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.
The way therefore to Govern ’em is to be always in a Temper fit for this, Recollect and Compos’d, holding our Minds in as even a poise as ever we can between Mirth and Melancholy, one of which Stupifies the Soul and the other Dissolves it; and both of ’em weaken and dispose it for Passion. Nothing but what feeds the ill humor will make Impression whilst it is under the power of _this_, nor any useful thing stay in it, but it lies open to all manner of evil, when it is violently agitated by _that_. Too much of either rendring us unfit to Converse with our selves or others; such a mixture of both as makes us Serious without Sourness, and Chearful without Levity, being the happy Temper.
It is by surprize that the Passions injure us, they violently attack our Reason when she is not prepar’d to receive them, so that the Will is determin’d all of a sudden by Confuse Perceptions and Sensations.
Nor is it easie to repulse them when once they have gain’d ground, because they often bribe our Guard, and get the Mastry of us by those very Considerations which shou’d have been arm’d against ’em. But Recollection, a sedate and sober frame of Mind, prevents this Mischief, it keeps our Reason always on her Guard and ready to exert her self; it fits us to Judge truly of all occurrences, and to draw advantage from whatever happens. This is the true Art of Prudence, for that which properly speaks us Wise, is the accommodating all the Accidents of Life to the great End of Living. And since the Passiveness of our Nature makes us liable to many Sufferings which we cou’d wish to avoid, Wisdom consists in the using those Powers, which GOD has given us the free disposal of, in such a manner, as to make those very things which befal us against our Will, an occasion of Good to us.
For if we do not live like Machines, but like Reasonable Creatures, that is if we Observe, Examine and Apply whatever comes under our Cognizance, every Turn in our own and our Neighbours Life will be Useful to us. It is not to be deny’d that we’re generally Critical Observators on our Neighbours, but I’m afraid it is with an Ill not a Good Design. We do’t to feed our Pride by an ungenerous insulting over their Infirmities, or thinking to Excuse and Justifie our own Faults by theirs. But we seldom set a mark on the Precipices from whence they fell that we may avoid ’em, or note their False Steps, that ours may be more Exact.
And indeed as things are usually manag’d, since Modesty, Breeding, or Sheepish Cowardise, restrains even those who are capable of bettering Conversation, from Edifying Discourses, the only use we can make of that Time which the World borrows of us and Necessary Civility exacts, is to lay in Matter of Observation. I do not mean that we shou’d make Ill-natur’d Remarks, or Uncharitable Reflections on Particular Persons, but only that we take notice of the several workings of Human Nature, the little turns and distinctions of Various Tempers; there being somewhat peculiar almost in every one, which cannot be learn’d but by Conversation and the Reflections it Occasions. For as to the main, we learn it by looking into our own Hearts, one Person being but the Counterpart of another, so that they who thorowly Know themselves have a right Idea of Mankind in general, and by making reasonable allowances for Circumstances, may pretty well guess at Particulars.
But even the Knowledge of our selves is not to be had without the Temper here recommended. For since the Passions do mostly depend on the Constitution of the Body, Age, Education and way of Living; so that the same Object does not only Affect several Persons differently, but variously moves the very same Person at several Seasons; and there was once a time perhaps, when that which puts us now in a ferment had no power to move us: We must therefore to the general consideration of Human Nature already spoken of, add a more minute inquiry into our own; Observing our Particular Passions, that especially to which we’re most inclin’d by Nature, on which all the rest in a manner depend; and all the Peculiarities that are to be found in our own Temper. Very great things many times depending on a trivial Humour; nor is it so often Reason, as our particular way of using it that determines our Thoughts and Actions. Now nothing less than a continual Watch and Application can procure us a sufficient Acquaintance with our selves, we cannot well discern what Objects most sensibly touch us; which is our weakest side; by what means it is Expos’d or Strengthened; how we may Restrain or rightly Employ a Passion we cou’d not Prevent; and consequently grow strong by our very Infirmities, whilst we make them an occasion of Exercising and Encreasing our Vertue unless we’re always in a watchful Frame, unless we make Remarks even whilst the Passion is working, and Constantly attend the least beatings of our own Heart. Our own Heart which is indeed one of the best Books we can Study, especially in respect of Morality, and one principal Reason why we’re no better Proficients in useful Knowledge, is because we don’t duly consult it.
