The way therefore to Govern ’em is to be always in a Temper fit for this, Recollect and Compos’d, holding our Minds in as even a poise as ever we can between Mirth and Melancholy, one of which Stupifies the Soul and the other Dissolves it; and both of ’em weaken and dispose it for Passion. Nothing but what feeds the ill humor will make Impression whilst it is under the power of this, nor any useful thing stay in it, but it lies open to all manner of evil, when it is violently agitated by that. Too much of either rendring us unfit to Converse with our selves or others; such a mixture of both as makes us Serious without Sourness, and Chearful without Levity, being the happy Temper. It is by surprize that the Passions injure us, they violently attack our Reason when she is not prepar’d to receive them, so that the Will is determin’d all of a sudden by Confuse Perceptions and Sensations. Nor is it easie to repulse them when once they have gain’d ground, because they often bribe our Guard, and get the Mastry of us by those very Considerations which shou’d have been arm’d against ’em. But Recollection, a sedate and sober frame of Mind, prevents this Mischief, it keeps our Reason always on her Guard and ready to exert her self; it fits us to Judge truly of all occurrences, and to draw advantage from whatever happens. This is the true Art of Prudence, for that which properly speaks us Wise, is the accommodating all the Accidents of Life to the great End of Living. And since the Passiveness of our Nature makes us liable to many Sufferings which we cou’d wish to avoid, Wisdom consists in the using those Powers, which GOD has given us the free disposal of, in such a manner, as to make those very things which befal us against our Will, an occasion of Good to us.
For if we do not live like Machines, but like Reasonable Creatures, that is if we Observe, Examine and Apply whatever comes under our Cognizance, every Turn in our own and our Neighbours Life will be Useful to us. It is not to be deny’d that we’re generally Critical Observators on our Neighbours, but I’m afraid it is with an Ill not a Good Design. We do’t to feed our Pride by an ungenerous insulting over their Infirmities, or thinking to Excuse and Justifie our own Faults by theirs. But we seldom set a mark on the Precipices from whence they fell that we may avoid ’em, or note their False Steps, that ours may be more Exact.
And indeed as things are usually manag’d, since Modesty, Breeding, or Sheepish Cowardise, restrains even those who are capable of bettering Conversation, from Edifying Discourses, the only use we can make of that Time which the World borrows of us and Necessary Civility exacts, is to lay in Matter of Observation. I do not mean that we shou’d make Ill-natur’d Remarks, or Uncharitable Reflections on Particular Persons, but only that we take notice of the several workings of Human Nature, the little turns and distinctions of Various Tempers; there being somewhat peculiar almost in every one, which cannot be learn’d but by Conversation and the Reflections it Occasions. For as to the main, we learn it by looking into our own Hearts, one Person being but the Counterpart of another, so that they who thorowly Know themselves have a right Idea of Mankind in general, and by making reasonable allowances for Circumstances, may pretty well guess at Particulars.
But even the Knowledge of our selves is not to be had without the Temper here recommended. For since the Passions do mostly depend on the Constitution of the Body, Age, Education and way of Living; so that the same Object does not only Affect several Persons differently, but variously moves the very same Person at several Seasons; and there was once a time perhaps, when that which puts us now in a ferment had no power to move us: We must therefore to the general consideration of Human Nature already spoken of, add a more minute inquiry into our own; Observing our Particular Passions, that especially to which we’re most inclin’d by Nature, on which all the rest in a manner depend; and all the Peculiarities that are to be found in our own Temper. Very great things many times depending on a trivial Humour; nor is it so often Reason, as our particular way of using it that determines our Thoughts and Actions. Now nothing less than a continual Watch and Application can procure us a sufficient Acquaintance with our selves, we cannot well discern what Objects most sensibly touch us; which is our weakest side; by what means it is Expos’d or Strengthened; how we may Restrain or rightly Employ a Passion we cou’d not Prevent; and consequently grow strong by our very Infirmities, whilst we make them an occasion of Exercising and Encreasing our Vertue unless we’re always in a watchful Frame, unless we make Remarks even whilst the Passion is working, and Constantly attend the least beatings of our own Heart. Our own Heart which is indeed one of the best Books we can Study, especially in respect of Morality, and one principal Reason why we’re no better Proficients in useful Knowledge, is because we don’t duly consult it.
