After all, the best way to be further Instructed in the Knowledge of our Duty is to Practise so much of it as we Know already. By keeping GOD’s Commandments, we get such a sound and strong Constitution of Soul, as leads us naturally to our True Good. For as a healthy person whose Tast is not vitiated, is directed by that, without examining the Philosophy of Bodys to such things as are fit for the nourishment of his own: So a Divine Sensation gives us a lively relish of what’s Good, and a perfect aversion to the contrary. It endues the Soul not only with a Sagacity of Understanding to discern readily what is best, but likewise with such a Regularity of Will, as makes it even Hate and Abhor all evil ways.
A most desirable Temper no doubt, the very top of Human Felicity, but how shall we obtain it? We find our selves under the power of quite contrary Inclinations and Relishes, and how to get rid of ’em we know not. This is indeed a very wretched condition, the only thing that deserves our Sorrow, yet the Case is not so desperate, but that by the help of an Almighty Physician we may be Cured, if in good earnest we set about it. And because the not discerning our true Happiness and the being accustom’d to pursue a false one is the cause of our Disorder, somewhat must be done by way of Meditation and somewhat by way of Exercise.
Now I know not any Subjects more proper for our Meditation on this and all occasions, than our own Nature, the Nature of Material Beings, and the Nature of GOD; because it is thro the mistake of some of these that our Inclinations take a wrong bias, and consequently that we transgress against GOD, our Neighbour and our selves. For did we consider what we Are, that Humane Nature conflicts in the Union of a Rational Soul with a Mortal Body, that the Body very often Clogs the Mind in its noblest Operations, especially when indulg’d. That we stand not singly on our own Bottom, but are united in some measure to all who bear a Human Form, especially to the Community amongst whom we live, and yet more particularly to those several Relations we may have in it. Did we go on to consider what are the proper Duties and Enjoyments of such a nature as ours, that is, what performances do naturally result from those Capacities we find our selves endow’d with, which may therefore be reasonably expected from us, and what sort of Pleasures we are made to relish. Again, were we so far at least Philosophers, as to be able to pass a due estimate on Material Beings, did we know ’em so well as not to prize them above their real value. Did we in the last place contemplate the Author of our Being, from whom we Derive and to whom we owe our All; and insted of prying saucily into his Essence, (an insufferable presumption in Creatures who are ignorant of their own) or pretending to know more of him than he has thought fit to communicate in his Word, and in that Idea of Infinite Perfection which he has giv’n us, Frequently, Seriously and Humbly Meditate on what he has been pleas’d to unveil. Did we but employ so much of our Time and Thoughts on these things as we do on our Sins and Vanities, we shou’d not be long in discerning the good effects.
For I question not but that we shou’d be convinc’d that the Body is the Instrument of the Mind and no more, that it is of a much Inferior Nature, and therefore ought to be kept in such a Case as to be ready on all occasions to serve the Mind. That the true and proper Pleasure of Human Nature consists in the exercise of that Dominion which the Soul has over the Body, in governing every Passion and Motion according to Right Reason, by which we most truly pursue the real good of both, it being a mistake as well of our Duty as our Happiness to consider either part of us singly, so as to neglect what is due to the other. For if we disregard the Body wholly, we pretend to live like Angels whilst we are but Mortals; and if we prefer or equal it to the Mind we degenerate into Brutes. The former indeed is not frequent, it is only to be found amongst a few Scrupulous Persons, who sometimes impose such rigors on the Body, as GOD never requires at their hands, because they are inconsistent with a Human Frame. The latter is the common and dangerous fault, for the most of us accustom our selves to tast no other Pleasures than what are convey’d to us by the Organs of Sense, we pamper our Bodies till they grow resty and ungovernable, and instead of doing Service to the Mind, get Dominion over it.
Thus we learn what is truly to Love our selves: for tho Self-Love as it is usually understood has a very ill Character and is the Root of Evil, yet rightly apply’d it is Natural and Necessary, the great inducement to all manner of Vertue. They cannot be said to Love their Body who wou’d not willingly suffer a little pain in a Finger to preserve an Arm, much more to save their Life; nor do they in reality love themselves, who wou’d not readily suffer any uneasiness in their Body, which may conduce to the good of their Mind; and who do not prefer the least probability of bettering their condition in the next Life, to all the Conveniencies of this, nay even to Life it self.
Again, when we consider that we are but several Parts of one great Whole, and are by Nature so connected to each other, that whenever one part suffers the rest must suffer with it, either by Compassion or else by being punish’d for the want of it, we shall never be so absurd as to fancy we can do ourselves a Service by any thing Injurious to our Neighbours.