Again, we shou’d endeavour to render Spiritual and Future things as Present and Familiar as may be, and to withdraw as much as we can from sensible Impressions, especially from such as attack us violently.
She whose Mind is busied about the former will find ’em of Weight and Moment sufficient to employ all her Passions, whilst the other will be scarce taken notice of; or be look’d on with Indifferency, because they appear to deserve very little Admiration, Joy, or Sorrow, and are not of value enough to discompose the Mind. And tho we have not Ambition to aspire to St. _Paul_’s Perfection, who was _Crucified to the World and the World to him_, a greater Character than that of _Universal Monarch_; tho we think it impossible to be wholly Insensible to it whilst we live in it: Yet sure we can’t deny that it is Possible, and very much our Duty, to be more indifferent to the Objects of Sense than the most of us are. For we certainly do amiss if we fix our Eyes and Thoughts so constantly on ’em, as that at last we take them for the most considerable things, and imagine that our Happiness is here; or, tho we can’t be so gross as to _believe_ this, yet if we _act_ as if we did; It wou’d become us much better to argue, that the Possession of these Worldly Advantages which Mankind so much contend for, is Good if it can procure us Eternal Felicity; and that the Want of ’em is an Evil, if it exclude us from the Kingdom of Heav’n.
By which we learn how necessary it is to Retire and Meditate frequently; and how much it becomes us to keep out of the way of Theatrical Shows and inordinate Merriments, and not so much as to enter into a Parley with those Pomps and Vanities we renounc’d in our Baptism. For tho some extraordinary Tempers may make use of these to stir up the Powers of their Soul, and to give them a greater aversion to Vanity, as some Poysons are said to be Antidotes against others, yet for the most part they have an ill Effect: Because they deprive the Soul of real Joy and divine Serenity, by making too strong an Impression on the Senses, whereby the Animal Spirits are very much Mov’d and Exhausted, and being spent on trifles the Mind is left Dull, Unactive, and Melancholy too, especially if it Reflect on its Actions as it ought; so natural and necessary is it, that Vain Mirth shou’d conclude in Heaviness.
[Sidenote: _Les Passions de l’Ame._] Again, the Passions consider’d as Bodily Impressions only, excite us many times to the Gratification of the Animal in prejudice of the Rational Nature. For tho Mankind had Originally no Appetites but what might Innocently be satisfied; yet since our Degeneracy, and that we have lost the true Relish of Good and Evil, they often give us false alarms, stirring us up to Pursue or Avoid what indeed we Ought not, if we consult our Good in the Main, and not the pleasing of a Part, nay the Worst part of us. But if we consider ’em as attending our Inclinations, they can do no hurt, let ’em be as Brisk and Active as they can, provided they fix on their Proper Objects. Now what these are is to be found by the Nature of the Passions, by which we are led to the Use of ’em, since every thing ought to be employ’d about that which it is fitted for. But this being already accounted for by _Des Cartes_ and _Dr. More_, in his excellent _Account of Vertue_, I cannot pretend to add any thing to what they have so well Discours’d. Only as a further confirmation of what has been already said we may observe; That Admiration gives Rise to all the Passions; for unless we were Affected with the Newness of an Object, or some other remarkable Circumstance, so as to be attentively engag’d in the Contemplation of it, we shou’d not be any wise mov’d, but it wou’d pass by unregarded. And therefore ’tis very necessary not to be struck with _little_ things, or to busie our Minds about ’em, but to fix all our Attention on, and to keep all our Admiration for things of the greatest moment, such as are those which relate to another World.
