’Tis a great mistake to fancy it a reproach to change our Sentiments, the infamy lies on their side who wilfully and unreasonably adhere to ’em. Not but that it is mean and shameful to be ever on the tip-toe, and indeed to change in any Case where pure and disinteress’d Reason does not oblige us to it. To be once willing to alter our sentiments if there be just occasion for’t, wou’d for ever after secure us from Changing, to which the Precipitate and Obstinate are most liable; whereas such as suspend their Judgments till after a sufficient Examination and Weighing of all things they see cause to fix them, do seldom Change, because they can hardly meet with any Reason to do so; and indeed whatever may be the Character of a Wit, Stay’dness and Deliberation is that of a Wise Person.
But as there is an extream on one hand in being too resolutely bent on our Old Opinions, so is there on the other in inordinately thirsting after Novelty. An Opinion is neither better nor worse for being Old or New, the Truth of it is the only thing considerable; tho properly speaking all Truth is Antient, as being from Eternity in the Divine Ideas, ’tis only New in respect of our Discoveries. If we go about to assign a Reason for this insatiable desire of Novelty, I know not how to find a better than our Credulity and easy assent to things inevident. Truth being the proper Object of the Understanding it does naturally search after it, and tho this search will never wholly cease, because our Understandings are more capacious than our Discoveries, and the view of one Truth is but a Preparative to look farther; yet had we clear and certain Evidence for our Conclusions, tho that wou’d not end our Inquiries, it wou’d however satisfie us, so far at least as they had gone. Whereas on the contrary your hunters after Novelty are commonly never satisfied, they pull down to day what they had built up yesterday, and Why? But because they concluded too soon? and their Novel Hypothesis is founded on Fancy or Passion, or any thing rather than Right Reason.
But when I speak of the little deference that is to be given to Names, Authorities, and receiv’d Opinions, I extend it no farther than to matters purely Philosophical to mere Humane Truths, and do not design any Prejudice to the Authority of the Church which is of different consideration. For tho it be necessary even in this Case, to deposite whatever may look like a Prejudice, arising from that particular way of Worship, whereby that Communion in which we’ve been Educated is distinguish’d from all other Christians, yet as to the Substantials of Faith and Practice, tho every one be allow’d to Examine, for they will bear the Test, yet it is not fit that he shou’d draw Conclusions, contrary to what has been already determin’d by the Catholick Church, or even by that particular Church of which he is a Member, unless where it does plainly and evidently contradict that sense of Holy Scripture which has been receiv’d by the Church Universal. Nor is this a giving up our selves to Authority barely as such, ’tis only a modest deference to Truth. Philosophical Truths are not open to every Inquirer, an elevated Genius and great application of Mind is requir’d to find them out, nor are they of that importance but that Men may give Scope to their Thoughts, and very often think, tho indeed unreasonably, that they’re oblig’d in point of Honour to defend their own Hypotheses. But the Articles of our Faith and the great Principles of Christian Morality are of another Nature, GOD wou’d have all Men to be sav’d and to come to the Knowlege of these Truths, tho he did not design ’em all for Philosophers, and therefore they carry a Proof and Evidence suited to the very Vulgar, which he who runs may read, which every one ought to acquiesce in, tho according to their leisure and capacity ’tis fit they inquire why. And being a matter of the highest concern such as our Eternal Happiness or Misery depends on, it may reasonably be suppos’d (tho to the shame of our Folly we sometimes find the contrary) that Men won’t play fast and loose in a Business of so vast importance, but that all Christians have as they are oblig’d seriously and fully consider’d it, and especially those who are more peculiarly set apart by the Divine Appointment for the study of Sacred Truths. So that to acquiesce in the Authority of the Church, so far as it is here pleaded for is no more than this, The calling in to our assistance the Judgment and Advice of those whom GOD hath set over us, and consequently whom he assists in a more especial manner, to discharge that Function to which he has call’d them; and, in such disputable points as we’re not able to determine for our selves, a quiet submission to the Voice of our Guides, whom Modesty will incline us to think have greater Abilities and Assistances, as well as more Time and Opportunity to find out the Truth than we.
