Instruct; the whole World is a single Ladys Family, her opportunities
of doing good are not lessen’d but encreas’d by her being unconfin’d.
Particular Obligations do not contract her Mind, but her Beneficence
moves in the largest Sphere. And perhaps the Glory of Reforming this
Prophane and Profligate Age is reserv’d for you Ladies, and that the
natural and unprejudic’d Sentiments of your Minds being handsomly
express’d, may carry a more strong conviction than the Elaborate
Arguments of the Learned. Such as fence themselves against the Cannon
they bring down, may lie open to an Ambuscade from you. And whilst the
strong arguings of the Schools like the Wind in the Fable, seems but to
harden these Sturdy Sinners, your Persuasions like the Suns mild and
powerful rays, may oblige them to cast off that Cloak of Maliciousness
in which they are so much intangled. And surely it is worth your while
to fit your selves for this: ’Tis a Godlike thing to relieve even
the Temporal wants of our Fellow Creatures, to keep a _Body_ from
perishing, but it is much more Divine, to _Save a Soul from Death_! A
Soul which in his estimate who best knows the value of it, is worth
more than all the World. They who are thus _wise shall shine as the
brightness of the Firmament, and they who turn many to Righteousness
as the Stars for ever_; which is a Glory we may honestly Contend for,
a Beauty we may lawfully Covet; O that we had but Ambition enough to
aspire after it! O that we had but so much at least as we see daily
thrown away on a poor transitory Earthly Diadem, which sets uneasy on
his head who wears it, and which a longer arm may wrest from his Brows!
But alas it was in our fore-fathers days that the Kingdom of Heav’n
was took by violence; they thought nothing, and we think every thing
too much to Do or Suffer to obtain it! Not but that it is still as
bright and glorious, as truly attractive, but we are dull and stupid we
shut our eyes and won’t behold its Charms. Were we but duly sensible
of this we shou’d think no Posterity so desireable as the Offspring
of our Minds, nor any state so great as the carrying a large Train of
Followers with us to the Court of Heaven! So much Knowledge therefore
as is necessary to engage and keep us firm in our Christian Course, to
fit us to help others in theirs, to stir us up to pursue, and direct us
in our endeavours after one of the brightest Crowns of Glory, does very
well become us; and more than this I do not contend for, being far from
desiring that any one shou’d neglect her Necessary Affairs to amuse her
self with nice Speculations. No; She who has a Family is discharging
part of her Christian Calling whilst She’s taking care for its Support
and Government, and wou’d be very much out, if she lock’d her self in
her Study, when her Domesticks had need of her direction. But there
are few of those to whom I write, who have not a good deal of time to
spare, if you reckon whats thrown away on fantastic Impertinencies,
and ’tis this I wou’d have better employ’d: Were not a Morning more
advantageously spent at a Book than at a Looking-Glass, and an
Evening in Meditation than in Gaming? Were not Pertinent and Ingenious
Discourse more becoming in a visit, than Idle twattle and uncharitable
Remarks? than a Nauseous repetition of a set of fine words which no
body believes or cares for? And is not the fitting our selves to do
Real Services to our Neighbours, a better expression of our Civility
than the formal performance of a thousand ridiculous Ceremonies, which
every one condemns and yet none has the Courage to break thro?
CHAP. IV.
_Concerning the Regulation of the Will and the Government of the
Passions._
As the Capacity which we find in our selves of Receiving and Comparing
Ideas is what we call the Understanding, so the Power of Preferring
any Thought or Motion, of Directing them to This or That thing rather
than to another is what we mean by the Will: Whose Regularity consists
in a constant Tendency towards such things as ought to be Prefer’d, or
in a word, in Conformity to the Will of GOD. That GOD’s Will is the
Rule of ours is methinks so plain that it needs no proof; for why do
we Prefer a thing but because we Judge it Best? and why do we Chuse it
but because it Seems Good for us? Now GOD being Infinitely Wise all his
Judgments must be Infallible, and being Infinitely Good he can Will
nothing but what is best, nor prescribe any thing that is not for our
Advantage. This is I dare say what every one Thinks if they think at
all about the matter and is the Rule they wou’d Act by did they give
themselves leave upon all occasions duly to Consider and Weigh what is
propos’d to them.
