We pretend not that Women shou’d teach in the Church, or usurp Authority where it is not allow’d them; permit us only to understand our own duty, and not be forc’d to take it upon trust from others; to be at least so far learned, as to be able to form in our minds a true Idea of Christianity, it being so very necessary to fence us against the danger of these last and perilous days, in which Deceivers a part of whose Character is to lead captive silly Women, need not creep into Houses since they have Authority to proclaim their Errors on the House top. And let us also acquire a true Practical Knowledge such as will convince us of the absolute necessity of Holy Living as well as of Right Believing, and that no Heresy is more dangerous than that of an ungodly and wicked Life. And since the French Tongue is understood by most Ladies, methinks they may much better improve it by the study of Philosophy (as I hear the French Ladies do) Des Cartes, Malebranche and others, than by reading idle Novels and Romances. ’Tis strange we shou’d be so forward to imitate their Fashions and Fopperies, and have no regard to what really deserves our Imitation! And why shall it not be thought as genteel to understand French Philosophy, as to be accoutred in a French Mode? Let therefore the famous Madam D’acier, Scudery, &c. and our own incomparable Orinda, excite the Emulation of the English Ladies.
The Ladies, I’m sure, have no reason to dislike this Proposal, but I know not how the Men will resent it to have their enclosure broke down, and Women invited to tast of that Tree of Knowledge they have so long unjustly Monopoliz’d. But they must excuse me, if I be as partial to my own Sex as they are to theirs, and think Women as capable of Learning as Men are, and that it becomes them as well. For I cannot imagine wherein the hurt lies, if instead of doing mischief to one another, by an uncharitable and vain Conversation, Women be enabled to inform and instruct those of their own Sex at least; the Holy Ghost having left it on record, that Priscilla as well as her Husband, catechiz’d the eloquent Apollos and the great Apostle found no fault with her. It will therefore be very proper for our Ladies to spend part of their time in this Retirement, in adorning their minds with useful Knowledge.
To enter into the detail of the particulars concerning the Government of the Religious, their Offices of Devotion, Employments, Work, &c. is not now necessary. Suffice it at present to signify, that they will be more than ordinarily careful to redeem their Time, spending no more of it on the Body than the necessities of Nature require, but by a judicious choice of their Employment and a constant industry about it, so improve this invaluable Treasure, that it may neither be buried in Idleness, nor lavish’d out in unprofitable concerns. For a stated portion of it being daily paid to GOD in Prayers and Praises, the rest shall be employ’d in innocent, charitable, and useful Business; either in study in learning themselves or instructing others, for it is design’d that part of their Employment be the Education of those of their own Sex; or else in spiritual and corporal Works of Mercy, relieving the Poor, healing the Sick, mingling Charity to the Soul with that they express to the Body, instructing the Ignorant, counselling the Doubtful, comforting the Afflicted, and correcting those that err and do amiss.
And as it will be the business of their lives, their meat and drink to know and do the Will of their Heavenly Father, so will they pay a strict conformity to all the Precepts of their holy Mother the Church, whose sacred Injunctions are too much neglected, even by those who pretend the greatest zeal for her. For besides the daily performance of the Publick Offices after the Cathedral manner, in the most affecting and elevating way, the celebration of the Holy Eucharist every Lords Day and Holy-day, and a course of solid instructive Preaching and Catechizing; our Religious, considering that the holy JESUS punctually observ’d the innocent usages of the Jewish Church, and tho’ in many instances the reason of the Command ceas’d as to him, yet he wou’d obey the letter to avoid giving offence and to set us an admirable pattern of Obedience; therefore, tho’ it may be thought such pious Souls have little occasion for the severities of fasting and mortification, yet they will consider it as a special part of their Duty to observe all the Fasts of the Church, viz. Lent, Ember, and Rogation-days, Fridays and Vigils; times so little heeded by the most, that one wou’d scarce believe them set apart for Religious Purposes, did we not find them in the antiquated Rubricks. And as their Devotion will be regular, so shall it likewise be solid and substantial. They will not rest in the mere out-side of Duty, nor fansie the performance of their Fasts and Offices will procure them license to indulge a darling Vice: But having long since laid the Ax to the root of sin, and destroy’d the whole body of it, they will look upon these holy times of recollection and extraordinary Devotion (without which Fasting signifies little) as excellent means to keep it down, and to pluck up every the least Fibre that may happen to remain in them. But we intend not by this to impose any intolerable burden on tender Constitutions, knowing that our Lord has taught us, that Mercy is to be prefer’d before Sacrifice: and that Bodily Exercise profiteth but a little, the chief business being to obtain a a divine and God-like temper of Mind.
