For as to the plea, continued I, of employing them to better purpose in the way of private and solitary CONTEMPLATION, I can hold it for little better than enthusiasm. Several persons, I know, would give it a worse name, and say, as Tacitus somewhere does, that it serves only for a specious cover to that love of ease and self-indulgence, which he will have to be at the bottom of such pretences[47]. But even with the best construction the matter was capable of, he could never, I insisted, justify that plea to the understandings of prudent and knowing men. We allow the obscure pedant to talk high of the dignity of his office, and magnify, as much as he pleases, the importance of his speculations. Such an indulgence serves to keep him in humour with himself, and may be a means to convert a low and plodding genius to the only use of which it is capable. But for a man of experience in affairs, and who is qualified to shine in them, to hold this language, is very extraordinary.
I saw with what impatience he heard me, and therefore took care to add, “’Tis true, the studies to which you would devote yourself, are the noblest in the world of science. For Divinity, the very name speaks its elogium. And the countenance which his majesty is pleased, in his true wisdom, to give to natural science, must be thought to ennoble that branch of learning beyond all others, that are merely of human consideration. Yet still, my friend, what need of taking these studies out of the hands of those, to whom they are properly intrusted? Religion is very safe in the bosom of the national church. And questions of natural science will doubtless be effectually cleared and ventilated in the New Society[48], and in the schools of our Universities. It could never be his majesty’s intention to thin his court, for the sake of furnishing students in natural philosophy.”
And can you then, interposed he, in your concern for what you very improperly call my interests, allow yourself to speak so coolly of the great interests of natural and divine truth? Is religion a trade to be confined to the craftsmen? Or, are fellows of colleges and of the Royal Society, if such we are to have, the only persons concerned to adore God in the wonders of his creation? Pardon me, my friend: I know you mean nothing less; but the strange indifference of your phrase provokes me to this expostulation.
You warm yourself, resumed I, too hastily. My design was only to suggest, that as there are certain orders of men appointed for the sole purpose of studying divinity, and advancing philosophy, I did not see that a man of business was obliged to desert his proper station for the sake of either.
I suspect, said he, there may be some equivocation wrapped up in that word obliged. All I know is, that I shall spend my time more innocently, at least; and, I presume to think, more usefully in those studies, than in that slippery station, if it may deserve to be called one, of court-favour and dependence. And if I extended the observation to many others, that are fond to take up their residence in these quarters, I cannot believe I should do them any injustice.
I cannot tell, returned I, against whom this censure is pointed. But I know there are many of the gravest characters, and even lights and fathers of the church, who do not consider it as inconsistent, either with their duty, or the usefulness of their profession, to continue in that station.
O! mistake me not, replied he: I intended no reflection on any of the clergy, and much less on the great prelates of the church, for their attendance in the courts of princes. Theirs is properly an exempt case. They are the authorized guides and patterns of life. Their great abilities indeed qualify them, above all others, for serving the cause of science and religion, by their private studies and meditations. But they very properly consider too, that part of their duty is to enlighten the ignorant of all ranks, by their wise and pious discourse, and to awe and reclaim the wandering of all denominations, by their example. Hence it is, that I cannot enough admire the zeal of so many pastors of the church; who, though the slavish manners and libertinism of a court must be more than ordinarily offensive to men of their characters, continue to discharge their office so painfully, and yet so punctually, in that situation.
Here, my lord, observing my friend for once to deliver himself reasonably, I was encouraged to add, that since he was so just to maintain the commerce of good and wise churchmen in the great world to be, as it truly was, a matter of duty, he should also have the candour to own, that his withdrawing from it was, at least, a work of Supererogation.
It might be so, he said; but, though our church gave no encouragement to think we merit by such works, he did not know that it condemned and utterly forbad them.
O! but, returned I, if that be all, and you acknowledge at last that your retiring is no matter of duty, it will be easy to advance another step, and demonstrate to you, that such a project is, in your case, altogether unreasonable[49].