But as there are some Ideas which our Understandings receive so early
that they seem to be born with us, which are never totally absent from
our minds, and are in a manner the source of all the rest; so there
are certain Motions or Inclinations inseparable from the Will, which
push us on to the use of that Power, and determine it to the Choice
of such things as are most agreeable to them. Nor shou’d we do amiss
in following these Inclinations did they keep that Impression which
the Author of Nature gave them, which is towards Good in general, or
towards himself, for he only is our True Good, and these are the Wings
of the Soul which shou’d carry it on vigorously towards him.
Whether there is not in us an Inclination to do what is _Fit_, that is
to think and Act agreeably to a Rational Nature, without considering
our own particular advantage I shall not here dispute. For whether
this be so or no, ’tis certain that in our present Circumstances, we
cannot separate _Fit_ and _Good_ in Reality, tho we may have distinct
Ideas of them. What is really proper for Rational Creatures to do,
tending necessarily to their Happiness, and nothing being able to make
them truly Happy but that which is fit to be done. Besides, so pure an
Inclination being wholly abstracted from Self-Love and Prejudice is not
subject to any Irregularity, and so needs not be spoken of here; and
perhaps so few are acquainted with it, that it will hardly be known
what we mean by it.
An Inclination therefore after Happiness is that to which we shall at
present reduce all the rest; which Happiness we pursue by removing
as far as we can from that which is uneasie to us, and by uniting
our selves as much as we are able to some Good which we suppose we
want. The former of these being indeed a pursuit of Good, tho not
so Directly as the latter. Good then is the Object of the Will, and
hitherto one wou’d think there were no probability of our straying from
the Will of GOD, and that there were so little need of advising us
to Will as GOD Wills that it is impossible we shou’d Will otherwise;
because whenever we oppose our Wills to his, we change in a manner the
very Constitution of our Nature and fly from that Happiness which we
wou’d pursue.
But the misfortune is as has been once observ’d already, that we
Will e’re we are capable of examining the Reasons of our Choice, or
of viewing our Ideas so exactly as we must if we wou’d Judge aright.
And the frequent repetition of such unreasonable Choices makes them
Customary to us, and consequently gives a new and wrong bias to our
Inclinations, which upon all occasions dispose the Will to the Choice
of such things as we suppose, tho by mistake, to contribute to our
Happiness. Add to this, that the Passions which are certain Commotions
in the Bloud and Animal Spirits accompanying these Inclinations,
design’d in the Order of Nature for the good of the Body, as the
Inclinations were intended for the Good of the Soul, do so unite
us to sensible things, and represent ’em with such advantage, that
Spiritual Good which seems at a greater distance relishes very little,
and abstracted Truths do not find us so Impartial as to examin them
throughly, and to give them their due Weight, when they’re ballanc’d
against such things as may be Seen and Felt; these being commonly
preferr’d, not for their intrinsic worth, but for their outward Shew
and the Bulk they carry.
That we always endeavour to be Happy is sufficiently evident, and that
we too frequently fly from GOD who only can make us so, Experience
sadly Demonstrates. Which cou’d not be did we not grosly mistake our
Happiness, as we certainly do whenever we Will any thing in opposition
to the Will of GOD, whatever Appearance of Good it may happen to carry.
