[f.1041.11v]
To
Mr Ja^s Nicholson
Liverpool



[f.1041.11]

Dec.^r 2^d: 1738
Dear Lucius
I am of your Opinion, that to govern our passions we are not
Intirely to Subdue ‘em, where its possible so to do, I believe the where
given us for wise & noble ends, & where regulated are {^^a} very useful
part of us while Cloath’d with the Humane body, the may justly be
Stilled Good Servants, but Tyranical Masters. Nature it Self will
dictate thus much; Even without revelation (tho’ I Shu’d be loath
to say or think any thing to the derogation of revelation) that our
Reason was originally given us to be y^e head over the more inferior
part, as the passions are: for it is reason that distinguishes
us from brutes, the other be in some degree equal with us,
so long then as any passion is predominant, it is out of it’s prop[er]
place, and ought to be as unecesy to our morals part as a Dislocated
Limb is to our Natural parts. I own as you observe, it is a wrong way
of answering the Question how we must Act so to Master &c to Resolve it all upon
God’s assistance; that is like as if a Drowning man that can swim shu’d not
attempt it and say if Providence see good to save my life I shall be preserved
without my own assistance. God Allmighty usually gives his assistance to the most
Monsterous, he works with but seldom against means. And as he had given us
powers we may be asure’d the are for some end of usefullness. And he has
not given no one passion, but there is some other of a contrary sort to answer it
for Instance, have we a high Spirit w.^ch when suffer’d to govern itself it Inflicts in
Pride, he has given to Temper that in our Tempers Compassion, pity, Meekness
appears to a demonstration, that with regard to Moral virtues we are in a Great
Measure free Agents; you observe I say as to Moral virtues, for by the by I
think no moral virtues will bring us to Heaven, tho’ there is no Attaining Heaven
without them. But as to the hindering of rash Anger; (I think Anger Cannot be
said to be rash, when we neither do nor say anything, w.^ch upon the Calmest
{?Sedat} reflection we Cannot Justly Condemn our Selves for.) But when we perceive
our passions rise or begin to be ungovernable, I think one good Method may be
to {?fly} the occasion of it, for the time, tell we Can Compose our Selves. Which a very little reflection will do if we our selves be willing of it, but then Pride Comes
in with his assistance, & tell us it is below us, we have recived the affront &
therefore it shows a meanness of Spirit to put up the Injury; but here it requires
a nice distinction; & we must entirely devest our selves of Self Love to be a proper Judge in our own case. we must ^put our selves in our Antagonests place
: and with our partiality think what we shu’d expect or how act then. Hitherto
I have ownly spake of pride as it regards anger, and having drawn my letter
out inseignedly to a reasonible, if not unreasonable length I must reference
the answer & the other part of yours another time

[change of orientation]

and if any thing I have said on it be Entertaining or agreeable (for Informing I’m sure it will not be)
I shall be very well pleased who am your affectionate Friend Honoria

[f.1041.11v]
To
Mr Ja^s Nicholson
Liverpool



[f.1041.11]

Dec.^r 2^d: 1738
Dear Lucius
I am of your Opinion, that to govern our passions we are not
Entirely to Subdue ‘em, where its possible so to do, I believe the where
given us for wise & noble ends, & where regulated are {^^a} very useful
part of us while Cloathed with the Humane body, the may justly be
Stilled Good Servants, but Tyrannical Masters. Nature it Self will
dictate thus much; Even without revelation (though I Should be loath
to say or think any thing to the derogation of revelation) that our
Reason was originally given us to be y^e head over the more inferior
part, as the passions are: for it is reason that distinguishes
us from brutes, the other be in some degree equals with us,
so long there as any passion is predominant, it is out of it’s prop[er]
place, and ought to be as unnecessary to our morals part as a Dislocated
Limb is to our Natural parts. I own as you observe, it is a wrong way
of answering the Question how we must Act so to Master &c to Resolve it all upon
God’s assistance; that is like as if a Drowning man that can swim should not
attempt it and say if Providence see good to save my life I shall be preserved
without my own assistance. God Almighty usually gives his assistance to the most
Monstrous, he works with but seldom against means. And as he had given us
powers we may be assured the are for some end of usefulness. And he has
not given no one passion, but there is some other of a contrary sort to answer it
for Instance, have we a high Spirit whi^ch when suffered to govern itself it Inflicts in
Pride, he has given to Temper that in our Tempers Compassion, pity, Meekness
appears to a demonstration, that with regard to Moral virtues we are in a Great
Measure free Agents; you observe I say as to Moral virtues, for by the by I
think no moral virtues will bring us to Heaven, tho’ there is no Attaining Heaven
without them. But as to the hindering of rash Anger; (I think Anger Cannot be
said to be rash, when we neither do nor say anything, w.^ch upon the Calmest
{?Sedate} reflection we Cannot Justly Condemn our Selves for.) But when we perceive
our passions rise or begin to be ungovernable, I think one good Method may be
to {?fly} the occasion of it, for the time, tell we Can Compose our Selves. Which a very little reflection will do if we our selves be willing of it, but then Pride Comes
in with his assistance, & tell us it is below us, we have received the affront &
therefore it shows a meanness of Spirit to put up the Injury; but here it requires
a nice distinction; & we must entirely devest our selves of Self Love to be a proper Judge in our own case. we must ^put our selves in our Antagonists place
: and with our partiality think what we should expect or how act then. Hitherto
I have only spake of pride as it regards anger, and having drawn my letter
out undesignedly to a reasonable, if not unreasonable length I must reference
the answer & the other part of yours another time

[change of orientation]

and if any thing I have said on it be Entertaining or agreeable (for Informing I’m sure it will not be)
I shall be very well pleased who am your affectionate Friend Honoria