the Sight of Men_ as well as of _GOD_, to do nothing but what is of
_Good Report_; _to Abstain from all Appearance of Evil_; not to _give
Occasion_ of Slander to those who desire and _Seek_ it; but to _Let
our Light so shine before Men, that they may see our Good-works and
Glorify our Father who is in Heaven_. But when we have done this, and
have taken all possible care to approve our selves to GOD and Man,
can we be at Ease if we fail in the latter? Are we more desirous of a
Good than a Great Reputation? and wou’d we not to get a Name amongst
our Fellow Servants, do any thing that may in the least Offend, or be
less acceptable to our Common Master? Can we bear the being Censur’d
as Singular and Laugh’d at for Fools, rather than comply with the evil
Customs of the Age? and are we much more Covetous of the Substance
_Vertue_, than of the Shadow _Fame_? If it be so we’re pretty sure
that all is Right, and that GOD’s will is the Rule, and his Glory the
End of all our Actions. It goes to a good Womans heart to receive that
Commendation which the good-nature or Civility of another bestows on
her, when she knows she does not Merit it, and to find whilst she’s
applauded abroad, a thousand Follies, Mistakes and Weaknesses in her
own Mind. All the use that she makes of her Credit and Esteem in the
World, is to excite her to Deserve it, tho at present perhaps she does
not, and _Really_ to come up to that Character which all are Ambitious
to have.
Again, what is said of Submission and a perfect acquiescence in the
Divine Will, is not to be so understood as if it were a fault to change
our Circumstances when we’re fairly and honestly call’d to’t, or that
we might not seek by honourable ways to enlarge them if they sit too
strait. But it is design’d to correct that Complaining humor, which
makes us always dissatisfied with the Present, and longing after a
Change; which, how Religious soever we wou’d appear, is a very sure
sign that our Passions are not mortified nor our Will reduced to a due
Regularity: As hers is without doubt who can be pleas’d when even her
most innocent Desires are denied, when she is disappointed in what she
thinks her Best Designs. For such an one has nothing in her Temper that
Sensible Impressions can so strongly fasten on, as to discompose her
Mind; and what can she meet with to seduce her to Unlawful, who desires
not to be her own Chuser in Lawful and Indifferent things?
The Laws of GOD have a Natural and Inward Goodness, which wou’d
recommend them to a Rational Mind tho they were not injoyn’d, and
therefore no wonder that Temper inclines one, Conveniency another, and
Reputation a third to the Practise of some of them. But a Will duly
regulated passes over these and is acted by a higher Motive, she who is
Religious upon a Right Principle regards the Will of GOD only, for that
and that alone is able to carry her Uniformly and Constantly thro all
her Duty. Thus Acts of Beneficence, Liberality and Charity, are full
of Lustre, they procure for their Possessor a lofty Character, and
therefore whether we Value them or no, we’re willing however to _seem_
to be fond of ’em. We fancy what mighty things we wou’d do were we in
such or such a Persons Circumstances, and long to be Rich and Great
that we may Relieve the Needy and Rescue the Oppressed. But we are
not so forward in aspiring after Poverty, tho nothing shews a Braver
Mind than the bearing it Nobly and Contentedly; we care not to be the
Oppressed Person, that we might exercise Meekness and Forgiveness,
Patience and Submission. Not but that the Vertues of Adversity are as
lovely in themselves, and as Acceptable to GOD as those of Prosperity,
or rather more so, because they express a greater Love to GOD, are
more opposite to Vicious Self-Love, and do more eminently declare the
Veneration we have for the Divine Wisdom and Goodness, which we can
Adore and Delight in, which we can Justify and Applaud even in the
most uneasy Circumstances. But they don’t make so great a Figure in
the World, they don’t feed our Vanity so much, nor are so agreeable to
Flesh and Bloud, and that’s the reason why we care not for them.
