Читать бесплатно онлайн книгу A Father's Legacy to his Daughters
A Father’s Legacy to His Daughters
To face the Title
T. Stothard delin. R. Cromek sculp. pupil of F. Bartolozzi R.A.
Religion.
Published March 1st. 1797, by Cadell and Davies Strand.
A
FATHER’s LEGACY
TO
HIS DAUGHTERS.
By the late DR. GREGORY, of Edinburgh.
A NEW EDITION.
ILLUSTRATED WITH PLATES.
LONDON:
Printed for T. Cadell and W. Davies, Strand; J. Walker, and Longman, Hurst, Rees, and Orme, Paternoster Row; Vernor, Hood, and Sharpe, Poultry; Scatcherd and Letterman, Avemaria Lane; Lackington, Allen, and Co., Finsbury Square; B. Crosby, Stationer’s Court; J. Booker, New Bond Street; and J. Asperne, Cornhill.
1808.
Wood & Innes,
Printers, Poppin’s Court, Fleet Street.
PREFACE.
That the subsequent Letters were written by a tender father, in a declining state of health, for the instruction of his daughters, and not intended for the Public, is a circumstance which will recommend them to every one who considers them in the light of admonition and advice. In such domestic intercourse, no sacrifices are made to prejudices, to customs, to fashionable opinions. Paternal love, paternal care, speak their genuine sentiments, undisguised and unrestrained. A father’s zeal for his daughter’s improvement in whatever can make a woman amiable, with a father’s quick apprehension of the dangers that too often arise, even from the attainment of that very point, suggest his admonitions, and render him attentive to a thousand little graces and little decorums, which would escape the nicest moralist who should undertake the subject on uninterested speculation. Every faculty is on the alarm, when the objects of such tender affection are concerned.
In the writer of these Letters, paternal tenderness and vigilance were doubled, as he was at that time sole parent; death having before deprived the young ladies of their excellent mother. His own precarious state of health inspired him with the most tender solicitude for their future welfare; and though he might have concluded, that the impression made by his instruction and uniform example could never be effaced from the memory of his children, yet his anxiety for their orphan condition suggested to him this method of continuing to them those advantages.
The Editor is encouraged to offer this Treatise to the Public, by the very favourable reception which the rest of his father’s works have met with. The Comparative View of the State of Man and other Animals, and the Essay on the Office and Duties of a Physician, have been very generally read; and if he is not deceived by the partiality of his friends, he has reason to believe they have met with general approbation.
In some of those tracts the Author’s object was to improve the taste and understanding of his reader; in others, to mend his heart; in others, to point out to him the proper use of philosophy, by showing its application to the duties of common life. In all his writings his chief view was the good of his fellow-creatures; and those among his friends, in whose taste and judgement he most confided, think the publication of this small work will contribute to that general design, and at the same time do honour to his memory, the Editor can no longer hesitate to comply with their advice in communicating it to the Public.
A
FATHER’s LEGACY
TO
HIS DAUGHTERS.
INTRODUCTION.
MY DEAR GIRLS;
You had the misfortune to be deprived of your mother, at a time of life when you were insensible of your loss, and could receive little benefit, either from her instruction, or her example.—Before this comes to your hands, you will likewise have lost your father.
I have had many melancholy reflexions on the forlorn and helpless situation you must be in, if it should please God to remove me from you, before you arrive at that period of life, when you will be able to think and act for yourselves. I know mankind too well. I know their falsehood, their dissipation, their coldness to all the duties of friendship and humanity. I know the little attention paid to helpless infancy.—You will meet with few friends disinterested enough to do you good offices, when you are incapable of making them any return, by contributing to their interest or their pleasure, or even to the gratification of their vanity.
I have been supported under the gloom naturally arising from these reflexions, by a reliance on the goodness of that Providence which has hitherto preserved you, and given me the most pleasing prospect of the goodness of your dispositions; and by the secret hope that your mother’s virtues will entail a blessing on her children.
The anxiety I have for your happiness has made me resolve to throw together my sentiments relating to your future conduct in life. If I live for some years, you will receive them with much greater advantage, suited to your different geniuses and dispositions. If I die sooner, you must receive them in this very imperfect manner,—the last proof of my affection.
