Occasional Thoughts in Reference to a Vertuous or Christian life written by Lady Damaris Masham
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Lady Damaris Masham >> Occasional Thoughts in Reference to a Vertuous or Christian life
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8 OCCASIONAL THOUGHTS
In reference to a
Vertuous or Christian
LIFE.
LONDON,
Printed for A. and J. Churchil at the
Black Swan in Pater-noster Row.
1705.
THE PREFACE.
_The following discourse was written some Years since, not without the
thought that, possibly, it might be of farther use than for the
entertainment of the Writer: Yet so little express Intention was there
of Publishing the Product of those leisure Hours it employ'd, that
these Papers lay by for above two Years unread, and almost forgotten.
After which time, being perus'd and Corrected, they were communicated
to some Friends of the Authors, who judging them capable to be useful,
they are now sent into the World in that Hope.
There is nothing pretended or suppos'd to be in them which is not
obvious: but Truths the most evident, are sometimes overlook'd, or not
sufficiently and universally attended to: And where these are Truths
of moment, it is no ill Service, by frequent representations of them,
to procure them attention.
I think there can be few heartily concerned for the Vice and
Immorality that abounds amongst us, who have not sometimes reflected
upon loose or careless Education, as one cause thereof: But yet the
great weight that right Instruction and Discipline of Youth, is of, in
respect both of Peoples present and future Felicity, is (as I take it)
far from being generally so settl'd in the Minds of Parents, as to be
steadily look'd upon by them as the one thing to that degree
necessary, that without due care taken thereof, all other indeavours,
to render their Children happy, either in this Life, or in that which
is to come, are likely to be very inefficacious.
That right Instruction, in regard of Vertue, consists in joining
together, inseparably, good Principles with early Habits, either of
these being insufficient without the other, is likewise, I presume, no
new Thought: But is yet what appears to me to be very little reflected
upon. When this is duly consider'd, People cannot, I think, but be
soon convinc'd from what Hands the right Instruction spoken of, ought
to come; for nothing can, in my Opinion, be more obvious than that is.
If these_ OCCASIONAL THOUGHTS _shall produce better digested ones
from any other Hand; or shall themselves be any way serviceable to
the reducing or directing of one single Soul into the paths of Vertue,
I shall not repent the Publishing them: And however useless they may
be to this end (sincerely aim'd at) yet the very Design will intitle
them to no unfavourable reception: For but to indeavour to contribute,
in the least degree, to the Honour of God, or Good of Mankind, can
never stand in need of Pardon. And such a Modesty or Fear of
displeasing any as withholds Men from enterprising the one, or the
other of these, where nothing but their own Credit is hazarded, should
the design not succeed, is, on the contrary, very blameable.
Besides these two Motives, could I need any other to ingage me in the
defence of Vertue, I should find yet a very powerful one in that
dutiful Affection which I pay, and which every Subject ows to a_ GOOD
PRINCE: _Since the_ QUEEN, _I am fully perswaded, would not so much
rejoyce in the Accession of great Kingdoms to her Dominions, as to see
the People, already happy in Her Government over them, indeavouring to
make themselves and one another so, in following the great Example
which She sets them of Vertue and Piety._
* * * * *
OCCASIONAL THOUGHTS
In reference to a
Vertuous or Christian
LIFE.
There is no so constant and satisfactory a Pleasure, to those who are
capable of it, as Rational Conversation gives: And to me, depriv'd of
that Enjoyment, the remembrance thereof, is, in my present Solitude,
the most delightful Entertainment: Wherein some of my leisure hours
will not, I hope, be mispent, should this engage me to prosecute such
Thoughts as were lately suggested to me by others. The which taking
their rise from a particular Enquiry, and thence proceeding to a
general Consideration of the Folly and Madness of Rational Creature's
acting, as if they had no other Principle to direct or determin them,
than the Incitements of their Passions and Appetites, comprehended at
once the unhappiness of Mankind, both Here and Hereafter. Since those
Breaches of the Eternal Law of Reason, which disorder Common-wealths
and Kingdoms; disturb the Peace of Families; and make by far the
greatest part of the Private Infelicities of Particular Persons in
this World, are what the Sovereign Disposer of all things has
ordain'd, shall render Men miserable in a future Life also.