Again, we shou’d endeavour to render Spiritual and Future things as Present and Familiar as may be, and to withdraw as much as we can from sensible Impressions, especially from such as attack us violently. She whose Mind is busied about the former will find ’em of Weight and Moment sufficient to employ all her Passions, whilst the other will be scarce taken notice of; or be look’d on with Indifferency, because they appear to deserve very little Admiration, Joy, or Sorrow, and are not of value enough to discompose the Mind. And tho we have not Ambition to aspire to St. Paul’s Perfection, who was Crucified to the World and the World to him, a greater Character than that of Universal Monarch; tho we think it impossible to be wholly Insensible to it whilst we live in it: Yet sure we can’t deny that it is Possible, and very much our Duty, to be more indifferent to the Objects of Sense than the most of us are. For we certainly do amiss if we fix our Eyes and Thoughts so constantly on ’em, as that at last we take them for the most considerable things, and imagine that our Happiness is here; or, tho we can’t be so gross as to believe this, yet if we act as if we did; It wou’d become us much better to argue, that the Possession of these Worldly Advantages which Mankind so much contend for, is Good if it can procure us Eternal Felicity; and that the Want of ’em is an Evil, if it exclude us from the Kingdom of Heav’n.
By which we learn how necessary it is to Retire and Meditate frequently; and how much it becomes us to keep out of the way of Theatrical Shows and inordinate Merriments, and not so much as to enter into a Parley with those Pomps and Vanities we renounc’d in our Baptism. For tho some extraordinary Tempers may make use of these to stir up the Powers of their Soul, and to give them a greater aversion to Vanity, as some Poysons are said to be Antidotes against others, yet for the most part they have an ill Effect: Because they deprive the Soul of real Joy and divine Serenity, by making too strong an Impression on the Senses, whereby the Animal Spirits are very much Mov’d and Exhausted, and being spent on trifles the Mind is left Dull, Unactive, and Melancholy too, especially if it Reflect on its Actions as it ought; so natural and necessary is it, that Vain Mirth shou’d conclude in Heaviness.
Les Passions de l’Ame.
Again, the Passions consider’d as Bodily Impressions only, excite us many times to the Gratification of the Animal in prejudice of the Rational Nature. For tho Mankind had Originally no Appetites but what might Innocently be satisfied; yet since our Degeneracy, and that we have lost the true Relish of Good and Evil, they often give us false alarms, stirring us up to Pursue or Avoid what indeed we Ought not, if we consult our Good in the Main, and not the pleasing of a Part, nay the Worst part of us. But if we consider ’em as attending our Inclinations, they can do no hurt, let ’em be as Brisk and Active as they can, provided they fix on their Proper Objects. Now what these are is to be found by the Nature of the Passions, by which we are led to the Use of ’em, since every thing ought to be employ’d about that which it is fitted for. But this being already accounted for by Des Cartes and Dr. More, in his excellent Account of Vertue, I cannot pretend to add any thing to what they have so well Discours’d. Only as a further confirmation of what has been already said we may observe; That Admiration gives Rise to all the Passions; for unless we were Affected with the Newness of an Object, or some other remarkable Circumstance, so as to be attentively engag’d in the Contemplation of it, we shou’d not be any wise mov’d, but it wou’d pass by unregarded. And therefore ’tis very necessary not to be struck with little things, or to busie our Minds about ’em, but to fix all our Attention on, and to keep all our Admiration for things of the greatest moment, such as are those which relate to another World.