And finding both that we’re endow’d with many excellent Faculties, which are capable of great Improvement, such as bespeak in us somewhat too Divine, to have it once imagin’d that it was made for nothing else but to move a portion of Matter 70 or 80 Years; to Act only on the Stage of an Unjust and Ill-natur’d World, where Folly and Wickedness usually go away with the Reward that is due to Wisdom and Vertue: And yet that for all these Excellencies, somewhat is still wanting to complete our Happiness, we do not find intire Felicity in our selves, but we are conscious of many wants which must be supply’d elsewhere. We therefore look about to see where we may meet with this Supply, and Material Beings with which were compass’d do first present themselves. These are the Objects of our Senses, it is at their presence that the Body tasts all its Pleasures, no wonder therefore if it endeavour to persuade us that our Good is here, tho a little Consideration, if not our frequent disappointments when we seek no further, were sufficient one wou’d think to convince us that it is not. For when we come to weigh ’em in an impartial consideration we discern, that as they are GOD’s Work they have a Perfection suitable to their several Natures, and are as perfect as is consistent with the several Ranks and Stations they are plac’d in, so that consider’d Positively they are not to be Contemn’d, since they set forth the Wisdom, Power and Goodness of their Maker. But if we compare them with the Human Soul they appear of little value, and of none at all in comparison of Him who made them; and since their Nature is beneath, and their Worth much less than ours, we cannot find our Happiness in ’em. They contribute ’tis true to the Preservation and Ease of the Body, they help to make it fit for the Service of the Mind; But since a very few of ’em will do this, the rest are but a load and trouble, so far from being useful, that they indeed hurt us, unless they’re made to minister to Charity and Contemplation.
Let then these little things be drawn aside, these Clouds that hide the most adorable Face of GOD from us, these Mud-walls that enclose our Earthly Tabernacle and will not suffer us to be pierc’d with the Beams of his Glory, and wounded, not to Death but Life, with the Arrows of his Love and Beauty. In him we find that infinite Good which alone can satisfie us, and which is not to be found elsewhere! Somewhat in which we lose our selves with Wonder, Love and Pleasure! Somewhat too ineffable to be nam’d, too Charming, too Delightful not to be eternally desir’d! And were we not sunk into Sense, and buried alive in a croud of Material Beings, it might seem impossible to think of any thing but Him. For whether we consider the Infinite Perfection of his Nature, or the Interest we have in, and our intire dependance on him. Whether we consider him as Maker and Governor of all things, as filling all places, intimately acquainted with all Events, as Righteous in all his ways, and holy in all his works. Whether we contemplate his Almighty Power; or what seems more suitable to our Faculties and Condition, the Spotless Purity of his Nature, the Moral Rectitude of his Will, which guided by Infallible Wisdom always Chuses what is Best. And more particularly his Infinite Goodness, his Beneficence to the Children of Men; that he is not only Good in himself, but that he is also Our Good, the only Amiable Being, who is altogether Lovely, and worthy of All our Love, the Object of our Hope, the Sum of our Desire, the Crown of our Joy, without whom we shall for ever Languish and Grieve; Enjoying whom we have nothing to Fear, nor any thing to Hate but what wou’d deprive us of that Enjoyment. If we consider how much he has done to render us capable of this Happiness even when we fled from it; what affronts he has put up, with what Patience he bears our Follies and solicits our Return, in a Word, all the Wonders of his Love in Christ Jesus! We cannot sure do less than fix our Thoughts for ever on Him, and devote our selves Intirely to Him! All our Passions will be Charm’d, and every Inclination attracted! We shall no more dispute his Will, nor seek exemption from it, but with all Sincerity of Heart, and ardent Desire cry out, Lord what wilt thou have me to do? Not my Will Lord, but thine be done! The business of our Lives will be to improve our Minds and to stretch our Faculties to their utmost extent, that so we may have the fullest enjoyment our Nature will admit, of this ever satisfying and yet ever desirable, because an Infinite, and our True, Good.
As to what is to be done by way of Exercise, not to enter too far into the Philosophy of the Passions, suffice it briefly to observe: That by the Oeconomy of Nature such and such Motions in the Body are annext in such a manner to certain Thoughts in the Soul, that unless some outward force restrain, she can produce them when she pleases barely by willing them; and reciprocally several Impressions on the Body are communicated to, and affect the Soul, all this being perform’d by the means of the Animal Spirits. The Active Powers of the Soul, her Will and Inclinations are at her own dispose, her Passive are not, she can’t avoid feeling Pain or other sensible Impressions so long as she’s united to a Body, and that Body is dispos’d to convey these Impressions. And when outward Objects occasion such Commotions in the Bloud and Animal Spirits, as are attended with those Perceptions in the Soul which we call the Passions, she can’t be insensible of or avoid ’em, being no more able to prevent these first Impressions than she is to stop the Circulation of the Bloud, or to hinder Digestion. All she can do is to Continue the Passion as it was begun, or to Divert it to another Object, to Heighthen or to let it Sink by degrees, or some way or other to Modifie and Direct it. The due performance of which is what we call Vertue, which consists in governing Animal Impressions, in directing our Passions to such Objects, and keeping ’em in such a pitch, as right Reason requires.
By which it appears that it is not a fault to have Passions, since they are natural and unavoidable, and useful too; for as the Inclinations are the Wings of the Soul, so these give Life and Vigor to the Inclinations, by disposing the Body to act according to the Determination of the Mind. But the fault lies here, we suffer ’em too often to get the Mastry of the Mind, to hurry it on to what Objects they please and to fix it there, so that it is not able to consider any Idea but what they present. Whereas the Soul can if she please, and if she makes use of her Authority in time, divert the Course of the Spirits, and direct ’em to a new Object, by Limiting or Extending her Ideas, and by laying aside those the Passions excited, and entertaining new ones. Nay, if we do but forbear to revolve such Considerations as are apt to continue the Commotion of the Spirits, it 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.