’Tis true the Will does always pursue Good, or somewhat represented to
it as such, but it is not always, or rather very seldom, determin’d
to the Choice of what is in it self the greatest Good. And though I
suppose we always Chuse that which in that Juncture in which it is
propos’d seems fittest for our Present turn, yet it is often such
as we wou’d not prefer, did we impartially examin and observe the
Consequences. But we will not do that, chusing rather to Act by the
Wrong Judgments we have formerly made, and to follow blindly the
Propensities they have given us, than to suspend our Inclinations as
we both May and Ought, and restrain them from determining our Will,
till we have fairly and fully examin’d and ballanc’d, according to the
best of our Knowledge, the several degrees of Good and Evil present
and future that are in the Objects set before us. The neglect of which
is at once both our Fault and Misery; Our Fault in that we precipitate
our Choice, refusing to Consider sufficiently to rectifie our Mistakes.
And our Misery because we shall certainly be Disappointed sooner or
later, and be convinc’d that what was so Hastily and Unreasonably
Chosen, ought not even then to have been prefer’d, how Pleasant soever
it appear’d, seeing it neither Was nor Cou’d be Good for us.
It seems indeed the greatest wonder in the World how any Man in his
Senses can prefer the short Pleasures of Sin, which are attended even
in this Life with Pain and Shame, and a thousand Inconveniencies,
to the Present Delights of Vertue, and the Prospect of a Felicity
Infinite and Eternal, if he does at all compare them. An Eternity of
Joys must needs be preferable to Fifty or Threescore Years of Sinful
Pleasures, weigh them in what Scales you please, and supposing these
much greater than ever any Sinner found ’em, especially since they are
attended with Eternal Pains, and no perverse Inclination can make us
think otherwise if it will allow us to consider. But it will not allow
Consideration, or if it does a little permit it, it deceives us however
with fallacious Salvoes. It fixes our Thoughts on a Present Uneasiness
which it says must be remov’d, and our Desires gratify’d at any rate,
without suffering us to weigh the ill Consequences of doing so. And
perhaps the Wrong bias which we receive from our Evil Inclinations does
not consist in the persuading us that a Present Sinful Pleasure or
Profit, is the Greatest Good, or that it ought to be Prefer’d before
the Favour of GOD and Eternal Beatitude, which whenever we Think of
we must needs acknowledge to be infinitely greater, but in keeping us
from a full Conviction that th’ one can’t be Chosen without Renouncing
th’ other, and in making us unwilling to examine throughly, lest we
shou’d want the pretence of Ignorance or Passion to excuse what our
Consciences can’t but Reproach us with as an unworthy Choice, whenever
we permit our selves to Reflect.
So that the great aggravation of Sin seems to consist in this, That
the commission of it is a pretending to be Wiser or Stronger than
GOD, an attempt to out-wit him by Fineness, or else by plain Force
to wrest his Felicity from him whether he Will or no. For seeing we
always Will Happiness, and yet wou’d be Happy after another manner than
GOD Wills we shall, we express a Desire, and an Endeavour so far as
we’re able to Oppose and Alter his Will and Order, by reconciling the
gratification of a present unreasonable Appetite with the Enjoyment of
Happiness, tho he has declar’d they can’t be reconciled, and made it in
the ordinary course of things impossible they shou’d.
[Sidenote: Mr. _Boyle_ Style of Scripture.]
The Will of GOD then is the Rule of ours, and if it be ask’d how we
shall come to the Knowledge of it? the Answer is ready, that the
Eternal Word and Wisdom of GOD declares his Fathers Will unto us, by
_Reason_ which is that Natural and Ordinary Revelation by which he
speaks to every one; and by that which is call’d _Revelation_ in a
stricter Sense, which is nothing else but a more perfect and infallible
way of Reasoning, whereby we are Clearly and Fully instructed in so
much of GOD’s Will as is fit for us to know. We must therefore Improve
our Reason as much as our Circumstances in the World permit, and to
supply its deficiency Seriously, Devoutly and Diligently study the Holy
Scriptures “than which (to use the words of a most excellent Person) a
Christian needs understand no other Book to know the duty of his Faith
and Life, tho indeed to understand it well, ’tis ordinarily requisite
that a pretty number of other Books be understood.”