You will all remember your father’s fondness, when perhaps every other circumstance relating to him is forgotten. This remembrance, I hope, will induce you to give a serious attention to the advices I am now going to leave with you.—I can request this attention with the greater confidence, as my sentiments on the most interesting points that regard life and manners, were entirely correspondent to your mother’s, whose judgment and taste I trusted much more than my own.
You must expect that the advices which I shall give you will be very imperfect, as there are many nameless delicacies, in female manners, of which none but a woman can judge.—You will have one advantage by attending to what I am going to leave, with you; you will hear at least for once in your lives, the genuine sentiments of a man who has no interest in flattering or deceiving you.—I shall throw my reflexions together without any studied order; and shall only, to avoid confusion, range them under a few general heads.
You will see, in a little Treatise of mine just published, in what an honourable point of view I have considered your sex; not as domestic drudges, or the slaves of our pleasures, but as our companions and equals; as designed to soften our hearts and polish our manners; and, as Thomson finely says,
To raise the virtues, animate the bliss,
And sweeten all the toils of human life.
I shall not repeat what I have there said on this subject, and shall only observe, that from the view I have given of your natural character and place in society, there arises a certain propriety of conduct peculiar to your sex. It is this peculiar propriety of female manners of which I intend to give you my sentiments, without touching on those general rules of conduct, by which men and women are equally bound.
While I explain to you that system of conduct which I think will tend most to your honour and happiness, I shall, at the same time, endeavour to point out those virtues and accomplishments which render you most respectable and most amiable in the eyes of my own sex.
RELIGION.
Though the duties of religion, strictly speaking, are equally binding on both sexes, yet certain differences in their natural character and education, render some vices in your sex particularly odious. The natural hardness of our hearts, and strength of our passions, inflamed by the uncontrolled licence we are too often indulged with in our youth, are apt to render our manners more dissolute, and make us less susceptible of the finer feelings of the heart. Your superior delicacy, your modesty, and the usual severity of your education, preserve you, in a great measure, from any temptation to those vices to which we are most subjected. The natural softness and sensibility of your dispositions particularly fit you for the practice of those duties where the heart is chiefly concerned. And this, along with the natural warmth of your imagination, renders you peculiarly susceptible of the feelings of devotion.
There are many circumstances in your situation that peculiarly require the supports of religion to enable you to act in them with spirit and propriety. Your whole life is often a life of suffering. You cannot plunge into business, or dissipate yourselves in pleasure and riot, as men too often do, when under the pressure of misfortunes. You must bear your sorrows in silence, unknown and unpitied. You must often put on a face of serenity and cheerfulness, when your hearts are torn with anguish, or sinking in despair. Then your only resource is in the consolations of religion. It is chiefly owing to these, that you bear domestic misfortunes better than we do.
But you are sometimes in very different circumstances, that equally require the restraints of religion. The natural vivacity, and perhaps the natural vanity of your sex, is very apt to lead you into a dissipated state of life, that deceives you, under the appearance of innocent pleasure; but which in reality wastes your spirits, impairs your health, weakens all the superior faculties of your minds, and often sullies your reputations. Religion, by checking this dissipation, and rage for pleasure, enables you to draw more happiness, even from those very sources of amusement, which, when too frequently applied to, are often productive of satiety and disgust.
Religion is rather a matter of sentiment than reasoning. The important and interesting articles of faith are sufficiently plain. Fix your attention on these, and do not meddle with controversy. If you get into that, you plunge into a chaos, from which you will never be able to extricate yourselves. It spoils the temper, and, I suspect, has no good effect on the heart.
Avoid all books, and all conversation, that tend to shake your faith on those great points of religion, which should serve to regulate your conduct, and on which your hopes of future and eternal happiness depend.
Never indulge yourselves in ridicule on religious subjects; nor give countenance to it in others, by seeming diverted with what they say. This, to people of good breeding, will be a sufficient check.
I wish you to go no further than the Scriptures for your religious opinions. Embrace those you find clearly revealed. Never perplex yourselves about such as you do not understand, but treat them with silent and becoming reverence.—I would advise you to read only such religious books as are addressed to the heart, such as inspire pious and devout affections, such as are proper to direct you in your conduct, and not such as tend to entangle you in the endless maze of opinions and systems.