As Prejudice fetters the Understanding so does Custom manacle the Will, which scarce knows how to divert from a Track which the generality around it take, and to which it has it self been habituated. It wou’d be too large a digression, to examin throughly a Subject so fit to be consider’d, being it is the root of very much Evil, the last refuge of Vice where it fortifies it self when driven from all other retreats. We shall therefore forbear to enquire from what mistakes it draws its force, what Considerations are proper to disarm it of its power, and what else might be of use to deliver us from its Slavery, and only remark; That tho great deference is to be paid to the Ways and Usages of the Wise and Good, yet considering that these are the least number of Mankind, ’tis the Croud who will make the Mode, and consequently it will be as absurd as they are: Therefore Custom cannot Authorise a Practice if Reason Condemns it, the following a Multitude is no excuse for the doing of Evil. None but the Weak and Inconsiderable swim down with the Torrent, brave Spirits delight to stem the Tide, they know no Conquest so Glorious, because none so difficult, as that which is obtain’d over foolish and ill-grounded Maxims and sinful Customs; What wou’d they not do to restore Mankind to their Lawful Liberty, and to pull down this worst of Tyrannies, because it enslaves the very Souls of Men?
§ III. But a Generous Resolution and Courageous Industry are not only necessary to enable us to throw off Sloth and to Conquer the Prejudices of Education, Authority and Custom, the same Resolution and Courage which help’d us to this Victory, must secure and continue to us the Fruits of it. We shall have need of Patience and constant Perseverance thro the whole course of our Lives if we mean to prosecute the noble Design we have begun; we must not think the Business is over when we have smooth’d the entrance; there will still be Difficulties, tho no insuperable ones, but such as will wear off by degrees, the greatest uneasiness being in the first effort. And tho our Progress shou’d not happen to be answerable to our Desires, there’s no reason to be discourag’d, we shou’d rather be animated by such noble Desires to greater Industry. Where’s the Glory of an easy Victory? ’Tis Labour and Cost that inhanses the value of every thing. And to the end we may not be discourag’d, ’tis fit that we arm our selves against all Accidents by considering them before hand. We have the Malice and Industry of many Cunning and Powerful Adversaries, as well as our own indocility to contend with. The grand Enemy of Mankind is very unwilling that they shou’d arrive at that State of Innocence and Perfection from which he fell, and of all the Artifices he makes use of to hinder it, scarce any’s more effectual than the mischief he excites us to do one another. What are they employ’d in but his Service who will neither do any thing that’s excellent themselves, nor if they could hinder, suffer it to be done by others? Who employ all their little Wit and Pains in Scoffing at such who they say in derision wou’d be wiser then their Neighbours? We must be content to suffer a scornful fleer, a parcel of hard Names and a little ridiculing, if we’re Resolv’d to do such things as do not deserve ’em. Dogs will bark at the Moon, and perhaps for no other reason but because she is out of their reach, elevated above them. But the Author of our Nature to whom all the Inconveniencies we are liable to in this Earthly Pilgrimage are fully known, has endow’d us with Principles sufficient to carry us safely thro them all, if we will but observe and make use of ’em. One of these is Generosity, which (so long as we keep it from degenerating into Pride) is of admirable advantage to us in this matter. It was not fit that Creatures capable of and made for Society, shou’d be wholly Independent, or Indifferent to each others Esteem and Commendation; nor was it convenient considering how seldom these are justly distributed, that they shou’d too much regard and depend on them. It was requisite therefore that a desire of our Neighbours Good Opinion shou’d be implanted in our Natures to the end we might be excited to do such things as deserve it, and yet withall a Generous neglect of it, if they unjustly withheld it where it was due. There’s so little reason that we shou’d be discourag’d from what is truly excellent and becoming on account of being Scoft and Laugh’d at for it, that on the contrary this is a new accession to our Glory, we never shine so Illustriously as when we break thro these little Clouds and Oppositions which impotently attempted to obscure our Rays. To be Reproach’d for Weldoing is a higher Encomium, than the loftiest Praises when we do not deserve them: So that let the World think as it list, whilst we are in the pursuit of true Wisdom, our Reputation is secur’d, our Crown is furbishing and tho it do not shine out in this Envious and Ill-natur’d World, it will however, which is infinitely more desirable appear in all its Lustre and Splendor in a better.
And as we disregard the Censures of ill People, so are we patiently to bear with our own backwardness and indocility. There goes a good deal of Time and Pains, of Thought and Watchfulness to the rooting out of Ill-habits, to the fortifying our Minds against foolish Customs, and to the making that easie and pleasant which us’d to be irksom to us. But we ought not to be disheartn’d, since ’tis necessary to be done, and we cannot reasonably say ’tis Impossible, till we’ve attempted and fail’d in’t. But then let’s attempt it in the most prudent Method, use the properest Means, allow sufficient Time for their Operation and to make the essay: Let’s not set about it by fits, or in one or two good Moods, nor expect it will be done on a sudden, but by degrees and in a proper season, making it our main Design and Business, and then I dare confidently affirm the success will answer the Pains we have spent about it.