[Sidenote: See P. 114, _&c._]
In the former Chapter we have laid down a Method of using our Reason so
as to discover Truth, by observing of which ’tis hop’d we may escape
from considerable Errors, and consequently from great Offences. And
tho I can’t say we shall never be Mistaken nor Chuse amiss, yet our
Infirmities will be very pitiable, such as our Just and Merciful Lord
God will never impute to us, tho we our selves ought to be humbled for
and always endeavouring to rectifie ’em.
After all, the best way to be further Instructed in the Knowledge of
our Duty is to Practise so much of it as we Know already. By keeping
GOD’s Commandments, we get such a sound and strong Constitution of
Soul, as leads us naturally to our True Good. For as a healthy person
whose Tast is not vitiated, is directed by that, without examining
the Philosophy of Bodys to such things as are fit for the nourishment
of his own: So a Divine Sensation gives us a lively relish of what’s
Good, and a perfect aversion to the contrary. It endues the Soul not
only with a Sagacity of Understanding to discern readily what is best,
but likewise with such a Regularity of Will, as makes it even Hate and
Abhor all evil ways.
A most desirable Temper no doubt, the very top of Human Felicity, but
how shall we obtain it? We find our selves under the power of quite
contrary Inclinations and Relishes, and how to get rid of ’em we know
not. This is indeed a very wretched condition, the only thing that
deserves our Sorrow, yet the Case is not so desperate, but that by the
help of an Almighty Physician we may be Cured, if in good earnest we
set about it. And because the not discerning our true Happiness and the
being accustom’d to pursue a false one is the cause of our Disorder,
somewhat must be done by way of Meditation and somewhat by way of
Exercise.
Now I know not any Subjects more proper for our Meditation on this and
all occasions, than our own Nature, the Nature of Material Beings, and
the Nature of GOD; because it is thro the mistake of some of these that
our Inclinations take a wrong bias, and consequently that we transgress
against GOD, our Neighbour and our selves. For did we consider what
we Are, that Humane Nature conflicts in the Union of a Rational Soul
with a Mortal Body, that the Body very often Clogs the Mind in its
noblest Operations, especially when indulg’d. That we stand not singly
on our own Bottom, but are united in some measure to all who bear a
Human Form, especially to the Community amongst whom we live, and yet
more particularly to those several Relations we may have in it. Did we
go on to consider what are the proper Duties and Enjoyments of such a
nature as ours, that is, what performances do naturally result from
those Capacities we find our selves endow’d with, which may therefore
be reasonably expected from us, and what sort of Pleasures we are made
to relish. Again, were we so far at least Philosophers, as to be able
to pass a due estimate on Material Beings, did we know ’em so well as
not to prize them above their real value. Did we in the last place
contemplate the Author of our Being, _from_ whom we Derive and _to_
whom we owe our _All_; and insted of prying saucily into his Essence,
(an insufferable presumption in Creatures who are ignorant of their
own) or pretending to know more of him than he has thought fit to
communicate in his Word, and in that Idea of Infinite Perfection which
he has giv’n us, Frequently, Seriously and Humbly Meditate on what he
has been pleas’d to unveil. Did we but employ so much of our Time and
Thoughts on these things as we do on our Sins and Vanities, we shou’d
not be long in discerning the good effects.
For I question not but that we shou’d be convinc’d that the Body is
the Instrument of the Mind and no more, that it is of a much Inferior
Nature, and therefore ought to be kept in such a Case as to be ready
on all occasions to serve the Mind. That the true and proper Pleasure
of Human Nature consists in the exercise of that Dominion which the
Soul has over the Body, in governing every Passion and Motion according
to Right Reason, by which we most truly pursue the real good of both,
it being a mistake as well of our Duty as our Happiness to consider
either part of us singly, so as to neglect what is due to the other.