We may further observe, that there is a leading Passion almost in every one, to which the Temper of their Body inclines, and on which the rest do in a manner wholly depend, especially if it be confirm’d by Education and Custom, so that if we duly manage this, we have the Command of all. Some are more subject to Fear, some to Hope, to Joy, Sorrow or the like, than others; but Love seems to be the predominant Passion in every one, and that which makes one of the former more remarkable than another, is only because it has been oftner mixt with Love. And indeed, since this is at the bottom of all the Passions, one wou’d think they’re nothing else but different Modifications of it, occasion’d by some Circumstance in the Subject or Object of this Passion. Thus Desire is a Love to Good consider’d as Future; Hope the Passion that disposes us to believe we may, and Fear that we shall not obtain it. Joy is a pleasant Commotion of the Soul in the Fruition of the Good we Love; and Sorrow a disagreeable one occasion’d by the want of it, or presence of its contrary. The like may be said of the rest, for even Hatred tho it appear directly opposite to Love, may be refer’d to it, the very same motion that carrys the Soul towards Good, carrying her also from those things which wou’d deprive her of it, which on that account are call’d Evils, and why do we Hate any thing, but because it does some way or other hinder our Enjoyment of what we Love?
If therefore our Love be Right, the rest of our Passions will of course be so; and our Love which is a motion of the Soul to joyn it self to that which appears to be grateful to it, will then be right when our Notions of Good and Evil are; That is, when we do not take up with Imaginary or Particular, but pass on to the Sovereign Good, to GOD who is the only proper and adequate Object of our Love, as Sin is of our Hatred, all things else being no otherwise to be Pursued or Avoided, than in proportion to the Relation they bear to these. So that if we Love GOD with All our Soul, as He certainly Deserves, and as we certainly Must if we wou’d be Happy; we shall be so taken up with the Contemplation and Admiration of his Beauties, have so boundless an Esteem, such an awful Veneration for, and so great a Contempt of all things in Comparison of Him; that our Desires will be carried out after nothing but GOD, and such things as may further our Union with Him. His Favour, and the Light of His Countenance will be the Object of our Hopes, nor shall we much Fear any thing but His Displeasure. No Grief will pierce our Heart but for our many Offences against, and our Imperfect Enjoyment of Him. We shall perfectly Hate all evil ways, be Jealous of Sin at the remotest distance, and suspect every thing that has the least appearance of a Temptation. We shall be extremely Watchful over all our Actions, and never Resolve upon any till we’re fully assur’d it is conformable to his Will and Pleasure. Whither will not our Emulation rise, what Difficulties won’t our Courage surmount, when th’ Enjoyment of a GOD is what we aspire to! The defects of our Services, and our failings in our Duty towards Him, will be the only occasion of Shame; for Reproach from Men when suffer’d for His sake will be counted a high Encomium, and his Approbation our only Glory. If ever we are Angry it will be when His Laws are Contemn’d and Right Reason violated; a just Indignation will arise when the Worthless are Prefer’d, and Merit is left unregarded. His Favourites will be ours, we shall dispense our Good-will to every one proportionably as they are dear to Him; and shall think our Gratitude can never enough express it self, to that Bountiful Being from whom we receiv’d our All. And Oh! with what Joy and Satisfaction of Mind shall we proceed in every step of this! how pure and exalted is that Pleasure, how highly entertaining, which results from the right use of our Faculties, and Fruition of the Sovereign Good! Happiness is the natural Effect as well as the Reward of an Ardent Love to GOD, and what necessarily flows from it, Universal Piety: That Holy Soul is always serene, and full of unutterable Bliss, whose Reason Directs, and whose Passions readily Obey, whilst both are Guided by his Will and Spirit who is Infallible. She tasts a Pleasure which the World can neither give nor take away, nor can Worldly Minds so much as Imagine it: She is satisfied with the Past, Enjoys the Present, and has no Solicitude for, but a Joyful Expectation of what’s approaching. For why the Dawnings of a Blisful Endless Day, break forth already in that Happy Mind, whose Temper and Constitution is Heavenly; it has a Foretaste, and thereby a well-grounded Assurance, of never-ceasing Joys to Come!