And as this institution will strictly enjoyn all pious and profitable Employments, so does it not only permit but recommend harmless and ingenious Diversions, Musick particularly and such as may refresh the Body without enervating the Mind. They do a disservice to Religion who make it an enemy to innocent Nature, and injure the Almighty when they represent him as imposing burdens that are not to be born. Neither GOD nor Wise men will like us the better for an affected severity and waspish sourness. Nature and Grace will never disagree, provided we mistake not the one, nor indulge the petulancy of the other; there being no Displacencies in Religion, but what we our selves have unhappily made. For true Piety is the most sweet and engaging thing imaginable, as it is most obliging to others, so most easie to our selves. ’Tis in truth the highest Epicurism, exalting our Pleasures by refining them; keeping our Appetites in that due regularity which not only Grace, but even Nature and Reason require, in the breach of which tho’ there may be a Transport, there can be no true and substantial delight.
As to Lodging, Habit and Diet, they may be quickly resolv’d on by the Ladies who shall subscribe; who I doubt not will make choice of what is most plain and decent, what Nature not Luxury requires. And since neither Meat nor Cloaths commend us unto GOD, they’ll content themselves with such things as are fit and convenient, without occasioning scruple to themselves or giving any trouble or offence to others. She who considers to how much better account that Money will turn which is bestow’d on the Poor, than that which is laid out in unnecessary Expences on her self, needs no Admonitions against superfluities. She who truly loves her self, will never waste that Money on a decaying Carkass, which if prudently disburs’d wou’d procure her an eternal Mansion. She will never think her self so fine, as when the backs of the Poor do bless her; and never feast so luxuriously as when she treats an hungry person. No perfume will be thought so grateful as the Odour of Good Works, nor any Wash so beautifying as her own tears. For her Heroick Soul is too great to ambition any Empire but that of her own Breast, or to regard any other Conquest than the rescuing poor unhappy Souls from the slavery of Sin and Satan, those only unsupportable Tyrants; and therefore what Decays she observes in her face will be very unconcerning, but she will with greatest speed and accuracy rectify the least Spot that may prejudice the beauty of her lovely Soul.
In a word, this happy Society will be but one Body, whose Soul is love, animating and informing it, and perpetually breathing forth it self in flames of holy desires after GOD and acts of Benevolence to each other. Envy and Uncharitableness are the Vices only of little and narrow hearts, and therefore ’tis suppos’d, they will not enter here amongst persons whole Dispositions as well as their Births are to be Generous. Censure will refine into Friendly Admonition, all Scoffing and offensive Railleries will be abominated and banish’d hence, where not only the Words and Actions; but even the very Thoughts and Desires of the Religious tend to promote the most endearing Love and universal Good-will. Thus these innocent and holy Souls shou’d run their Race, measuring their hours by their Devotions, and their days by the charitable Works they do. Thus wou’d they live the life of Heaven whilst on Earth, and receive an Earnest of its Joys in their hearts. And now, what remains for them to do at Night, but to review the Actions of the Day? to examine what Passions have been stirring? How their Devotions were perform’d? in what temper their Hearts are? what good they have done? what progress they’ve made towards Heaven? and with the plaudit of a satisfied Conscience sweetly to sleep in peace and safety, Angels pitching their Tents round about them, and he that neither slumbers nor sleeps rejoycing over them to do them good.