§. IV. But one thing more, and then I shall go on as well as I can, to lay down what seems to me the best Method for Improvement. Whoever wou’d Act to purpose must propose some End to themselves, and keep it still in their Eye thro’out their whole progress. Life without this is a disproportionate unseemly thing, a confused huddle of broken, contradictory Actions, such as afford us nothing but the being asham’d of ’em. But do we need to be taught our End? One wou’d rather think there were no occasion to mention it, did not Experience daily convince us how many there are who neglect it. What End can Creatures have but their Creators Glory? And did they truly understand their own Happiness ’tis certain they wou’d have no other, since this is the only way of procuring their own Felicity. But it is not enough to have barely an implicit and languid desire of it, ’twere much better to hold it ever in view, and that all our Actions had in their proportion a warm and immediate tendency thither. This wou’d stamp the impression of Holiness upon the most indifferent Action, and without this what is Materially and to all outward appearance very good, is really and truly no better than a specious folly. We are not made for our selves, nor was it ever design’d we shou’d be ador’d and idoliz’d by one another. Our Faculties were given us for Use not Ostentation, not to make a noise in the World, but to be serviceable in it, to declare the Wisdom, Power and Goodness, of that All-Perfect Being from whom we derive All our Excellencies, and in whose Service they ought Wholly to be employ’d. Did our Knowlege serve no other purpose than the exalting us in our own Opinion, or in that of our Fellow Creatures, the furnishing us with Materials for a quaint Discourse, an agreeable Conversation, ’twere scarce worth while to be at the trouble of attaining it. But when it enlarges the Capacity of our Minds, gives us nobler Ideas of the Majesty, the Grandeur and Glorious Attributes of our adorable Creator, Regulates our Wills and makes us more capable of Imitating and Enjoying him, ’tis then a truly sublime thing, a worthy Object of our Industry: And she who does not make this the End of her Study, spends her Time and Pains to no purpose or to an ill one.
We have no better way of finding out the true End of any thing, than by observing to what Use it is most adapted. Now the Art of Well-Living, the Study of the Divine Will and Law, that so we may be Conformable to it in all things, is what we’re peculiarly fitted for and destin’d to, what ever has not such a Tendency, either Directly or at least Remotely, is besides the purpose. Rational Studies therefore next to GOD’s Word bid fairest for our Choice, because they best answer the Design above mention’d. Truths merely Speculative and which have no influence upon Practice, which neither contribute to the good of Soul or Body, are but idle Amusements, an impertinent and criminal wast of Time. To be able to speak many Languages, to give an Historical Account of all Ages Opinions and Authors, to make a florid Harangue, or defend right or wrong the Argument I’ve undertaken, may give me higher thoughts of my Self but not of GOD, this is the Knowlege that pufeth up, in the Words of the Apostle, and seldom leads us to that Charity which Edifieth.
And as the Understanding so the Will must be duly directed to its End and Object. Morality is so consonant to the Nature of Man, so adapted to his Happiness, that had not his Understanding been darkn’d by the Fall, and his whole Frame disorder’d and weakened, he wou’d Naturally have practis’d it. And according as he recovers himself, and casts off those Clouds which Eclipse his Reason, so proportionably are his Actions more agreeable to Moral Precepts, and tho we suppose him ignorant of any higher end, he will however do such things as they enjoyn him, to th’intent he may be easy, obtain a good Reputation, and enjoy himself and this World the better. Now were we sure that Reason wou’d always maintain its ground against Passion and Appetite, such an one might be allow’d to be a good Neighbour, a Just Ruler, a plausible Friend or the like, and wou’d well enough discharge the Relative Duties of Society, and do nothing misbecoming the dignity of Human Nature. But considering how weak our Reason is, how unable to maintain its Authority and oppose the incursions of sense, without the assistance of an inward and Spiritual Sensation to strengthen it, ’tis highly necessary that we use due endeavours to procure a lively relish of our true Good, a Sentiment that will not only Ballance, but if attended to and improv’d, very much out-weigh the Pleasures of our Animal Nature. Now this is no otherwise to be obtain’d than by directing the Will in an elicit Act to GOD as its only Good, so that the sole End of all its movements, may be to draw near, to acquiesce in and be united to him. For as all Natural Motions are easie and pleasant, so this being the only Natural Motion of the Will must needs be unspeakably delightful to it. Besides that peculiar delectation, which this Fountain of Joy bestows as a Donative, on all who thus sincerly address themselves to him. So that it is not enough to be Morally Good because ’tis most Reputable and Easie, and most for our Pleasure and Interest in the present World, as this will never secure our Duty, so is it too low an End for a Creature Capable of Immortality to propose, nothing less than an intire devoting of our selves to the End for which we were made, the Service and Enjoyment of the most amiable and only Good, can keep us Constantly and Uniformly in our Duty, or is a Design that’s worthy of us.