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 them. This is an admirable plea, and as it is much made use of, I will 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 burden of it without reluctancy, it is then they show 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: it is 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 cheerfulness, 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 Cynic 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 studied incivility, the highest compliment a man of his pride was able to make?
Mankind are very willing to take one another’s 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 returned 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 starved wretch, with swelled 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 showing a greater concern for their sensual pleasures than they generally do for their spiritual ones, and they may rest satisfied, 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 intrusted 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 obliged to him. Now, we shall 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, though it be offered. I cannot 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 degeneracy of mankind, will be loved, esteemed, and have every body’s good word; nay, I would swear, that though 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 belonged 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) though 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, though they should all live at your own murdering rate, that less than ten pounds a-year could maintain a family?——Do not 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 itself calls unreasonable? What is the reason when an apprentice 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 reasonable he should marry? But why should a sober young man, who is guilty of no vice, be debarred 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 money, or wait for a greater benefice, or something else to maintain her handsomely, and bear all incident charges. But nobody that has any thing herself will have him, and he cannot stay: He has a very good stomach, and all the symptoms of health; it is not every body that can live without a woman; it is 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 come to the push, he is qualified to suffer martyrdom, though he owns that he has not strength enough, patiently to bear a scratched 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 falsehood, 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 observed in most of them that are able to show them, are the results of pride and luxury in them, as they are in other people, and that the clergy are not possessed of more intrinsic virtue than any other profession?
I am afraid, by this time I have given many of my readers a real displeasure, by dwelling so long upon the reality of pleasure; but I cannot help it, there is one thing comes into my head to corroborate what I have urged already, which I cannot forbear mentioning: It is this: Those who govern others throughout the world, are at least as wise as the people that are governed 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