(O.)
Real Pleasures, Comforts, Ease: Page 11. Line 12.
THAT the highest Good consisted in Pleasure, was the Doctrine of
Epicurus, who yet led a Life exemplary for Continence, Sobriety, and
other Virtues, which made People of the succeeding Ages quarrel about the
Signification of Pleasure. Those who argued from the Temperance of the
Philosopher, said, That the Delight Epicurus meant, was being
virtuous; so Erasmus in his Colloquies tells us, That there
are no greater Epicures than pious Christians.
Others that reflected on the dissolute Manners of the greatest Part of his
Followers, would have it, that by Pleasures he could have understood
nothing but sensual Ones, and the Gratification of our Passions. I shall
not decide their Quarrel, but am of Opinion, that whether Men be good or
bad, what they take delight in is their Pleasure, and not to look out for
any further Etymology from the learned Languages, I believe an
Englishman may justly call every Thing a Pleasure that pleases him,
and according to this Definition we ought to dispute no more about Mens
Pleasures than their Tastes: Trahit sua quemque Voluptas.
The worldly-minded, voluptuous and ambitious Man, notwithstanding he is
void of Merit, covets Precedence every where, and desires to be dignify’d
above his Betters: He aims at spacious Palaces, and delicious Gardens; his
chief Delight is in excelling others in stately Horses, magnificent
Coaches, a numerous Attendance, and dear-bought Furniture. To gratify his
Lust, he wishes for genteel, young, beautiful Women of different Charms
and Complexions
that shall adore his Greatness, and be really in love with his Person: His
Cellars he would have stored with the Flower of every Country that
produces excellent Wines: His Table
he desires may be serv’d with many Courses, and each of them contain a
choice Variety of Dainties not easily purchas’d, and ample Evidences
of elaborate and judicious Cookery; while harmonious Musick and
well-couch’d Flattery entertain his Hearing by Turns. He employs, even in
the meanest trifles, none but the ablest and most ingenious Workmen, that
his Judgment and Fancy may as evidently appear in the least Things that
belong to him, as his Wealth and Quality are manifested in those of
greater Value. He desires to have several sets of witty, facetious, and
polite People to converse with, and among them he would have some famous
for Learning and universal Knowledge: For his serious Affairs, he wishes
to find Men of Parts and Experience, that should be diligent and faithful.
Those that are to wait on him he would have handy, mannerly and discreet,
of comely Aspect, and a graceful Mien: What he requires in them besides,
is a respectful Care of every Thing that is His, Nimbleness without
Hurry, Dispatch without Noise, and an unlimited Obedience to his Orders:
Nothing he thinks more troublesome than speaking to Servants; wherefore he
will only be attended by such, as by observing his Looks have learn’d to
interpret his Will from his slightest Motions. He loves to see an elegant
Nicety in every thing that approaches him, and in what is to be employ’d
about his Person he desires a superlative Cleanliness to be irreligiously
observ’d. The chief Officers of his
Houshold he would have to be Men of Birth,
Honour and Distinction, as well as Order, Contrivance and Oeconomy; for
tho’ he loves to be honour’d by every Body, and receives the Respects of
the common People with Joy, yet the Homage that is paid him by Persons of
Quality is ravishing to him in a more transcendent manner.
While thus wallowing in a Sea of Lust and Vanity, he is wholly employ’d
in provoking and indulging his Appetites, he desires the World should
think him altogether free from Pride and Sensuality, and put a favourable
Construction upon his most glaring Vices: Nay, if his Authority can
purchase it, he covets to be thought Wise, Brave, Generous, Good-natur’d,
and endu’d with all the Virtues he thinks worth having. He would have us
believe that the Pomp and Luxury he is serv’d with are as many tiresome
Plagues to him; and all the Grandeur he appears in is an ungrateful
Burden, which, to his Sorrow, is inseparable from the high Sphere he moves
in; that his noble Mind, so much exalted above vulgar Capacities, aims at
higher ends, and cannot relish such worthless Enjoyments; that the highest
of his Ambition is to promote the publick Welfare, and his greatest
Pleasure to see his Country flourish, and every Body in it made happy.
