Now the Art of _Well-Living_,
the Study of the Divine Will and Law, that so we may be Conformable to
it in all things, is what we’re peculiarly fitted for and destin’d
to, what ever has not such a Tendency, either Directly or at least
Remotely, is besides the purpose. Rational Studies therefore next to
GOD’s Word bid fairest for our Choice, because they best answer the
Design above mention’d. Truths merely Speculative and which have no
influence upon Practice, which neither contribute to the good of Soul
or Body, are but idle Amusements, an impertinent and criminal wast
of Time. To be able to speak many Languages, to give an Historical
Account of all Ages Opinions and Authors, to make a florid Harangue, or
defend right or wrong the Argument I’ve undertaken, may give me higher
thoughts of my Self but not of GOD, this is the _Knowlege that pufeth
up_, in the Words of the Apostle, and seldom leads us to that _Charity
which Edifieth_.
And as the Understanding so the Will must be duly directed to its End
and Object. Morality is so consonant to the Nature of Man, so adapted
to his Happiness, that had not his Understanding been darkn’d by the
Fall, and his whole Frame disorder’d and weakened, he wou’d Naturally
have practis’d it. And according as he recovers himself, and casts
off those Clouds which Eclipse his Reason, so proportionably are his
Actions more agreeable to Moral Precepts, and tho we suppose him
ignorant of any higher end, he will however do such things as they
enjoyn him, to th’intent he may be easy, obtain a good Reputation, and
enjoy himself and this World the better. Now were we sure that Reason
wou’d always maintain its ground against Passion and Appetite, such an
one might be allow’d to be a good Neighbour, a Just Ruler, a plausible
Friend or the like, and wou’d well enough discharge the Relative Duties
of Society, and do nothing misbecoming the dignity of Human Nature.
But considering how weak our Reason is, how unable to maintain its
Authority and oppose the incursions of sense, without the assistance
of an inward and Spiritual Sensation to strengthen it, ’tis highly
necessary that we use due endeavours to procure a lively relish of our
true Good, a Sentiment that will not only Ballance, but if attended to
and improv’d, very much out-weigh the Pleasures of our Animal Nature.
Now this is no otherwise to be obtain’d than by directing the Will in
an elicit Act to GOD as its only Good, so that the sole End of all its
movements, may be to draw near, to acquiesce in and be united to him.
For as all Natural Motions are easie and pleasant, so this being the
only Natural Motion of the Will must needs be unspeakably delightful
to it. Besides that peculiar delectation, which this Fountain of Joy
bestows as a Donative, on all who thus sincerly address themselves to
him. So that it is not enough to be Morally Good because ’tis most
Reputable and Easie, and most for our Pleasure and Interest in the
present World, as this will never secure our Duty, so is it too low an
End for a Creature Capable of Immortality to propose, nothing less than
an intire devoting of our selves to the End for which we were made, the
Service and Enjoyment of the most amiable and only Good, can keep us
Constantly and Uniformly in our Duty, or is a Design that’s worthy of
us.
CHAP. III.
_Concerning the Improvement of the Understanding._ I. _Of the
Capacity of the Humane Mind in General._ II. _Of Particular
Capacities._ III. _The most common Infirmities incident to
the Understanding and their Cure._ IV. _A Natural Logic, And_
V. _Rhetoric propos’d._ VI. _The Application and Use of our
Knowlege._
The perfection of the Understanding consisting in the Clearness and
Largness of its view, it improves proportionably as its Ideas become
Clearer and more Extensive. But this is not so to be understood as if
all sorts of Notices contributed to our Improvement, there are some
things which make us no wiser when we know ’em, others which ’tis
best to be ignorant of. But that Understanding seems to me the most
exalted, which has the Clearest and most Extensive view of such Truths
as are suitable to its Capacity, and Necessary or Convenient to be
Known in this Present State. For being that we are but Creatures, our
Understanding in its greatest Perfection has only a limited excellency.
It has indeed a vast extent, and it were not amiss if we tarried a
little in the Contemplation of its Powers and Capacities, provided
that the Prospect did not make us giddy, that we remember from whom
we have receiv’d them, and ballance those lofty Thoughts which a view
of our Intellectuals may occasion, with the depressing ones which the
irregularity of our Morals will suggest, and that we learn from this
inspection, how indecorous it is to busy this bright side of us in mean
things, seeing it is capable of such noble ones.
