Occasional Thoughts in Reference to a Vertuous or Christian life

by Lady Damaris Masham

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,