’Tis true we profess that we desire Riches and Honour, a great
Reputation and Theater in the World, on no other account but to do GOD
Service. But if we are real in this, why don’t we perform so much as
we might in our Present Station? Alas! we Cheat our selves, as well
as endeavour to impose on others; and under Pretence of seeking GOD’s
Glory, in Reality pursue nothing but our own. For had we indeed that
Esteem for GOD and Intire Conformity to his Will, which is at once both
the Duty and Perfection of all Rational Beings, we shou’d not complain
of his Exercise of that Power, which a Prince or even an Ordinary
Master has a Right to; which is, to set his Servants about such work as
he thinks them fittest for. If we allow that GOD Governs the Universe,
can we so much as imagine that it is not Govern’d with the Greatest
Justice and Equity, Order and Proportion? Is not every one of us plac’d
in such Circumstances as Infinite Wisdom discerns to be most suitable,
so that nothing is wanting but a careful observation whither they lead
us, and how we may best improve them? What reason then to complain of
the Management of the world? and indeed except in the Morals of Mankind
which are visibly and grossly deprav’d, I see not why we shou’d so much
as wish for any alteration. The Wicked Prosper sometimes and what then?
shall we grudge them their Portion _here_, since that’s their All, and
alas a very sorry one!
Besides, this world is not a soil for perfect Happiness to Grow in,
Good and Evil are blended together, every Condition has its Sweet and
Bitter, we maybe Made by Adversity and ruin’d by Prosperity according
as we manage them. Riches and Power put opportunities of doing Good
into our hands, if we have a Will to Use them, but at the same time
they furnish us with Instruments of doing Evil. They afford us at once
the Conveniences of Life and fuel for irregular Appetites. They make us
known to others, but many times hinder us from being acquainted with
our selves. They set us in view, so that if our Example be Bright it
becomes the more Illustrious; but we must also remember that our Faults
are as conspicuous as our Vertues, and that Peoples eyes are most
intent on _those_, and most inquisitive to find ’em, so that even our
innocent Liberties are many times misconstrued.
By Obscurity, and a Narrow Fortune, we’re depriv’d of somewhat
Necessary or Commodious to our Present Living, but are quickned to a
more diligent concern for a Life to Come; we don’t find our Good things
_here_, and common Prudence will teach us to take care that we may
enjoy them _hereafter_. If we do not Possess much, we have not much to
Lose, nor such great Accounts to make; have little Business and less
Authority with others, but hereby the more Command of our own Time and
Thoughts. Our Vertue is plac’d in an ill-light, and our Wisdom rejected
with a _What Impertinents are these, who pragmatically attempt to
Instuct their Betters_? but we have fewer Temptations to shock the one,
and greater Advantages, as things are commonly manag’d to improve both.
We’re expos’d to the Contempt and Outrage of the World, but that makes
us less in love with it, and more ready to welcome Death, whene’er it
brings the kind Releasing Summons.
It may be thought a considerable omission that no directions have bin
given, any further than the management of our _Own_ Inclinations and
Passions; tho’t be very advantageous to know how to deal with other
Peoples, both in regard of Education, and of the Influence that they
have on ours. But I have this to say, that Education is a beaten
Subject, and has been accounted for by better Pens than mine: And that
in this as in all other things, we are to treat our Neighbours as we
do our selves, shew ’em the unsuitableness of those Objects which
Irregular Affections pursue, and persuade them to a willing use of such
methods as we take to Cure our own. It requires I confess, no little
Skill to do this to purpose, and to convince them that, we’re really
their Friends, whilst we strive to divorce them from such Objects as
they’re endear’d and fastned to by a thousand tyes: And this is so nice
a matter, so laborious a task, that the more I consider it the more
unable I find my self to give sit Directions for the performance of
it. They who wou’d do that, must have a more exact Knowlege of Human
Nature, a greater Experience of the World, and of those differences
which arise from Constitution, Age, Education, receiv’d Opinions,
outward Fortune, Custom and Conversation, than I can pretend to. And
perhaps there is no need of Directions since few will attempt to
practise them; for if a Passion that is young and tender gives us work
enough, as the difficulty of Education plainly shews it does, they had
need be very Kind, very Good, and very Wise, who set about the Cure of
an Old and inveterate one. Nor can they who have so much Divinity in
their Mind as to design such a noble work, be thought to stand in need
of any advice how to perform it.
However, I’ll venture to say in general, that we must never oppose
Commotion with Commotion, nor be in Passion our selves if we wou’d
reform anothers, else we lose many good Opportunities and seem to seek
the gratification of our own humor rather than our Neighbours good. No
discouragements shou’d shock us, no ungrateful returns shou’d lower
our Temper, but we must expect and be prepar’d to bear many repulses
and wild disorders, and patiently sustain that greatest uneasiness to
a Christian Mind, the bitter appearance that our Hopes are lost, and
that all the Labour of our Love is ineffectual! We must abound both in
Good-Nature and Discretion, and not seldom make use of quite contrary
Means to bring about the End we aim at. Removing all Fuel from the
Passion sometimes; and sometimes Indulging it as far as Innocently we
may; and if nothing else will do, give it line enough, that so it may
destroy it self in its own Excesses.