For if we disregard the Body wholly, we pretend to live like Angels
whilst we are but Mortals; and if we prefer or equal it to the Mind we
degenerate into Brutes. The former indeed is not frequent, it is only
to be found amongst a few Scrupulous Persons, who sometimes impose
such rigors on the Body, as GOD never requires at their hands, because
they are inconsistent with a Human Frame. The latter is the common and
dangerous fault, for the most of us accustom our selves to tast no
other Pleasures than what are convey’d to us by the Organs of Sense, we
pamper our Bodies till they grow resty and ungovernable, and instead
of doing Service to the Mind, get Dominion over it.
Thus we learn what is truly to Love our selves: for tho Self-Love as it
is usually understood has a very ill Character and is the Root of Evil,
yet rightly apply’d it is Natural and Necessary, the great inducement
to all manner of Vertue. They cannot be said to Love their Body who
wou’d not willingly suffer a little pain in a Finger to preserve
an Arm, much more to save their Life; nor do they in reality love
themselves, who wou’d not readily suffer any uneasiness in their Body,
which may conduce to the good of their Mind; and who do not prefer the
least probability of bettering their condition in the next Life, to all
the Conveniencies of this, nay even to Life it self.
Again, when we consider that we are but several Parts of one great
Whole, and are by Nature so connected to each other, that whenever one
part suffers the rest must suffer with it, either by Compassion or else
by being punish’d for the want of it, we shall never be so absurd as
to fancy we can do ourselves a Service by any thing Injurious to our
Neighbours.
And finding both that we’re endow’d with many excellent Faculties,
which are capable of great Improvement, such as bespeak in us somewhat
too Divine, to have it once imagin’d that it was made for nothing else
but to move a portion of Matter 70 or 80 Years; to Act only on the
Stage of an Unjust and Ill-natur’d World, where Folly and Wickedness
usually go away with the Reward that is due to Wisdom and Vertue: And
yet that for all these Excellencies, somewhat is still wanting to
complete our Happiness, we do not find intire Felicity in our selves,
but we are conscious of many wants which must be supply’d elsewhere.
We therefore look about to see where we may meet with this Supply, and
Material Beings with which were compass’d do first present themselves.
These are the Objects of our Senses, it is at their presence that the
Body tasts all its Pleasures, no wonder therefore if it endeavour to
persuade us that our Good is here, tho a little Consideration, if not
our frequent disappointments when we seek no further, were sufficient
one wou’d think to convince us that it is not. For when we come to
weigh ’em in an impartial consideration we discern, that as they are
GOD’s Work they have a Perfection suitable to their several Natures,
and are as perfect as is consistent with the several Ranks and Stations
they are plac’d in, so that consider’d Positively they are not to be
Contemn’d, since they set forth the Wisdom, Power and Goodness of their
Maker. But if we compare them with the Human Soul they appear of
little value, and of none at all in comparison of Him who made them;
and since their Nature is beneath, and their Worth much less than ours,
we cannot find our Happiness in ’em. They contribute ’tis true to the
Preservation and Ease of the Body, they help to make it fit for the
Service of the Mind; But since a very few of ’em will do this, the rest
are but a load and trouble, so far from being useful, that they indeed
hurt us, unless they’re made to minister to Charity and Contemplation.