We may further observe, that there is a leading Passion almost in every one, to which the Temper of their Body inclines, and on which the rest do in a manner wholly depend, especially if it be confirm’d by Education and Custom, so that if we duly manage _this_, we have the Command of all. Some are more subject to _Fear_, some to _Hope_, to _Joy_, _Sorrow_ or the like, than others; but _Love_ seems to be the predominant Passion in every one, and that which makes one of the former more remarkable than another, is only because it has been oftner mixt with Love. And indeed, since this is at the bottom of all the Passions, one wou’d think they’re nothing else but different Modifications of it, occasion’d by some Circumstance in the Subject or Object of this Passion. Thus _Desire_ is a Love to Good consider’d as Future; _Hope_ the Passion that disposes us to believe we may, and _Fear_ that we shall not obtain it. _Joy_ is a pleasant Commotion of the Soul in the Fruition of the Good we Love; and _Sorrow_ a disagreeable one occasion’d by the want of it, or presence of its contrary. The like may be said of the rest, for even _Hatred_ tho it appear directly opposite to Love, may be refer’d to it, the very same motion that carrys the Soul towards Good, carrying her also from those things which wou’d deprive her of it, which on that account are call’d Evils, and why do we Hate any thing, but because it does some way or other hinder our Enjoyment of what we Love?
If therefore our Love be Right, the rest of our Passions will of course be so; and our Love which is _a motion of the Soul to joyn it self to that which appears to be grateful to it_, will then be right when our Notions of Good and Evil are; That is, when we do not take up with Imaginary or Particular, but pass on to the Sovereign Good, to GOD who is the only proper and adequate Object of our Love, as Sin is of our Hatred, all things else being no otherwise to be Pursued or Avoided, than in proportion to the Relation they bear to these. So that if we Love GOD with _All_ our Soul, as He certainly Deserves, and as we certainly Must if we wou’d be Happy; we shall be so taken up with the Contemplation and _Admiration_ of his Beauties, have so boundless an _Esteem_, such an awful _Veneration_ for, and so great a _Contempt_ of all things in Comparison of Him; that our _Desires_ will be carried out after nothing but GOD, and such things as may further our Union with Him. His Favour, and the Light of His Countenance will be the Object of our _Hopes_, nor shall we much _Fear_ any thing but His Displeasure. No _Grief_ will pierce our Heart but for our many Offences against, and our Imperfect _Enjoyment of Him_. _We shall perfectly Hate all evil ways_, be _Jealous_ of Sin at the remotest distance, and _suspect_ every thing that has the least appearance of a Temptation. We shall be extremely Watchful over all our Actions, and never Resolve upon any till we’re fully assur’d it is conformable to his Will and Pleasure. Whither will not our _Emulation_ rise, what Difficulties won’t our _Courage_ surmount, when th’ Enjoyment of a GOD is what we aspire to! The defects of our Services, and our failings in our Duty towards Him, will be the only occasion of _Shame_; for Reproach from Men when suffer’d for His sake will be counted a high Encomium, and his Approbation our only _Glory_. If ever we are _Angry_ it will be when His Laws are Contemn’d and Right Reason violated; a just _Indignation_ will arise when the Worthless are Prefer’d, and Merit is left unregarded. His Favourites will be ours, we shall dispense our _Good-will_ to every one proportionably as they are dear to Him; and shall think our _Gratitude_ can never enough express it self, to that Bountiful Being from whom we receiv’d our All. And Oh! with what _Joy_ and _Satisfaction of Mind_ shall we proceed in every step of this! how pure and exalted is that Pleasure, how highly entertaining, which results from the right use of our Faculties, and Fruition of the Sovereign Good! Happiness is the natural Effect as well as the Reward of an Ardent Love to GOD, and what necessarily flows from it, Universal Piety: That Holy Soul is always serene, and full of unutterable Bliss, whose Reason Directs, and whose Passions readily Obey, whilst both are Guided by his Will and Spirit who is Infallible. She tasts a Pleasure which the World can neither give nor take away, nor can Worldly Minds so much as Imagine it: She is satisfied with the Past, Enjoys the Present, and has no Solicitude for, but a Joyful Expectation of what’s approaching. For why the Dawnings of a Blisful Endless Day, break forth already in that Happy Mind, whose Temper and Constitution is Heavenly; it has a Foretaste, and thereby a well-grounded Assurance, of never-ceasing Joys to Come!
So far (by the way) is Religion from being an Enemy either to Nature or Pleasure, that it perfects the one, and raises the other to the greatest height. It teaches us the true Use of the Creatures, keeps us from expecting more in them than we can ever find, and leads us to the Enjoyment of the Creator who only can satisfie us. For I wou’d fain know of any experienced Person, whether any of the Delights of this World did ever answer Expedition when Enjoy’d, and whether the Joys of Religion do not exceed it? We come to the first with mighty hopes and are always Disappointed, to the last we approach with Fear and Trembling, supposing it will rob us of all the Satisfactions of Life, we shrink at the Pain and Difficulty, and thats the only thing in which after a little Trial we find our selves much mistaken. Good Christians being indeed the truest _Epicures_, because they have the most tastful and highest Enjoyment of the greatest Good.