But ah! will any one drive us to such a desperate Remedy as often
Kills, and cannot Cure without a very great Care, and a more than
Ordinary assistance of GOD’s Grace, which they have little reason
to hope for, who abandon themselves to Temptations, and push things
to such Extremities! Will nothing less than Temporal Ruin which
unreasonable Passions naturally end in serve to prevent Eternal? and it
were well if even that wou’d do, for they usually involve in both. If
therefore such as are in Passion are capable of hearing any thing but
what soothes ’em in their own way, I wou’d beg of ’em for GOD’s sake
and their own, to grant but this one very easy and equitable Request,
which is Calmly to Hear and to Consider what may be said against their
darling Passion. For if it be Right it will stand the test of all that
can be urg’d against it; if it be not, is it Good for them to retain
and cherish it any longer? And if they refuse to listen to the _Kind_,
tho according to them, unseasonable and mistaken advice that is given,
and seek no further than for Arguments to Justifie themselves, do
they not by so great a Partiality secretly confess that they are in
the Wrong, and wou’d not have it discover’d that they are so, because
they’re resolv’d with or without Reason to continue their irregular
Passion?
And the cause of this strange Resolution seems to be this, That a
Passion of any sort having got the hank of one, it becomes so Natural,
so Agreeable, that the going about to wean them from it, looks like an
attempt to deprive them of all their Joy; and they’re hardly persuaded
to part with what’s a _Present_ Delight, let its Consequences be what
they may, and tho the quitting of it be in order to th’ enjoyment of
that much Sweeter, as well as Nobler Pleasure, which arises from
the due use of Reason; and with which those Wise and Holy Souls are
entertain’d, who prefer the relishes of a Rational before those of an
Animal Life.
But they ought not to think us their Enemies, when we endeavour their
Cure, tho we happen to Lance and Scarifie them. They who are Sick of
Passion are like People in a Lethargy, insensible of their Danger;
nay they’re fond of their Disease, and set themselves against our
Medicines; tho the greater unwillingness they show to be Disturb’d,
so much the more need of Rousing ’em out of their pleasing slumber.
The more secure they think themselves, the more wretched is their
Condition, for that’s a sign that the Passion has got an intire
Possession of their Soul, and has fortified all its Avenues against
Reason and Wholesome Advice. And ’tis worth being remarqued, that our
Inclinations how Innocent and Harmless soever they appear, are always
to be suspected if the Passions that accompany them are violent. For
Violence does not Answer but Destroy the Use of Passion, it hinders
th’ Operations of the Soul, insted of disposing the Body to follow her
Directions Vigorously.
And as to the Influence that another Persons Passion may have on us,
enough has bin said to warn us, not to dally with the Flame when our
Neighbours house is on Fire, lest we be consum’d in it; and carefully
to avoid doing any thing which may excite, or encrease their Passions.
But when we discern that the Plague is begun, let’s remove with all
possible speed out of the infected Air. Great Passions arise from very
small beginings, and that which appear’d Innocent at first if allow’d
on that account, does often become our Ruin, or gives us at least the
greatest trouble in overcoming it.
_The CONCLUSION._
[Sidenote: P.72, _&c._]
Thus you have Ladies, the best Method I can at present think of for
your Improvement, how well it answers my Design the World must judge,
if you are so favourable as to think it comes up to’t in any measure,
what remains but to put it in Practise, tho in the way in which you
live, ’tis not probable that all of you either Will or Can, for reasons
mention’d in the first Part, and particularly because of the great
waste of your Time, without Redeeming of which there’s nothing to be
done. It is not my intention that you shou’d seclude your selves from
the World, I know it is Necessary that a great number of you shou’d
live in it; but it is Unreasonable and Barbarous to drive you into’t,
e’re you are capable of doing Good in it, or at least of keeping
Evil from your selves. Nor am I so fond of my Proposal, as not to
lay it aside very willingly, did I think you cou’d be sufficiently
serv’d without it. But since such Seminaries are thought proper for
the Men, since they enjoy the fruits of those Noble Ladies Bounty who
were the foundresses of several of their Colleges, why shou’d we not
think that such ways of Education wou’d be as advantageous to the
Ladies? or why shou’d we despair of finding some among them who will
be as kind to their own Sex as their Ancestors have been to the other?