Let then these little things be drawn aside, these Clouds that hide
the most adorable Face of GOD from us, these Mud-walls that enclose
our Earthly Tabernacle and will not suffer us to be pierc’d with the
Beams of his Glory, and wounded, not to Death but Life, with the Arrows
of his Love and Beauty. In him we find that infinite Good which alone
can satisfie us, and which is not to be found elsewhere! Somewhat in
which we lose our selves with Wonder, Love and Pleasure! Somewhat too
ineffable to be nam’d, too Charming, too Delightful not to be eternally
desir’d! And were we not sunk into Sense, and buried alive in a croud
of Material Beings, it might seem impossible to think of any thing but
Him. For whether we consider the Infinite Perfection of his Nature,
or the Interest we have in, and our intire dependance on him. Whether
we consider him as Maker and Governor of all things, as filling all
places, intimately acquainted with all Events, as Righteous in all his
ways, and holy in all his works. Whether we contemplate his Almighty
Power; or what seems more suitable to our Faculties and Condition, the
Spotless Purity of his Nature, the Moral Rectitude of his Will, which
guided by Infallible Wisdom always Chuses what is Best. And more
particularly his Infinite Goodness, his Beneficence to the Children of
Men; that he is not only Good in himself, but that he is also _Our_
Good, the only Amiable Being, who is altogether Lovely, and worthy
of All our Love, the Object of our Hope, the Sum of our Desire, the
Crown of our Joy, without whom we shall for ever Languish and Grieve;
Enjoying whom we have nothing to Fear, nor any thing to Hate but what
wou’d deprive us of that Enjoyment. If we consider how much he has
done to render us capable of this Happiness even when we fled from it;
what affronts he has put up, with what Patience he bears our Follies
and solicits our Return, in a Word, all the Wonders of his Love in
Christ Jesus! We cannot sure do less than fix our Thoughts for ever on
Him, and devote our selves Intirely to Him! All our Passions will be
Charm’d, and every Inclination attracted! We shall no more dispute his
Will, nor seek exemption from it, but with all Sincerity of Heart, and
ardent Desire cry out, _Lord what wilt thou have me to do? Not my Will
Lord, but thine be done!_ The business of our Lives will be to improve
our Minds and to stretch our Faculties to their utmost extent, that so
we may have the fullest enjoyment our Nature will admit, of this ever
satisfying and yet ever desirable, because an Infinite, and our True,
Good.
As to what is to be done by way of Exercise, not to enter too far into
the Philosophy of the Passions, suffice it briefly to observe: That by
the Oeconomy of Nature such and such Motions in the Body are annext
in such a manner to certain Thoughts in the Soul, that unless some
outward force restrain, she can produce them when she pleases barely
by willing them; and reciprocally several Impressions on the Body
are communicated to, and affect the Soul, all this being perform’d by
the means of the Animal Spirits. The Active Powers of the Soul, her
Will and Inclinations are at her own dispose, her Passive are not,
she can’t avoid feeling Pain or other sensible Impressions so long
as she’s united to a Body, and that Body is dispos’d to convey these
Impressions. And when outward Objects occasion such Commotions in the
Bloud and Animal Spirits, as are attended with those Perceptions in the
Soul which we call the Passions, she can’t be insensible of or avoid
’em, being no more able to prevent these first Impressions than she
is to stop the Circulation of the Bloud, or to hinder Digestion. All
she can do is to Continue the Passion as it was begun, or to Divert it
to another Object, to Heighthen or to let it Sink by degrees, or some
way or other to Modifie and Direct it. The due performance of which is
what we call _Vertue_, which consists in governing Animal Impressions,
in directing our Passions to such Objects, and keeping ’em in such a
pitch, as right Reason requires.
By which it appears that it is not a fault to have Passions, since
they are natural and unavoidable, and useful too; for as the
Inclinations are the Wings of the Soul, so these give Life and Vigor
to the Inclinations, by disposing the Body to act according to the
Determination of the Mind. But the fault lies here, we suffer ’em too
often to get the Mastry of the Mind, to hurry it on to what Objects
they please and to fix it there, so that it is not able to consider
any Idea but what they present. Whereas the Soul can if she please,
and if she makes use of her Authority in time, divert the Course of
the Spirits, and direct ’em to a new Object, by Limiting or Extending
her Ideas, and by laying aside those the Passions excited, and
entertaining new ones. Nay, if we do but forbear to revolve such
Considerations as are apt to continue the Commotion of the Spirits, it
will cease of it self. This is what we _can_ and _ought_ to do, and
if we do not perform it, we act rather like the Slaves of Sense than
Creatures endued with Reason; but if we do, we can hardly receive any
Injury from the Passions.