These are call’d real Pleasures by the Vicious and Earthly-minded, and
whoever is able, either by his Skill or Fortune, after this refin’d
manner at once to enjoy the World, and the good Opinion of it, is
counted extremely happy by all the most fashionable part of the People.
But on the other side, most of the ancient Philosophers and grave
Moralists, especially the Stoicks, would not allow any Thing to be
a real Good that was liable to be taken from them by others. They wisely
consider’d the Instability of Fortune, and the Favour of Princes; the
Vanity of Honour, and popular Applause; the Precariousness of Riches, and
all earthly Possessions; and therefore placed true Happiness in the calm
Serenity of a contented Mind free from Guilt and Ambition; a Mind, that,
having subdued every sensual Appetite, despises the Smiles as well as
Frowns of Fortune, and taking no Delight but in Contemplation, desires
nothing but what every Body is able to give to himself: A Mind, that arm’d
with Fortitude and Resolution has learn’d to sustain the greatest Losses
without Concern, to endure Pain without Affliction, and to bear Injuries
without Resentment. Many have own’d themselves arriv’d to this height of
Self-denial, and then, if we may believe them, they were rais’d above
common Mortals, and their Strength extended vastly beyond the pitch of
their first Nature: they could behold the Anger of Threatning Tyrants and
the most imminent Dangers without Terror, and preserv’d their Tranquillity
in the midst of Torments: Death it self they could meet with
Intrepidity, and left the World with no greater Reluctance than they had
shew’d Fondness at their Entrance into it.
These among the Ancients have always bore the greatest Sway; yet others
that were no Fools neither, have exploded those Precepts as impracticable,
call’d their Notions Romantick, and endeavour’d to prove that what these
Stoicks asserted of themselves exceeded all human Force and Possibility,
and that therefore the Virtues they boasted of could be nothing but
haughty Pretence
, full of Arrogance and Hypocrisy; yet notwithstanding these Censures, the
serious Part of the World, and the generality of Wise Men that have liv’d
ever since to this Day, agree with the Stoicks in the most material
Points; as that there can be no true Felicity in what depends on Things
perishable; that Peace within is the greatest Blessing, and no Conquest
like
that of our Passions; that Knowledge, Temperance, Fortitude, Humility, and
other Embellishments of the Mind are the most valuable Acquisitions; that
no Man can be happy but he that is good; and that the Virtuous are only
capable of enjoying real Pleasures.
I expect to be ask’d why in the Fable I have call’d those Pleasures
real that are directly opposite to those which I own the wise Men of all
Ages have extoll’d as the most valuable. My Answer is, because I don’t
call things Pleasures which Men say are best, but such as they seem to be most pleased
with;
how can I believe that a Man’s chief Delight is in the Embellishments of
the Mind, when I see him ever
employ’d about and daily pursue the Pleasures that are contrary to them?
John never cuts any Pudding, but just enough that you can’t say he
took none; this little Bit, after much chomping and chewing you see goes
down with him like chopp’d Hay;
after that he falls upon the Beef with a
voracious Appetite, and crams himself up to his Throat. Is it not
provoking to hear John cry every Day that Pudding is all his
Delight, and that he don’t value the Beef of a Farthing?