Human Nature is indeed a wonderful Composure admirable in its outward
structure, but much more excellent in the Beauties of its Inward, and
she who considers in whose Image her Soul was Created, and whose Blood
was shed to Redeem it, cannot prize it too much, nor forget to pay
it her utmost regard. There’s nothing in this Material World to be
compar’d to’t, all the gay things we dote on, and for which we many
times expose our Souls to ruin, are of no consideration in respect of
it. They are not the good of the Soul, its happiness depends not on
’em, but they often deceive and withdraw it from its true Good. It was
made for the Contemplation and Enjoyment of its GOD, and all Souls are
capable of this tho in a different degree and by measures somewhat
different, as we hope will appear from that which follows.
§. I. Truth in general is the Object of the Understanding, but all
Truths are not equally Evident, because of the Limitation of the Humane
Mind, which tho’ it can gradually take in many Truths, yet cannot
any more than our sight attend to many things at once: And likewise,
because GOD has not thought fit to communicate such Ideas to us, as are
necessary to the disquisition of some particular Truths. For knowing
nothing without us but by the Idea we have of it, and Judging only
according to the Relation we find between two or more Ideas, when we
cannot discover the Truth we search after by Intuition or the immediate
companion of two Ideas, ’tis necessary that we shou’d have a third by
which to compare them. But if this middle Idea be wanting, though we
have sufficient Evidence of those two which we wou’d compare, because
we have a Clear and Distinct Conception of them, yet we are Ignorant
of those Truths which wou’d arise from their Comparison, because we
want a third by which to compare them.
To give an instance of this in a point of great consequence, and of
late very much controverted tho to little purpose, because we take
a wrong method, and wou’d make that the Object of Science which is
properly the Object of Faith, the Doctrin of the Trinity. Revelation
which is but an exaltation and improvement of Reason has told us, That
the Father is GOD, the Son is GOD, and the Holy Ghost is GOD, and our
Idea of the Godhead of any one of these Persons, is as clear as our
Idea of any of the other. Both Reason and Revelation assure us that
GOD is One Simple Essence, Undivided, and Infinite in all Perfection,
this is the Natural Idea which we have of GOD. How then can the Father
be GOD, the Son GOD, and the Holy Ghost GOD, when yet there is but
One GOD? That these two Propositions are true we are certain, both
because GOD who cannot lie has Reveal’d ’em, and because we have as
clear an Idea of ’em as it is possible a Finite Mind shou’d have of
an Infinite Nature. But we cannot find out how this should be, by the
bare Comparison of these two Ideas without the help of a third by which
to compare them. This GOD has not thought fit to impart to us, the
Prospect it wou’d have given us wou’d have been too dazling, too bright
for Mortality to bear, and we ought to acquiesce in the Divine Will. So
then, we are well assur’d that these two Propositions are true, _There
is but one GOD_; And, _There are three Persons in the Godhead_: but we
know not the _Manner_ how these things are. Nor can our acquiescence be
thought Unreasonable, nor the Doctrin we subscribe to be run down as
absurd and contradictory by every little warm Disputer and Pretender
to Reason, whose Life is perhaps a continual contradiction to it, and
he knows little of it besides the Name. For we ought not to think it
strange that GOD has folded up his own Nature, not in Darkness, but
in an adorable and inaccessible Light, since his Wisdom sees it fit
to keep us ignorant of our own. We know and feel the Union between
our Soul and Body, but who amongst us sees so clearly, as to find out
with Certitude and Exactness, the secret ties which unite two such
different Substances, or how they are able to act upon each other? We
are conscious of our own Liberty, who ever denies it denies that he
is capable of Rewards and Punishments, degrades his Nature and makes
himself but a more curious piece of Mechanism; and none but Atheists
will call in question the Providence of GOD, or deny that he Governs
_All_, even the most Free of all his Creatures. But who can reconcile
me these? Or adjust the limits between GOD’s Prescience and Mans
Free-will? Our Understandings are sufficiently illuminated to lead us
to the Fountain of Life and Light, we do or may know enough to fill
our Souls with the noblest Conceptions, the humblest Adoration, and
the intirest Love of the Author of our Being, and what can we desire
farther? If we make so ill a Use of that Knowledge which we have, as
to be so far puffed up with it, as to turn it against him who gave it,
how dangerous would it be for us to have more Knowledge, in a State
in which we have so little Humility! But if vain Man will pretend to
Wisdom, let him first learn to know the length of his own line.