[Sidenote: Ladies Calling.]
For GOD is too Kind and Bountiful to deny us any Pleasure befitting our Nature; he does not require us to relinquish Pleasure, but only to exchange the Gross and Insipid for the Pure and Relishing, the Pleasures of a Brute for those of a Man. He wou’d not have us enslav’d to any Appetite, or so taken up with any Created Good whatever, as not to be able to maintain the Empire of our Reason and Freedom of our Will and to quit it when we see occasion. And this is all that the Rules of Self-Denial and Mortification tend to so far as they are Rational, they mean no more than the procuring us a Power and Disposition to do that which we come now in the last place to recommend, which is, To sanctifie our very Infirmities, to make even the disorderly Commotions of our Spirits an occasion of producing Holy Passions. It were better indeed if they were rais’d upon a right Principle; that the Passions did not move the Mind, but the Mind the Passions; and that the Motives to Religion were not Sensitive but Rational. However in the Infancy of our Vertue, it may not be amiss to make some use of our Vices, and what we advise if it serve no other end, ’twill help at least to break Ill-Habits and that’s a considerable benefit. Agreeable to which did an excellent Author bespeak the Ladies sometime ago: _Let her that is Amorous, place her Love upon him who is the Chiefest among ten thousand; she that is Angry turn her edg against her Sins; she that is haughty disdain the Devils Drudgery; she that is Fearful dread him who can destroy, both Body and Soul in Hell; and she that is sad reserve her Tears for her Penitential Offices._ Which, with the rest of that Authors Ingeniuous and Kind Advice, I heartily wish were not only to be seen in their Closets, but transcrib’d in their Hearts and Legible in their Lives and Actions.
Now in order to this, if our guard has been surpriz’d, and some sensible Impression has strongly broke in upon us, so that we find our selves all in a ferment, let us manage the Opportunity discreetly, change the Object and hallow the Passion. Which is no very difficult thing, for when a Passion is boyling it will spend it self on any Object that we please to fix it on. And the Proper Objects of our Passions, being most considerable in ’emselves, and naturally most apt to move us if we’ll but give them fair play, that is allow ’em a place in our Thoughts, they’ll work out the other, and make our Passions what they shou’d be: We have a plain Instance of this in Afflictions, in which our _Grief_ is at first excited by some outward Cause, and when that has softned us, the Spirit of GOD who is never wanting unless we Neglect or Quench him, improves this Worldly into a _Godly Sorrow_ that worketh Repentance not to be Repented of.
Besides, as there is a Pleasure in the Passions as well as in all the genuine Operations of Nature, so there’s a Pain accompanying ’em when misplac’d, which disposes the Mind to a readiness to rectifie them, that so it may enjoy the Pleasure without mixture of Pain. If therefore we assist it with a little Meditation, it will readily come over; and tho we may find it difficult absolutely to quash a Passion that is once begun, yet it is no hard matter to transfer it, so that it may pour forth it self in all its pleasing transports, without fear of danger, or mixture of uneasiness.
But a Caution will not be amiss, which is, that we don’t mistake the Fits of Passion for a Spirit of Piety and Devotion. They are good beginnings ’tis true, but if we’re only wafted up to Heaven in our Closets, and shew forth nothing or very little of it in our Lives and Conversations, we may cheat our selves with the conceit of being Holy, but neither GOD nor Man will be so impos’d on. She who mourns for her Sins, tho never so bitterly, and yet returns to them at the next occasion, gives a very good Evidence of her Weakness, but none of her Repentance. She who pretends to never so great transports of Love to GOD, and yet is wedded to the world, can part with nothing for his sake, nor be content and easie when He only is her Portion, gives Him good words, and makes Him many fine Complements and that’s the whole of the matter. She who makes shew of great Awe and Reverence towards the Divine Majesty at Church and has no regard to Him in the World his larger Temple, as good as declares that she thinks his Presence confin’d to a place, or that she hopes to commute a Days neglect for an Hours Observance, and expresses her Contempt of GOD much more than her Veneration. How can she profess to Hope in Him who is Anxious and Solicitous about the least Event? Or say that her Desires are fix’t on GOD who has a great many Vanities and Sensual Aptites to be Satisfied?