I could swagger about Fortitude and the Contempt of Riches as much as
Seneca himself, and would undertake to write twice as much in
behalf of Poverty as ever he did, for the tenth Part of his Estate:
I could teach the way to his Summum bonum as exactly as I know my
way home: I could tell People that to extricate themselves from all
worldly Engagements, and to purify the Mind, they must divest themselves
of their Passions, as Men take out the Furniture when they would clean a
Room thoroughly; and I am clearly of the Opinion, that the Malice and most
severe Strokes of Fortune can do no more Injury to a Mind thus stript of
all Fears, Wishes and Inclinations, than a blind Horse can do in an empty
Barn. In the Theory of all this I am very perfect, but the Practice
is very difficult; and if you went about picking my Pocket, offer’d to
take the Victuals from before me when I am hungry, or made but the least
Motion of spitting in my Face, I dare not promise how Philosophically I
should behave my self. But that I am forced to submit to every Caprice of
my unruly Nature, you’ll say, is no Argument that others are as little
Masters of theirs, and therefore I am willing to pay Adoration to Virtue
wherever I can meet with it, with a Proviso that I shall not be obliged to
admit any as such, where I can see no Self-denial, or to judge of Mens
Sentiments from their Words, where I have their Lives before me.
I have search’d through every Degree and Station of Men, and confess,
that I have found no where more Austerity of Manners, or greater Contempt
of Earthly Pleasures, than in some Religious Houses, where People freely
resigning and retiring from the World to combat themselves, have no other
Business but to subdue their Appetites. What can be a greater Evidence of
perfect Chastity, and a superlative Love to immaculate Purity in Men and
Women, than that in the Prime of their Age, when Lust is most raging, they
should actually seclude themselves from each others Company, and by a
voluntary Renunciation debar themselves for Life, not only from
Uncleanness, but even the most lawful Embraces? Those that abstain
from Flesh, and often all manner of Food, one wou’d think in the right way
to conquer all Carnal Desires; and I could almost swear, that he don’t
consult his Ease, who daily mauls his bare back and Shoulders with
unconscionable Stripes, and constantly roused at Midnight from his Sleep,
leaves his Bed for his Devotion. Who can despise Riches more, or shew
himself less Avaricious than he, who won’t so much as touch Gold or
Silver, no not with his Feet?
Or can any Mortal shew himself less Luxurious or more humble than the Man,
that making Poverty his Choice, contents himself with Scraps and
Fragments, and refuses to eat any Bread but what is bestow’d upon him by
the Charity of others.
Such fair Instances of Self-denial would make me bow down to Virtue, if
I was not deterr’d and warn’d from it by so many Persons of Eminence and
Learning, who unanimously tell me that I am mistaken, and all I have seen
is Farce and Hypocrisy; that what Seraphick Love they may pretend to,
there is nothing but Discord among them, and that how Penitential the Nuns
and Friars may appear in their several Con-vents , they none of them
sacrifice their darling Lusts: That among the Women they are not all
Virgins that pass for such, and that if I was to be let into their
Secrets, and examine some of their Subterraneous Privacies, I should
soon be
convinced by Scenes of Horror, that some of them must have been Mothers.
That among the Men I should find Calumny, Envy and Ill-nature in the
highest degree, or else Gluttony, Drunkenness, and Impurities of a more
execrable kind than Adultery it self: And as for the Mendicant Orders,
that they differ in nothing but their Habits from other sturdy Beggars,
who deceive People with a pitiful Tone and an outward Shew of Misery, and
as soon as they are out of sight, lay by their Cant, indulge their
Appetites, and enjoy one another.
If the strict Rules, and so many outward signs of Devotion observ’d
among those religious Orders, deserve such harsh Censures, we may well
despair of meeting with Virtue any where else; for if we look into the
Actions of the Antagonists and greatest
Accusers of those Votaries, we shall not find so much as the Appearance of
Self-denial. The Reverend Divines of all Sects, even of the most Reformed
Churches in all Countries, take care with the Cyclops Evangeliphorus
first; ut ventri bene sit, and afterwards, ne quid desit iis quæ
sub ventre sunt.