A survey of which Moral Irregularities, as bringing into view a large
Scene of Human Depravity, does indeed furnish matter for melancholy,
rather than pleasing Contemplations: But the Mind is sometimes no less
affected with Delight, wherein there is a mixture of sadness on
Subjects, which in themselves consider'd are ungrateful, than on
occasions the most welcome to us: And such a just zeal in any for the
interests of Vertue, as makes them, with a Charitable concern, reflect
on the miscarriages of others, and thence take occasion to examine
their own Actions by the true Rules and Measures of their Duty,
expresses a disposition of Mind too becoming Rational Creatures, and
too seldom met withal, not to please, tho' excited by Representations
which are disagreeable; provided they are of such a matter as is not
then new to our Thoughts.
That the Gross of Mankind do every where live in opposition to that
Rule of Nature which they ought to obey, is a sad Truth; but that we
who have this Rule enforc'd by a clearer Light, are included herein,
and do in this find the source of many Evils, not only fear'd, but
which we actually feel, are Considerations yet more affecting, and not
a little aggravated in that, within Memory, this heretofore sober
Nation has been debauch'd from Principles of Vertue and Religion, to
such an excess of Vice and Prophaneness, that it has been Fashionable
to have no shame of the grossest Immoralities; and Men have thought
even to recommend themseves by avow'd Impiety. A Change which could
not be consider'd without extream regret by all who either were in
earnest Christians, or who truly lov'd the Prosperity of their
Country: And as upon this occasion there was reason to be sensible
that nothing operates so powerfully as the example of Princes; some
have been of later Years induc'd to hope for a revolution in our
Manners, no less advantageous than what has hitherto secur'd those
Civil and Religious Liberties, without which it is impossible for
Vertue to subsist among any People whatsoever. But Experience shows
that Humane Nature is much easier led into Evil, than reduc'd from it;
and that inveterate Maladies are difficultly cur'd.
When Men's Practices have infected their Principles and Opinions; and
these have had time again reciprocally to confirm them in their
Vicious Habits and Customs, the whole Constitution is corrupted; and
the Personal Vertue then of the Prince (however conspicuous) will not,
without a concurrence of other means, influence farther than to make
(it may be) some change in the Garb, or Fashion of Men's Vices.
A due and vigorous Execution of proper Laws against Immorality and
Prophaneness, is that alone which will effectually restrain them: And
a right care had of Education, is the only humane means of making
People truly Vertuous. Whenever our inferiour Magistrates shall be
such as will be _a terror to Evil doers, and encouragers of those who
do well_, and when Parents shall be perswaded that it is in their
power to procure to their Children more valuable Treasures than Riches
and Honours; the ancient Vertue of our Ancestors will then quickly be
equall'd, if not surpass'd, by that of their Posterity: But till then,
it is in vain to expect that any great Advances should be made towards
an Amendment, as necessary to our present and National, as to our
Personal and Future Happiness.
What the force of Education is upon our Minds, and how by a due regard
had to it, Common-wealths and Kingdoms have flourished, and become
famous; and how much this has been recommended by Wise Men in all
Ages, requires but a small consideration of Humane Nature, and
Acquaintance with History to inform us; nor is any thing more obvious
to observe than the power of Education. This matter yet has no where
been ordinarily look'd after, proportionably to the moment it is
visibly of: And even the most sollicitous about it, have usually
employ'd their care herein but by halves with respect to the Principal
Part in so great a concernment; for the information and improvement of
the Understanding by useful Knowledge, (a thing highly necessary to
the right regulation of the Manners) is commonly very little thought
of in reference to one whole Sex; even by those who in regard of the
other, take due care hereof. But to this omission in respect of one
Sex, it is manifestly very much to be attributed, that that pains
which is often bestow'd upon the other, does so frequently, as it
does, prove ineffectual: Since the actual assistance of Mothers, will
(generally speaking) be found necessary to the right forming of the
Minds of their Children of both Sexes; and the Impressions receiv'd in
that tender Age, which is unavoidably much of it passed among Women,
are of exceeding consequence to Men throughout the whole remainder of
their Lives, as having a strong and oftentimes unalterable influence
upon their future Inclinations and Passions.
