That the very paſſions which appear the moſt uncontroulable and unpromiſing, may be intended, in the great ſcheme of Providence, to anſwer ſome important purpoſe, is remarkably evidenced in the character and hiſtory of Saint Paul. A remark on this ſubject by an ingenious old Spaniſh writer, which I will here take the liberty to tranſlate, will better illuſtrate my meaning.
"To convert the bittereſt enemy into the moſt zealous advocate, is the work of God for the inſtruction of man. Plutarch has obſerved, that the medical ſcience would be brought to the utmoſt perfection, when poiſon ſhould be converted into phyſic. Thus, in the mortal diſeaſe of Judaiſm and idolatry, our bleſſed Lord converted the adder's venom of Saul the perſecutor, into that cement which made Paul the choſen veſſel. That manly activity, that reſtleſs ardor, that burning zeal for the law of his fathers, that ardent thirſt for the blood of Chriſtians, did the Son of God find neceſſary in the man who was one day to become the defender of his ſuffering people.[7]"
To win the paſſions, therefore, over to the cauſe of virtue, anſwers a much nobler end than their extinction would poſſibly do, even if that could be effected. But it is their nature never to obſerve a neutrality; they are either rebels or auxiliaries, and an enemy ſubdued is an ally obtained. If I may be allowed to change the alluſion ſo ſoon, I would ſay, that the paſſions alſo reſemble fires, which are friendly and beneficial when under proper direction, but if ſuffered to blaze without reſtraint, they carry devaſtation along with them, and, if totally extinguiſhed, leave the benighted mind in a ſtate of cold and comfortleſs inanity.
But in ſpeaking of the uſefulneſs of the paſſions, as inſtruments of virtue, envy and lying muſt always be excepted: theſe, I am perſuaded, muſt either go on in ſtill progreſſive miſchief, or elſe be radically cured, before any good can be expected from the heart which has been infected with them. For I never will believe that envy, though paſſed through all the moral ſtrainers, can be refined into a virtuous emulation, or lying improved into an agreeable turn for innocent invention. Almoſt all the other paſſions may be made to take an amiable hue; but theſe two muſt either be totally extirpated, or be always contented to preſerve their original deformity, and to wear their native black.
[7] Obras de Quevedo, vida de San Pablo Apoſtol.
on the
IMPORTANCE of RELIGION
to the
FEMALE CHARACTER.
Various are the reaſons why the greater part of mankind cannot apply themſelves to arts or letters. Particular ſtudies are only ſuited to the capacities of particular perſons. Some are incapable of applying to them from the delicacy of their ſex, ſome from the unſteadineſs of youth, and others from the imbecillity of age. Many are precluded by the narrowneſs of their education, and many by the ſtraitneſs of their fortune. The wiſdom of God is wonderfully manifeſted in this happy and well-ordered diverſity, in the powers and properties of his creatures; ſince by thus admirably ſuiting the agent to the action, the whole ſcheme of human affairs is carried on with the moſt agreeing and conſiſtent [oe]conomy, and no chaſm is left for want of an object to fill it, exactly ſuited to its nature.
But in the great and univerſal concern of religion, both ſexes, and all ranks, are equally intereſted. The truly catholic ſpirit of chriſtianity accommodates itſelf, with an aſtoniſhing condeſcenſion, to the circumſtances of the whole human race. It rejects none on account of their pecuniary wants, their perſonal infirmities, or their intellectual deficiencies. No ſuperiority of parts is the leaſt recommendation, nor is any depreſſion of fortune the ſmalleſt objection. None are too wiſe to be excuſed from performing the duties of religion, nor are any too poor to be excluded from the conſolations of its promiſes.
If we admire the wiſdom of God, in having furniſhed different degrees of intelligence, ſo exactly adapted to their different deſtinations, and in having fitted every part of his ſtupendous work, not only to ſerve its own immediate purpoſe, but alſo to contribute to the beauty and perfection of the whole: how much more ought we to adore that goodneſs, which has perfected the divine plan, by appointing one wide, comprehenſive, and univerſal means of ſalvation: a ſalvation, which all are invited to partake; by a means which all are capable of uſing; which nothing but voluntary blindneſs can prevent our comprehending, and nothing but wilful error can hinder us from embracing.
The Muſes are coy, and will only be wooed and won by ſome highly-favoured ſuitors. The Sciences are lofty, and will not ſtoop to the reach of ordinary capacities. But "Wiſdom (by which the royal preacher means piety) is a loving ſpirit: ſhe is eaſily ſeen of them that love her, and found of all ſuch as ſeek her." Nay, ſhe is ſo acceſſible and condeſcending, "that ſhe preventeth them that deſire her, making herſelf firſt known unto them."