To these they’ll desire you to add convenient Houses, handsome Furniture,
good Fires in Winter, pleasant Gardens in Summer, neat Clothes, and Money
enough to bring up their Children; Precedency in all Companies,
Respect from every body, and then as much Religion as you please. The
Things I have named are the
necessary Comforts of Life, which the most Modest are not asham’d to
claim, and which they are very uneasy without. They are, ’tis true, made
of the same Mould, and have the same corrupt Nature with other Men, born
with the same Infirmities, subject to the same Passions, and liable to the
same Temptations, and therefore if they are diligent in their Calling, and
can but abstain from Murder, Adultery, Swearing, Drunkenness, and other
hainous Vices, their Lives are called unblemish’d, and their Reputations
unspotted; their Function renders them holy, and the Gratification of so
many Carnal Appetites and the Enjoyment of so much luxurious Ease
notwithstanding, they may set upon themselves what Value their Pride and
Parts will allow them.
All this I have nothing against, but I see no Self-denial, without
which there can be no Virtue. Is it such a Mortification not to desire a
greater Share of worldly Blessings, than what every reasonable Man ought
to be satisfy’d with? Or is there any mighty Merit in not being
flagitious, and forbearing Indecencies that are repugnant to good Manners,
and which no prudent Man would be guilty of, tho’ he had no Religion at
all?
I know I shall be told, that the Reason why the Clergy are so violent
in their Resentments, when at any time they are but in the least
affronted, and shew themselves so void of all Patience when their Rights
are invaded, is their great care to preserve their Calling, their
Profession from Contempt, not for their own sakes, but to be more
serviceable to others. ’Tis the same Reason that makes ’em
sollicitous about the Comforts and Conveniences of Life; for should they
suffer themselves to be insulted over, be content with a coarser Diet, and
wear more ordinary Clothes than other People, the Multitude, who judge
from outward Appearances, would be apt to think that the Clergy was no
more the immediate Care of Providence than other Folks, and so not only
undervalue their Persons, but despise likewise all the Reproofs and
Instructions that came from ’em. This is an admirable Plea, and as it is
much made use of, I’ll try the Worth of it.
I am not of the Learned Dr. Echard’s Opinion, that Poverty is
one of those things that bring the Clergy into Contempt,
any further than as it may be an Occasion of discovering their blind side:
For when Men are always struggling with their low Condition, and are
unable to bear the Burthen of it without Reluctancy, it is then they shew
how uneasy their Poverty sits upon them, how glad they would be to have
their Circumstances meliorated, and what a real value they have for the
good things of this World. He that harangues on the Contempt of
Riches, and the Vanity of Earthly Enjoyments, in a rusty threadbare Gown,
because he has no other, and would wear his old greasy Hat no longer if
any body would give him a better; that drinks Small-beer at Home with a
heavy Countenance, but leaps at a Glass of Wine if he can catch it Abroad;
that with little Appetite feeds upon
his own coarse Mess, but falls to greedily where he can please his Palate,
and expresses an uncommon Joy at an Invitation to a splendid Dinner: ’Tis
he that is despised, not because he is Poor, but because he knows not how
to be so with that Content and Resignation which he preaches to others,
and so discovers his Inclinations to be contrary to his Doctrine. But when
a Man from the greatness of his Soul (or an obstinate Vanity, which will
do
as well) resolving to subdue his Appetites in good earnest, refuses all
the Offers of Ease and Luxury that can be made to him, and embracing a
voluntary Poverty with Chearfulness, rejects whatever may gratify the
Senses, and actually sacrifices all his Passions to his Pride in acting
this Part, the Vulgar, far from contemning, will be ready to deify and
adore him. How famous have the Cynick Philosophers made themselves,
only by refusing to dissimulate and make use of Superfluities? Did not the
most Ambitious Monarch the World ever bore, condescend to visit
Diogenes in his Tub, and return to a study’d Incivility, the
highest Compliment a Man of his Pride was able to make?
Mankind are very willing to take one anothers Word, when they see some
Circumstances that corroborate what is told them; but when our Actions
directly contradict what we say, it is counted Impudence to desire Belief.