As those Persons who afforded that agreeable Conversation I have
mention'd, were the greater part of them Ladies, it was not strange if
they express'd much displeasure at the too general neglect of the
Instruction of their Sex; a Reflection not easily to be avoided by
them, when their thoughts upon the miscarriages and unhappiness of
Mankind in general, terminated in a more peculiar Consideration of
that part which those of their own Condition had in the one, and the
other. Wherein the Conversation concluded where it had begun; the
occasion which introduced it having been the Enquiry of a Lady, What
was the Opinion of one in the Company concerning a Book Intitled
_Conseils d'Ariste sur les Moyens de conserver sa Reputation_? Of
which (she said) she had heard divers Persons of Merit and Quality,
speak very differently: Some as if it contained the most useful
Instructions that could be given for the rendring any young Lady such
as her best Friends could wish she should be; and others, as relishing
too much of an Antiquated severity, not indulgent enough either to the
natural and agreeable Gaiety of Youth, or to that innocent Liberty now
in use, deriv'd like most of our other Fashions, from that Nation
where these _Counsels_ were thought needful.
I remember not the Book you speak of enough to answer to your desire,
(reply'd the Person to whom this Enquiry was address'd) but what you
say is objected to these _Conseils_ is without doubt impertinent,
unless the Precepts therein meant to be condemn'd, are shown to be in
themselves faulty; it being certainly otherwise no matter of exception
to them that they are not Indulgent to what an Age, the Manners
whereof they were intended to correct, had establish'd or found
agreeable. This Objection yet can hardly (I think) be less just, than
such a Character of any Book of this Nature, as some it seems give of
this: the Author whereof pretended not (as I suppose) to so much in
his Design, as these People find in his Performance. And the nature
and extent of a Christian's Duty is but little in their thoughts, who
think that any Rules dictated by Prudence, or Experience of the World,
and directed to the Glory of a good Name, are such Instructions as can
render any one what they ought to be. A _solid Vertue_ can alone do
this; the Possession whereof is infinitely preferable to that of
Reputation; with which yet it is so rarely unattended, that one may
affirm there is no so secure and easie a way (especially for a Lady)
to acquire and conserve the Reputation of being Vertuous, as really to
be so.
But Vertue is not (tho often so misrepresented) included in Innocency;
or does consist in a partial Practice of Actions praiseworthy; for its
extent is equal to our liberty of Action; and its Principle the most
Active one of the Mind; Vertue being the natural result of a sincere
desire to conform in all things to the Law set us by our Maker; which
who so truly endeavours, will not find much occasion for such kind of
Advices as the above-mentioned ones, either to correct their Faults,
or teach them to put a mask over them; an ill use sometimes made of
this sort of Instructions: However a better might be, since it is
true, that young People from the Experience of others may learn many
things in reference to their Conduct, the knowledge whereof they would
buy too dear at their own. The difficulty yet that there is in
applying general Rules to particular Cases, makes (I presume) Books of
this sort, how good soever in the kind, of less advantage to those who
most need them, than some imagine them to be.
This which was then said on the Subject of these _Conseils_ (lying by
accident in the way) suggests to me now two things, wherein the
Documents ordinarily given to such young Ladies, as are intended to
have the best care taken of their Instruction, are, I think, very
defective; and the fitter to be redress'd, as being of peculiar ill
consequence in a Sceptical, loose and unthinking Age; wherein Wit is
apt to pass upon many for Reason.
The first of these is, That those Notions, or Ideas of Vertue, and
consequent Rules of Action, which are usually given to such young
Persons, do rarely carry along with them an entire conviction of their
Truth and Reasonableness: Whence if these Instructions at any time
happen strongly to cross the Inclinations of those to whom they are
given, it will appear rational to question their Solidity: And when
Principles that thwart People's passions or interests, come once to be
doubted of by them, it is great odds, that they will sooner be
slighted, than better examin'd.
Now, this want of apparent Truth and Reasonableness, is not only
where the _Notions_ and _Precepts_ giv'n, are in themselves such as
either in Whole, or in Part, are not True or Rational; but also
(oftentimes) where they are altogether conformable to right Reason: In
which cases, the want of apparent Reasonableness, proceeds from a
defect of such Antecedent Knowledge in those who are design'd to be
instructed, as is necessary to the seeing their Reasonableness of the
Instructions giv'n them; that is to say, To their discerning the
conformity with, or evident deduction of such Instructions from some
Truths which are unquestion'd by them: the which should be the
Principles of True Religion, so clearly made out to them, as to be by
them acknowledg'd for Verities. Religion being (as I shall take it at
present for granted) the only sufficient ground or solid support of
Vertue; For the belief of a Superior, Omnipotent Being, inspecting
our Actions, and who will Reward or Punish us accordingly, is in all
Men's Apprehensions the strangest, and in truth the only stable and
irresistible Argument for submitting our Desires to a constant
Regulation, wherein it is that Vertue does consist.