And to the end that these great designs may be the better pursu’d and effectually obtain’d, care shall be taken that our Religious be under the tuition of persons of irreproachable Lives, of a consummate Prudence, sincere Piety and unaffected Gravity. No Novices in Religion, but such as have spent the greatest part of their lives in the study and practice of Christianity; who have lived much, whatever the time of their abode in the world has been. Whose Understandings are clear and comprehensive, as well as their Passions at command and Affections regular, and their Knowledge able to govern their Zeal. Whose scrutiny into their own hearts has been so exact, that they fully understand the weaknesses of humane Nature, are able to bear with its defects, and by the most prudent methods procure its Amendment. Plentifully furnish’d with instructions for the Ignorant and comfort for the disconsolate; who know how to quicken the slothful, to awaken the secure, & to dispel the doubts of the Scrupulous. Who are not ignorant when to use the Spur and when the Rein, but duly qualified to minister to all the spiritual wants of their Charge; Watching over their Souls with tenderness and prudence; applying fitting Medicines with sweetness and affability. Sagacious in discovering the very approaches of a fault, wise in preventing, and charitable in bearing with all pityable Infirmities. The sweetness of whole Nature is commensurate to all the rest of their good Qualities, and all conspire together to make them lov’d and reverenc’d. Who have the perfect government of themselves, and therefore rule according to Reason not Humour, consulting the good of the Society, not their own arbitrary sway. Yet know how to assert their Authority when there is just occasion for it, and will not prejudice their Charge by an indiscreet remissness and loosening the Reins of discipline. But what occasion will there be for rigour, when the design is to represent Vertue in all her Charms and native Loveliness, which must needs attract the eyes and enamour the hearts of all who behold her? To joyn the sweetness of Humanity to the strictness of Philosophy, that both together being improv’d and heighten’d by grace, may make up an accomplish’d Christian, for she who is truly so, is certainly the best-bred and best-natur’d person in the world, adorn’d with a thousand Charms, most happy in her self and most agreeable and beneficial to all She converses with? And that every one who comes under this holy Roof may be such an amiable, such a charming Creature, what faults they bring with them shall be corrected by sweetness not severity; by friendly Admonitions, not magisterial Reproofs; Piety shall not be roughly impos’d, but wisely insinuated, by a perpetual Display of the Beauties of Religion in an exemplary Conversation, the continual and most powerful Sermon of an holy Life. And since Inclination can’t be forc’d, and nothing makes people more uneasy than the fettering themselves with unnecessary Bonds, there shall be no Vows or irrevocable Obligations, not so much as the fear of Reproach to keep our Ladies here any longer than they desire. No: Ev’ry act of our Religious Votary shall be voluntary and free, and no other tye but the Pleasure, the Glory and Advantage of this blessed Retirement to confine her to it.
And now I suppose, you’ll save me the labour of proving, that this Institution will very much serve the ends of Piety and Charity; it is methinks self-evident, and the very Proposal sufficient proof. But if it will not promote these great ends, I shall think my self mightily oblig’d to him who will shew me what will; for provided the good of my Neighbour be advanc’d, ’tis very indifferent to me whether it be by my method or by anothers. Here will be no impertinent Visits, no foolish Amours, no idle Amusements to distract our Thoughts and waste our precious time; a very little of which is spent in Dressing, that grand devourer and its concomitants, and no more than necessity requires in sleep and eating; so that here’s a vast Treasure gain’d, which for ought I know may purchase an happy Eternity. But we need not rest in generals, a cursory view of some particulars will sufficiently demonstrate the great usefulness of such a Retirement; which will appear by observing first a few of those inconveniencies to which Ladies are expos’d by living in the World, and in the next place the positive advantages of a Retreat.
And first, as to the inconveniences of living in the World; no very small one is that strong Idea and warm perception it gives us of its Vanities; since these are ever at hand, constantly thronging about us, they must necessarily push aside all other Objects, and the Mind being prepossess’d and gratefully entertain’d with those pleasing Perceptions which external Objects occasion, takes up with them as its only Good, is not at leisure to tast those delights which arise from a Reflection on it self, nor to receive the Ideas which such a Reflection conveys, and consequently forms all its Notions by such Ideas only as it derives from sensation, being unacquainted with those more excellent ones which arise from its own operations and a serious reflection on them, and which are necessary to correct the mistakes and supply the defects of the other. From whence arises a very partial knowledge of things, nay, almost a perfect ignorance in things of the greatest moment. For tho’ we are acquainted with the Sound of some certain words, viz. God, Religion, Pleasure and Pain, Honour and Dishonour, and the like; yet having no other Ideas but what are convey’d to us by those Trifles we converse with, we frame to our selves strange and awkward notions of them, conformable only to those Ideas sensation has furnish’d us with, which sometimes grow so strong and fixt, that ’tis scarce possible to introduce a new Scheme of Thoughts and so to disabuse us, especially whilst these Objects are thick in our way.