Nor are we less out of the way when we tincture our Religion with our Passions, and fashion an Idea of it according to our own Complection not the tenor of the Gospel. Hence comes that great diversity we meet with both in Practice and Theory, for as there is somewhat Peculiar almost in every ones Temper, so is there in their Religion. Is our Disposition Sad and Cloudy, are we apt to take Offence, Suspicious and hard to be pleas’d? we imagine GOD is so, Religion is not our Joy but our Task and Burden, we become extremely scrupulous and uneasie to our selves and others. And if Resolution and Daring be joyn’d with our Melancholy, and Temptations fall pat in our way, we discard such a troublesome Religion and set up for Atheism and Infidelity. On the other hand, if we’re Fearful and Timerous our Superstition has no bounds, we pay less regard to those Laws our Maker has prescrib’d, than we do to those Chimera’s our own Fancy has invented to reconcile Him.
A mistake which the Brisk and Jovial are sensible of, but not of the contrary extreme they run into; they discern that GOD’s ways are ways of Pleasantness, and all his Paths are Peace, that Good Christians live the Happiest Lives, ’tis their Duty to Rejoyce evermore, and all the good things of the World are at their service. All which is very true, but then it is as true, that their Pleasures are not Sensual but Rational and Spiritual, which is not a lessening, but an Addition to their Character; that we are to Use the World so as not to abuse either our selves or it, to testify on all occasions our Moderation and Contempt of it, to be ready to quit it, nay even to part with Life it self when ever they come in competition with our Duty. In a word, if our Anger against our own Sins provokes us to be Peevish with others, tho not so good as they shou’d be, it goes too far. If our Zeal finds fault with all who do not come up to our Heights, or who don’t express their Devotion in our way, it is not according to Knowlege, that is, it is not Discreet and Christian. If our great Love to GOD takes us up so much, that we think we may be morose and ill-natur’d to our Neighbour, we express it in a very disagreeable way: And I dare say it wou’d be more acceptable to Him, if insted of spending it all in Rapture and Devotion, a part of it were employ’d in Imitating his Beneficence to our Fellow-Creatures.
To wind up all; The Sum of our Duty and of all Morality, is to have a Temper of Mind so absolutely Conform’d to the Divine Will, or which is the same in other words, such an Habitual and Intire Love to GOD, as will on all occasions excite us to the Exercise of such Acts, as are the necessary consequents of such a Habit. This frame and Constitution of Soul is what we must all our Life time Labour after, it is to be begun, and some Proficiency made in it whilst we stay on Earth, and then we may joyfully wait for its Consummation in Heaven, the reason why we cannot be perfectly Happy whilst we tarry here, being only because we can have this Temper but Imperfectly. The want of which is the Hell of the Damn’d, the degree of their misery bearing a proportion to their opposition to the Divine Will. For Happiness is not _without_ us, it must be found in our own Bosoms, and nothing but a Union with GOD can fix it there; nor can we ever be United to Him any other wise than by being like Him, by an Intire Conformity to his Will.
Now she who has obtain’d this blessed Temper, whose Will is Right, and who has no Passion but for GOD’s Service, is pleas’d that his Wisdom shou’d Chuse her Work, and only prepares to dispatch it with the greatest Diligence and Chearfulness. She keeps All his Precepts, and does not pick and Chuse such as are for her turn, and most agreeable to her own Humor; but as she does every thing for His Sake, so is she easy and pleas’d under all his Dispensations; is truly indifferent to Applause, and fully content with GOD’s Approbation. Indeed the Conquest of our Vanity is one of our last Triumphs, and a Satisfaction in all GOD’s Choices for us, from a full Conviction that they are most for our advantage, the best Test of a Regular Will and Affections. For these are heights to which we can’t arrive till we have travers’d over all the Paths of Vertue, and when once our Passions are reduc’d to this, I know not in what they can oppose us.
Not but that we’re strictly oblig’d to _Provide for honest things in 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