How far Natural Religion alone is sufficient for this, is very fit to
be consider'd: But I conclude that among us, there are few who pretend
to recommend Vertue, but who do so either with no respect at all to
Religion, and upon Principles purely Humane, or else with reference to
the Christian Religion. The first of these, it is already said, will
be ineffectual; and it is no less certain that the Christian Religion
cannot be a solid Foundation for Vertue, where Vertue being inculcated
upon the Declarations of the Gospel, those who are thus instructed,
are not convinc'd of the Authority and Evidence of that Revelation;
which but too commonly is the Case: Instructors, instead of Teaching
this necessary previous Knowledge of Religion, generally, supposing it
to be already in them whom they instruct, who in reality neither have
it, or have ever been so before-hand Taught, as to make it a
reasonable Presumption that they should have it. Whence all the
Endeavours of making them Vertuous in consequence of their
Christianity, are but attempting to raise a real Superstructure upon
an only imaginary Foundation; for Truths receiv'd upon any other
Ground than their own Evidence, tho' they may, perhaps, find
entertainment, yet will never gain to themselves a sure hold upon the
Mind; and so soon as they become troublesome, are in great danger of
being question'd; whereby whatever is Built upon them, must be
likewise liable to be suspected for fallacious: And however empty
Declamations do often-times make livelier impressions upon Young
People than substantial Reasoning, yet these impressions are, for the
most part, easily effac'd; and especially are so out of their Minds
who naturally are the capablest of right Reason; as among other
instances appears in this, that prophane Wits do often even railly
Women of the Best Parts (Religiously Bred as they call it) out of
their Duty: These not seeing (as they should have been early Taught to
do) that what they have learn'd to be their Duty is not grounded upon
the uncertain and variable Opinion of Men, but the unchangeable nature
of things; and has an indissolvable Connection with their Happiness or
Misery.
Now those who have the Direction of Young Ladies in their Youth, so
soon as past Child-hood, whether they be the Parents, Governesses, or
others, do not, most commonly, neglect the Teaching them That which is
the Ground and Support of all the Good Precepts they give them;
because that Principles of Religion are by them believed to be
unnecessary; or are not in their Thoughts; but because they presume,
as has been said, that those now under their Care are already
sufficiently instructed herein; viz. When their Nurses, or Maids,
Taught them their Catechisms; that is to say, Certain Answers to a
Train of Questions adapted to some approv'd System of Divinity.
That this is sufficient Instruction in Religion, is apparently a
Belief pretty general: And not only such Young Ladies as have newly
put off their Bibs and Aprons, but even the greatest Number of their
Parents, and Teachers themselves, would, yet less than They, be
pleas'd if one should tell them that those who know so much as this,
may nevertheless be very Ignorant concerning the Christian Religion;
these Old People no more than the Young Ones, being able to give any
farther Account thereof than they have thus been taught. It is yet
true that many who have Learn'd, and who well remember long
Catechisms, with all their pretended Proofs, are so far from having
that Knowledge which Rational Creatures ought to have of a Religion
they profess to Believe they can only be Sav'd by, as that they are
not able to say, either what this Religion does Consist in, or why it
is they Believe it; and are so little instructed by their Catechisms,
as that, oftentimes, they understand not so much as the very Terms
they have Learn'd in them: And more often find the Proportions therein
contain'd, so short in the Information of their Ignorance; or so
unintelligible, to their Apprehensions; or so plainly contradictory of
the most obvious Dictates of common Sense; that Religion (for the
which they never think of looking beyond these Systems) appears to
them indeed a thing not Built upon, or defensible by Reason: In
consequence of which Opinion, the weakest attaques made against it,
must needs render such Persons (at the least) wavering in their Belief
of it; Whence those Precepts of Vertue, which they have receiv'd as
bottom'd thereon, are, in a Time wherein Scepticism and Vice, pass for
Wit and Gallantry, necessarily brought under the suspicion of having
no solid Foundation; and the recommenders thereof, either of
Ignorance, or Artifice.