Some Objections against this design have already been consider’d, and
those which I have since met with are either too trifling to deserve a
serious Answer, or too Ill-natur’d not to require a severer than I care
to give them. They must either be very Ignorant or very Malicious who
pretend that we wou’d imitate Foreign Monastries, or object against
us the Inconveniencies that they are subject to; a little attention
to what they read might have convinc’d them that our Institution is
rather _Academical_ than _Monastic_. So that it is altogether beside
the purpose, to say ’tis too Recluse, or prejudicial to an Active Life;
’tis as far from that as a Ladys Practising at home is from being a
hindrance to her dancing at Court. For an Active Life consists not
barely in _Being in the World_, but in _doing much Good in it_: And
therefore it is fit we Retire a little, to furnish our Understandings
with useful Principles, to set our Inclinations right, and to manage
our Passions, and when this is well done, but not till then, we may
safely venture out.
As for those who think so Contemptibly of such a considerable part of
GOD’s Creation, as to suppose that we were made for nothing else but to
Admire and do them Service, and to make provision for the low concerns
of an Animal Life, we pity their mistake, and can calmly bear their
Scoffs, for they do not express so much Contempt of us as they do of
our Maker; and therefore the reproach of such incompetent Judges is not
an Injury but an Honor to us.
The Ladies I hope pass a truer estimate on themselves, and need not
be told that they were made for nobler purposes. For tho I wou’d by
no means encourage Pride, yet I wou’d not have them take a mean and
groveling Spirit for true Humility. A being content with Ignorance is
really but a Pretence, for the frame of our nature is such that it is
impossible we shou’d be so; even those very Pretenders value themselves
for some Knowlege or other, tho it be a trifling or mistaken one.
She who makes the most Grimace at a Woman of Sense, who employs all
her little skill in endeavouring to render Learning and Ingenuity
ridiculous, is yet very desirous to be thought Knowing in a Dress,
in the Management of an Intreague, in Coquetry or good Houswifry.
If then either the Nobleness or Necessity of our Nature unavoidably
excites us to a desire of Advancing, shall it be thought a fault to do
it by pursuing the best things? and since we _will_ value our selves
on somewhat or other, why shou’d it not be on the most substantial
ground? The Humblest Person that lives has some Self-Esteem, nor is it
either Fit or Possible that any one should be without it. Because we
always Neglect what we Despise, we take no care of its Preservation and
Improvement, and were we throughly possess’d with a Contempt of our
selves, we shou’d abandon all Care both of our Temporal and Eternal
Concerns, and burst with Envy at our Neighbours. The only difference
therefore between the Humble and the Proud is this, that whereas the
former does not prize her self on some Imaginary Excellency, or for any
thing that is not truly Valuable; does not ascribe to her self what is
her Makers due, nor Esteem her self on any other account but because
she is GOD’s Workmanship, endow’d by him with many excellent Qualities,
and made capable of Knowing and Enjoying the Sovereign and Only Good;
so that her Self-Esteem does not terminate in her _Self_ but in _GOD_,
and she values her self only for GOD’s sake. The Proud on the contrary
is mistaken both in her Estimate of Good, and in thinking it is her
Own; She values her self on things that have no real Excellency, or
which at least add none to her, and forgets from whose Liberality she
receives them: She does not employ them in the Donors Service, all
her care is to Raise her self, and she little considers that the most
excellent things are distributed to others in an equal, perhaps in a
greater measure than to herself, they have opportunities of advancing
as well as she, and so long as she’s puft up by this Tumor of Mind,
they do really excel her.
The Men therefore may still enjoy their Prerogatives for us, we mean
not to intrench on any of their Lawful Privileges, our only Contention
shall be that they may not out-do us in promoting his Glory who is
Lord both of them and us; And by all that appears the generality will
not oppose us in this matter, we shall not provoke them by striving
to be better Christians. They may busy their Heads with Affairs of
State, and spend their Time and Strength in recommending themselves
to an uncertain Master, or a more giddy Multitude, our only endeavour
shall be to be absolute Monarchs in our own Bosoms. They shall still
if they please dispute about Religion, let ’em only give us leave to
Understand and Practise it. And whilst they have unrival’d the Glory
of speaking as _many_ Languages as _Babel_ afforded, we only desire
to express our selves Pertinently and Judiciously in _One_. We will
not vie with them in thumbing over Authors, nor pretend to be walking
Libraries, provided they’ll but allow us a competent Knowlege of the
Books of GOD, Nature I mean and the Holy Scriptures: And whilst they
accomplish themselves with the Knowlege of the World, and experiment
all the Pleasures and Follies of it, we’ll aspire no further than to be
intimately acquainted with our own Hearts. And sure the Complaisant and
Good natur’d Sex will not deny us this; nor can they who are so well
assur’d of their own Merit entertain the least Suspicion that we shall
overtop them. It is upon some other account therefore that they object
against our Proposal, but what that is I shall not pretend to guess,
since they do not think fit to speak out and declare it.