If a jolly hale Fellow with glowing Cheeks and warm Hands, newly return’d
from some smart Exercise, or else the cold Bath, tells us in frosty
Weather, that he cares not for the Fire, we are easily induced to believe
him, especially if he actually turns from it, and we know by his
Circumstances that he wants neither Fuel nor Clothes: but if we should
hear the same from the Mouth of a poor starv’d Wretch, with swell’d Hands,
and a livid Countenance, in a thin ragged Garment, we should not believe a
Word of what he said, especially if we saw him shaking and shivering,
creep toward the Sunny Bank; and we would conclude, let him say what he
could, that warm Clothes and a good Fire would be very acceptable to him.
The Application is easy, and therefore if there be any Clergy upon Earth
that would be thought not to care for the World, and to value the Soul
above the Body, let them only forbear shewing a greater concern for their
Sensual Pleasures than they generally do for their Spiritual ones, and
they may rest satisfy’d, that no Poverty, while they bear it with
Fortitude, will ever bring them into Contempt, how mean soever their
Circumstances may be.
Let us suppose a Pastor that has a little Flock entrusted to him, of
which he is very careful: He preaches, visits, exhorts, reproves among his
People with Zeal and Prudence, and does them all the kind Offices that lie
in his Power to make them happy. There is no doubt but those under his
Care must be very much oblig’d to him. Now we’ll suppose once more, that
this good Man by the help of a little Self-denial, is contented to live
upon half his Income, accepting only of Twenty Pounds a Year instead of
Forty, which he could claim; and moreover that he loves his Parishioners
so well, that he will never leave them for any Preferment whatever, no not
a Bishoprick, tho’ it be offer’d. I can’t see but all this might be an
easy task to a Man who professes Mortification, and has no Value for
worldly Pleasures; yet such a disinterested Divine I dare promise,
notwithstanding the great degeneracy of Mankind will be lov’d, esteem’d
and have every Body’s good Word; nay I would swear, that tho’ he should
yet further exert himself, give above half of his small Revenue to the
Poor, live upon nothing but Oatmeal and Water, lie upon Straw, and wear
the coarsest Cloth that could be made, his mean way of Living would never
be reflected on, or be a Disparagement either to himself or the Order he
belong’d to; but that on the contrary his Poverty would never be
mentioned but to his Glory, as long as his Memory should last.
But (says a charitable young Gentlewoman) tho’ you have the Heart to
starve your Parson, have you no Bowels of Compassion for his Wife and
Children? Pray what must remain of Forty Pounds a Year after it has been
twice so unmercifully split? Or would you have the poor Woman and the
innocent Babes likewise live upon Oatmeal and Water, and lie upon Straw,
you unconscionable Wretch, with all your Suppositions and Self-denials?
Nay, is it possible, tho’ they should all live at your own murd’ring rate,
that less than Ten Pounds a Year could maintain a Family?——Don’t be in a
Passion, good Mrs. Abigail,
I have a greater regard for your Sex than to prescribe such a lean Diet to
married Men; but I confess I forgot the Wives and Children: The main
Reason was, because I thought poor Priests could have no occasion for
them. Who could imagine that the Parson who is to teach others by Example
as well as Precept, was not able to withstand those Desires which the
wicked World it self calls unreasonable?
What is the Reason when a Prentice marries before he is out of his Time,
that unless he meets with a good Fortune, all his Relations are angry with
him, and every body blames him? Nothing else but because at that time he
has no Money at his disposal, and being bound to his Master’s
Service, has no leisure, and perhaps little Capacity to provide for a
Family. What must we say to a Parson that has Twenty, or if you will Forty
Pounds a Year, that being bound more strictly to all the Services a Parish
and his Duty require, has little time and generally much less Ability to
get any more? Is it not very unreasonable
he should Marry? But why should a sober young Man, who is guilty of no
Vice, be debarr’d from lawful Enjoyments? Right; Marriage is lawful, and
so is a Coach; but what is that to People that have not Money enough to
keep one? If he must have a Wife, let him look out for one with Money, or
wait for a greater Benefice or something else to maintain her handsomely,
and bear all incident Charges. But no body that has any thing her self
will have him, and he can’t stay: He has a very good Stomach, and all the
Symptoms
of Health; ’tis not every body that can live without a Woman; ’tis better
to marry than burn.