But the not making Young People understand their Religion, is a fault
not peculiar in regard to the instruction of one Sex alone, any
otherwise than as consider'd in its Consequences; whereby (ordinarily
speaking) Women do the most inevitably suffer; as not having the like
Advantage (at least early enough) of Correcting the Ignorance, or
Errors of their Child-hood that Men have.
The other thing which I imagine faulty, does more peculiarly concern
the Sex, but is yet chiefly practic'd in regard of Those of it who are
of Quality, and that is, the insinuating into them such a Notion of
Honour as if the praise of Men ought to be the Supreme Object of their
Desires, and the great Motive with them to Vertue: _A Term_ which when
apply'd to Women, is rarely design'd, by some People, to signifie any
thing but the single Vertue of Chastity; the having whereof does with
no more Reason intitle a Lady to the being thought such as she should
be in respect of Vertue, than a handsome Face, unaccompany'd by other
Graces, can render her Person truly Amiable. Or rather, _Chastity_ is
so essential to, singly, so small a part of the Merit of a Beautiful
Mind, that it is better compar'd to Health, or Youth, in the Body,
which alone have small Attractions, but without which all other
Beauties are of no Value.
To perswade Ladies then that what they cannot want without being
contemptible, is the chief Merit they are capable of having, must
naturally either give them such low thoughts of themselves as will
hinder them from aspiring after any thing Excellent, or else make them
believe that this mean Opinion of them is owing to the injustice of
such Men in their regard as pretend to be their Masters. A belief too
often endeavour'd to be improv'd in them by others.
But whether any Natural, or Design'd ill consequence follow from
hence or no, this is certain, that a true Vertue is the best Security
against all the Misfortunes that can be fear'd, and the surest Pledge
of all the Comforts that can be hop'd for in a Wife, _viz._ such a
Vertue whose Foundation is a desire above all things, of approving our
selves to God; the most opposite Principle whereunto is the making the
Esteem of Men the chief End, and Aim of our Actions; as it is propos'd
to be of Their's who have the empty Idea of Glory set before them as
the great Motive to, and high Reward of that particular Duty, which
(as if it included all others) does ordinarily ingross the Name of
Vertue, with regard to Women. A very wrong Motive this, to Those who
aim at what is truely Honourable, and such as may (and often does) as
well produce an ill, as a good effect.
But these wrong or partial Notions of Vertue, and Honour, are the
Product only of such Men's Inventions as are unwilling to regulate
their own Actions by the Universal, and Eternal Law of Right; and
therefore are ever desirous to find out such Rules for other People,
as will not reach themselves, and as they can extend and contract as
they please. In saying of which, it is not deny'd, that the love of
Praise may be sometimes usefully instill'd into very Young Persons, to
give them the desire of Eminence in things wherein they should
endeavour to excel: But as this ought never to be made the incitement
to any Vertue but in the earliest Childhood of our Reason, so also at
no time should Glory (which is the Reward only of Actions
transcendently Good, either in kind, or degree) be represented as the
purchase of barely not meriting Infamy: The apprehension of which, is
a much stronger perswasive to most People not to do amiss, than that
of Glory, which cannot consist with it: For no Body can rationally
think that Glory can be due to them for doing that, which it would be
shameful in them not to do. But there is yet a farther Folly and ill
Consequence in Men's intitling Ladies to Glory on account of Chastity
which is, that the conceit hereof (especially in those who are
Beautiful) does ordinarily produce in them a Pride and Imperiousness,
that is very troublesome to such as are the most concern'd in them.
One whose business it was to remark the Humours of the Age, and of
Mankind in general, has, I remember, made a Husband on this occasion
to say,
_Such Vertue is the Plague of Human Life,
A Vertuous Woman, but a Cursed Wife._
And he adds,
_In Unchaste Wives,
There's yet a kind of recompencing Ease,
Vice keeps 'em Humble, gives 'em care to please.
But against clamorous Vertue, what Defence?_
If Mr. _Dryden_ did distinguish herein, between real Vertue and that
Idol one of Men's Invention, he was, perhaps, not much in the wrong in
what he suggests: But if he design'd in this a Satyr against Marriage,
as a state in the which a Man can no way be happy, it appears then how
much Vertue is prejudiced by this foreign Support, whilst it becomes
thereby expos'd to such a Censure; which if it may be Just in
reference to a vain Glorious Chastity, yet can never be so of a truly
Vertuous one: Obedience to the Law of God, being an Universal
Principle, and admitting of no Irregularity in one thing any more than
in another, which falls under it's Direction.
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