Be punctual in the stated performance of your private devotions, morning and evening. If you have any sensibility or imagination, this will establish such an intercourse between you and the Supreme Being, as will be of infinite consequence to you in life. It will communicate an habitual cheerfulness to your tempers, give a firmness and steadiness to your virtue, and enable you to go through all the vicissitudes of human life with propriety and dignity.
I wish you to be regular in your attendance on public worship, and in receiving the communion. Allow nothing to interrupt your public or private devotions, except the performance of some active duty in life, to which they should always give place.—In your behaviour at public worship, observe an exemplary attention and gravity.
That extreme strictness which I recommend to you in these duties, will be considered by many of your acquaintance as a superstitious attachment to forms; but in the advices I give you on this and other subjects, I have an eye to the spirit and manners of the age. There is a levity and dissipation in the present manners, a coldness and listlessness in whatever relates to religion, which cannot fail to infect you, unless you purposely cultivate in your minds a contrary bias, and make the devotional taste habitual.
Avoid all grimace and ostentation in your religious duties. They are the usual cloaks of hypocrisy; at least they show a weak and vain mind.
Do not make religion a subject of common conversation in mixed companies. When it is introduced, rather seem to decline it. At the same time, never suffer any person to insult you by any foolish ribaldry on your religious opinions, but show the same resentment you would naturally do on being offered any other personal insult. But the surest way to avoid this, is by a modest reserve on the subject, and by using no freedom with others about their religious sentiments.
Cultivate an enlarged charity for all mankind, however they may differ from you in their religious opinions. That difference may probably arise from causes in which you had no share, and from which you can derive no merit.
Show your regard to religion, by a distinguishing respect to all its ministers, of whatever persuasion, who do not by their lives dishonour their profession: but never allow them the direction of your consciences, lest they taint you with the narrow spirit of their party.
The best effect of your religion will be a diffusive humanity to all in distress.—Set apart a certain proportion of your income as sacred to charitable purposes. But in this, as well as in the practice of every other duty, carefully avoid ostentation. Vanity is always defeating her own purposes. Fame is one of the natural rewards of virtue. Do not pursue her, and she will follow you.
Do not confine your charity to giving money. You may have many opportunities of showing a tender and compassionate spirit where your money is not wanted.—There is a false and unnatural refinement in sensibility, which makes some people shun the sight of every object in distress. Never indulge this, especially where your friends or acquaintances are concerned. Let the days of their misfortunes, when the world forgets or avoids them, be the season for you to exercise your humanity and friendship. The sight of human misery softens the heart, and makes it better: it checks the pride of health and prosperity, and the distress it occasions is amply compensated by the consciousness of doing your duty, and by the secret endearment which nature has annexed to all our sympathetic sorrows.
Women are greatly deceived, when they think they recommend themselves to our sex by their indifference about religion. Even those men who are themselves unbelievers, dislike infidelity in you. Every man who knows human nature, connects a religious taste in your sex with softness and sensibility of heart; at least we always consider the want of it as a proof of that hard and masculine spirit, which of all your faults we dislike the most. Besides, men consider your religion as one of their principal securities for that female virtue in which they are most interested. If a gentleman pretends an attachment to any of you, and endeavours to shake your religious principles, be assured he is either a fool, or has designs on you which he dares not openly avow.
You will probably wonder at my having educated you in a church different from my own. The reason was plainly this: I looked on the difference between our churches to be of no real importance, and that a preference of one to the other was a mere matter of taste. Your mother was educated in the church of England, and had an attachment to it, and I had a prejudice in favour of every thing she liked. It never was her desire that you should be baptised by a clergyman of the church of England, or be educated in that church. On the contrary, the delicacy of her regard to the smallest circumstance that could affect me in the eye of the world, made her anxiously insist it might be otherwise. But I could not yield to her in that kind of generosity.—When I lost her, I became still more determined to educate you in that church, as I feel a secret pleasure in doing every thing that appears to me to express my affection and veneration for her memory.—I draw but a very faint and imperfect picture of what your mother was, while I endeavour to point out what you should be[A].
A The reader will remember, that such observations as respect equally both the sexes, are all along as much as possible avoided.
A The reader will remember, that such observations as respect equally both the sexes, are all along as much as possible avoided.