——What a World of Self-denial is here? The sober young Man is very willing
to be Virtuous, but you must not cross his Inclinations; he promises never
to be a Deer-stealer, upon Condition that he shall have Venison of his
own, and no body must doubt but that if it came to the Push, he is
qualify’d to suffer Martyrdom
, tho’ he owns that he has not Strength enough, patiently to
bear a scratch’d Finger.
When we see so many of the Clergy, to indulge their Lust, a
brutish Appetite, run themselves after this manner upon an inevitable
Poverty, which unless they could bear it with greater Fortitude than they
discover in all their Actions, must of necessity make them contemptible to
all the World, what Credit must we give
them, when they pretend that they conform themselves to the World, not
because they take delight in the several Decencies, Conveniences, and
Ornaments of it, but only to preserve their Function from Contempt, in
order to be more useful to others? Have we not reason to believe, that
what they say is full of Hypocrisy and Falshood, and that Concupiscence is
not the only Appetite they want to gratify; that the haughty Airs and
quick Sense of Injuries, the curious Elegance in Dress, and Niceness of
Palate, to be observ’d in most of them that are able to shew them, are the
Results of Pride and Luxury in them as they, are in other People, and that
the Clergy are not possess’d of more intrinsick Virtue than any other
Profession?
I am afraid that by this time I have given many of my Readers a real
Displeasure, by dwelling so long upon the Reality of Pleasure; but I can’t
help it, there is one thing comes into my Head to corroborate what I have
urg’d already, which I can’t forbear mentioning: It is this: Those who
govern others throughout the World, are at least as Wise as the
People that are govern’d by them, generally speaking: If for this reason
we would
take Pattern from our Superiors, we have but to cast our Eyes on all the
Courts and Governments in the Universe, and we shall soon perceive from
the Actions of the Great Ones, which Opinion they side with, and what
Pleasures those in the highest Stations of all seem to be most fond of:
For if it be allowable at all to judge of People’s Inclinations from their
Manner of Living, none can be less injur’d by it than those who are the
most at Liberty to do as they please.
If the great ones of the Clergy as well as the Laity of any Country
whatever, had no value for earthly Pleasures, and did not endeavour to
gratify their Appetites, why are Envy and Revenge so raging among them,
and all the other Passions improv’d and refin’d upon in Courts of Princes
more than any where else, and why are their Repasts, their Recreations,
and whole manner of Living always such as are approv’d of, coveted, and
imitated by the most sensual People of that same Country? If despising all
visible Decorations they were only in Love with the Embellishments of the
Mind, why should they borrow so many of the Implements, and make use of
the most darling Toys of the Luxurious? Why should a Lord-Treasurer, or a
Bishop, or even the Grand Signior, or the Pope of Rome, to be good
and virtuous, and endeavour the Conquest of his Passions, have
occasion for greater Revenues, richer Furniture, or a more numerous
Attendance, as to Personal Service, than a private Man? What Virtue is it
the Exercise of which requires so much Pomp and Superfluity, as are to be
seen by all Men in Power? A Man has as much Opportunity to practise
Temperance, that has but one Dish at a Meal, as he that is constantly
serv’d with three Courses and a dozen Dishes in each: One may exercise as
much Patience, and be as full of Self-denial on a few Flocks, without
Curtains or Tester, as in a Velvet Bed that is Sixteen Foot high. The
Virtuous Possessions of the Mind are neither Charge nor Burden: A Man may
bear Misfortunes with Fortitude in a Garret, forgive Injuries a-foot,
and be Chaste, tho’ he has not a Shirt to his Back; and therefore I shall
never believe, but that an indifferent Skuller, if he was entrusted with
it, might carry all the Learning and Religion that one Man can contain, as
well as a Barge with Six Oars, especially if it was but to cross from
Lambeth to Westminster; or that Humility is so ponderous a
Virtue, that it requires six Horses to draw it.