Some indeed are pleas’d to say, that tho this appears in Speculation
to be a very Happy and Useful way of Living, it will be quite another
thing when reduc’d to Practice. Variety of Humours will occasion
Resentments and Factions, and perhaps other inconveniencies not yet
foreseen; nor can we expect that every Person there will be of such
an agreeable, obliging and teachable Temper, as neither to Give nor
Take Offence. And supposing the first Company were as tractable and as
happily cemented by the mutual love of Vertue, and prudent Management,
as we cou’d desire, yet how can we be secure of their Successors, or
that this as well as other good Institutions shall not degenerate?
I agree so far with this Objection as to grant that our Proposal is
not such a piece of Perfection that nothing can be said against it,
but is there any thing in this World that is so? Or do Men use to quit
their Employments and Houses, their Wives and Children, Relations and
Friends, upon every little pet, or because they very often find trouble
or disagreeableness? do they not rather if they are good Christians,
bear with Infirmities and endeavour to mend them? He then who wou’d
Object to purpose must shew that the Good it may do is not equivalent
to the Evil which may attend it; that the Ladies will suffer greater
Inconveniencies with, than without it, and that it will not in the
_Main_ be best. Otherwise we shall take liberty to believe that it is
Humor, Covetousness or any thing rather than Reason which restrains him
from Approving and Promoting it. There is a certain Pride in the Mind
of Man, which flatters him that he can See farther and Judge better
than his Neighbour, and he loves to feed it by scrupling and objecting
against what another proposes, who perhaps has not over-look’d those
fine discoveries in which he hugs himself, but having view’d them on
all sides has discern’d and despis’d their insignificancy. I wou’d
only ask our Objectors whether they think the World so good as that
it needs none, or so bad as that it is not capable of Amendment? If
neither of these, let them tell me whether Complaining and Wishing will
ever do the business, or who is the greatest Benefactor to Mankind, he
who finds fault with every Project set on foot to better and improve
them, because it is not exactly after the Pattern in the Mount, that
is indeed according to his own tooth and relish; it is not beyond
exception, but has a touch of Humane Weakness and Ignorance mingled
with it? Or he who vigorously and sincerely with a pure heart and a
diligent hand, sets about doing what he Can, tho not so much as he
Wou’d, were his abilities greater? We’re all apt enough to cry out
against the Age, but to what purpose are our Exclamations unless we go
about to Reform it? Not faintly and coldly as if we were unconcern’d
for the success, and only wou’d do somewhat to still the reproaches
of our Consciences and to exalt us in our own Imaginations, with
the Pompous Idea of Zeal and Public Spiritedness; _but with all our
Might_, with an Unwearied Industry and Vigor, I’me asham’d to say
like that which the Instruments of Satan express in making Proselytes
to Wickedness and Prophaneness; but rather with such as becomes
the Servants of Christ, which bears some sort of proportion to the
Greatness of our Master, the Importance of the Work and the Excellency
of the Reward.
We do not expect that all who come into this Society will be perfect,
but we will endeavour to make them and our selves so as much as may
be. Nor shall any be admitted who either have not, or are not desirous
to have, that Divine yet humble, that Great and Generous, yet Meek and
Condescending Spirit, that unfeigned Love to GOD and all Mankind which
was in Christ Jesus. We set no other Rules than those of the Gospel,
Christianity being the highest Improvement of a Rational Nature, and
every one’s oblig’d to keep its Institutions whether they Live in such
a Society or out of it.
And as for that degeneracy which it may fall into, ’tis too general
an objection to have any weight, and may as well be urg’d against
Universities, all sorts of Government, and indeed against every
thing, as against this. _May be’s_ and _if’s_ are endless, and he
who undertakes to provide against all Future Contingencies, either
believes no GOD or fancies himself to be one. A Prudent Man will look
as far as he can, and provide to the utmost of his Knowlege and Power,
but when that’s done, he knows he’s but a Man and therefore can’t
possibly Forsee and Remedy all things.