To say that Men not being so easily govern’d by their Equals as by
their Superiors, it is necessary that to keep the multitude in awe, those
who rule over us should excel others in outward Appearance, and
consequently that all in high Stations should have Badges of Honour,
and Ensigns of Power to be distinguish’d from the Vulgar, is a frivolous
Objection. This in the first Place can only be of use to poor Princes, and
weak and precarious Governments, that being actually unable to maintain
the publick Peace, are obliged with a Pageant Shew to make up what they
want in real Power: So the Governor of Batavia in the
East-Indies is forced to keep up a Grandeur, and live in a
Magnificence above his Quality, to strike a Terror in the Natives of
Java, who, if they had Skill and Conduct, are strong enough to destroy
ten times the number of their Masters; but great Princes and States that
keep large Fleets at Sea, and numerous Armies in the Field, have no
Occasion for such Stratagems; for what makes ’em formidable Abroad, will
never fail to be their Security at Home. Secondly, what must protect the
Lives and Wealth of People from the Attempts of wicked Men in all
Societies, is the Severity of the Laws, and diligent Administration of
impartial Justice. Theft, House-breaking and Murther are not to be
prevented by the Scarlet Gowns
of the Aldermen, the Gold Chains of the Sheriffs, the fine Trappings of
their Horses, or any gaudy Shew whatever: Those pageant Ornaments are
beneficial another way; they are eloquent Lectures to Prentices, and the
use of them is to animate not to deter: but
Men of abandon’d Principles must be aw’d by rugged Officers, strong
Prisons, watchful Jailors, the Hangman and the Gallows. If London
was to be one Week destitute of Constables and Watchmen to guard the
Houses a-nights, half the Bankers would be ruin’d in that time, and if my
Lord Mayor had nothing to defend himself but his great two-handed Sword,
the huge Cap of Maintenance, and his gilded Mace, he would soon be strip’d
in the very Streets of the City of all his Finery in his stately Coach.
But let us grant that the Eyes of the Mobility are to be dazzled with a
gaudy outside; if Virtue was the chief Delight of great Men, why should
their Extravagance be extended to Things not understood by the Mob, and
wholly removed from publick View, I mean their private Diversions, the
Pomp and Luxury of the Dining-room and the Bed-chamber, and the
Curiosities of the Closet? Few of the Vulgar know that there is Wine of a
Guinea the Bottle, that Birds no bigger than Larks are often sold for half
a Guinea a-piece, or that a single Picture may be worth several thousand
Pounds: Besides, is it to be imagin’d, that unless it was to please their
own Appetites
Men should put themselves to such vast Expences for a Political Shew, and
be so sollicitous to gain the Esteem of those whom they so much despise in
every thing else? If we allow that the Splendor and all the Elegancy of a
Court are
insipid, and only tiresome to the Prince himself, and are altogether
made use of to preserve Royal Majesty from Contempt, can we say the same
of half a dozen illegitimate Children, most of them the Offspring of
Adultery by the same Majesty, got, educated, and made Princes at the
Expence of the Nation? Therefore it is evident, that this awing of the
Multitude by a distinguish’d manner of living, is only a Cloke and
Pretence, under which great Men would shelter their Vanity, and indulge
every Appetite about them without Reproach.
A Burgomaster of Amsterdam in his plain, black Suit, follow’d
perhaps by one Footman, is fully as much respected and better obey’d than
a Lord Mayor of London with all his splendid Equipage and great
Train of Attendance. Where there is a real Power it is ridiculous to think
that any Temperance or Austerity of Life should ever render the Person in
whom that Power is lodg’d contemptible in his Office, from an Emperor to
the Beadle of a Parish. Cato in his Government of Spain, in
which he acquitted himself with so much Glory, had only three Servants to
attend him;
do we hear that any of his Orders were ever slighted for this,
notwithstanding that he lov’d his Bottle? And when that great Man march’d
on Foot thro’ the scorching Sands of Libya, and parch’d up with
Thirst, refus’d to touch the Water that was brought him, before all his
Soldiers had drank,
do we ever read that this Heroick Forbearance weakned his Authority, or
lessen’d him in the Esteem of his Army? But what need we go so far
off? There has not these many Ages been a Prince less inclin’d to Pomp and
Luxury than the† present King of Sweden, who enamour’d with the
Title of Hero, has not only sacrific’d the Lives of his Subjects,
and Welfare of his Dominions, but (what is more uncommon in Sovereigns)
his own Ease, and all the Comforts of Life, to an implacable Spirit of
Revenge; yet he is obey’d to the Ruin of his People, in obstinately
maintaining a War that has almost utterly destroy’d his Kingdom.
†This was wrote in 1714.Thus
I have prov’d, that the real Pleasures of all Men in Nature are worldly
and sensual, if we judge from their Practice; I say all Men in Nature,
because Devout Christians, who alone are to be excepted here, being
regenerated, and preternaturally assisted by the Divine Grace, cannot be
said to be in Nature. How strange it is, that they should all so
unanimously deny it! Ask not only the Divines and Moralists of every
Nation, but likewise all that are rich and powerful, about real Pleasure,
and they’ll tell you, with the Stoicks that there can be no true
Felicity in Things Mundane and Corruptible: but then look upon their
Lives, and you will find they take delight in no other.
What must we do in this Dilemma? Shall we be so uncharitable, as
judging from Mens Actions to say, That all the World prevaricates,
and that this is not their Opinion, let them talk what they will? Or
shall we be so silly, as relying on what they say, to think them sincere
in their Sentiments, and so not believe our own Eyes? Or shall we rather
endeavour to believe our selves and them too, and say with Montagne,
that they imagine, and are fully persuaded, that they believe what yet
they do not believe? These are his Words; Some impose on the World, and
would be thought to believe what they really don’t: but much the greater
number impose upon themselves, not considering nor thoroughly apprehending
what it is to believe.
But this is making all Mankind either Fools or Impostors, which to avoid,
there is nothing left us, but
to say what Mr. Bayle has endeavour’d to prove at large in his
Reflexions on Comets: That Man is so unaccountable a Creature as to act
most commonly against his Principle;
and this is so far from being injurious, that it is a Compliment to Human
Nature, for we must say either this or worse.
This Contradiction in the Frame of Man is the Reason that the Theory of
Virtue is so well understood, and the Practice of it so rarely to be met
with. If you ask me where to look for those beautiful shining Qualities of
Prime Ministers, and the great Favourites of Princes that are so finely
painted in Dedications, Addresses, Epitaphs, Funeral Sermons and
Inscriptions, I answer There, and no where else. Where would
you look for the Excellency of a Statue, but in that Part which you
see of it? ’Tis the Polish’d Outside only that has the Skill and Labour of
the Sculptor to boast of; what’s out of sight is untouch’d. Would you
break the Head or cut open the Breast to look for the Brains or the Heart,
you’d only shew your Ignorance, and destroy the Workmanship. This has
often made me compare the Virtues of great Men to your large China
Jars: they make a fine Shew, and are Ornamental even
to a Chimney; one would by the Bulk they appear in, and the Value that is
set upon ’em,
think they might be very useful, but look into a thousand of them, and
you’ll find nothing in them but Dust and Cobwebs.