Besides, in a state of life where circumstances are easy, and provision for the necessaries of life, which the best saint cannot support the want of, is quietly and plentifully made, has not the mind infinitely more room to withdraw from the world, than when at best it must wander for its daily food, though it were but the product of the field?
Let no man plead he wants retirement, that he loves solitude, but cannot enjoy it because of the embarrassment of the world; tis all a delusion; if he loves it, if he desires it, he may have it when, where, and as often as he pleases, let his hurries, his labours, or his afflictions be what they will; it is not the want of an opportunity for solitude, but the want of a capacity of being solitary, that is the case in all the circumstances of life.
I knew a poor but good man, who, though he was a labourer, was a man of sense and religion, who, being hard at work with some other men removing a great quantity of earth to raise a bank against the side of a pond, was one day so out of himself, and wrapt up in a perfect application of his mind to a very serious subject, that the poor man drove himself and his wheelbarrow into the pond, and could not recover himself till help came to him. This man was certainly capable of a perfect solitude, and perhaps really enjoyed it, for, as I have often heard him say, he lived alone in the world: (1) Had no family to embarrass his affections; (2) his low circumstances placed him below the observation of the upper degrees of mankind; (3) and his reserved meditations placed him above the wicked part, who were those in a sphere equal to himself, among whom, as he said, and is most true, it was very hard to find a sober man, much less a good man; so that he lived really alone in the world, applied himself to labour for his subsistence, had no other business with mankind but for necessaries of life, and conversed in heaven as effectually, and, I believe, every way as divinely, as St. Hilary did in the deserts of Lybia among the lions and crocodiles.
If this retirement, which they call solitude, consisted only of separating the person from the world that is to say, from human society it were itself a very mean thing, and would every way as well be supplied by removing from a place where a man is known to a place where he is not known, and there accustom himself to a retired life, making no new acquaintance, and only making the use of mankind which I have already spoken of, namely, for convenience and supply of necessary food; and I think of the two that such a man, or a man so retired, may have more opportunity to be an entire recluse, and may enjoy more real solitude than a man in a desert. For example:
In the solitude I speak of, a man has no more to do for the necessaries of life than to receive them from the hands of those that are to furnish them, and pay them for so doing; whereas in the solitude of deserts and wandering lives, from whence all our monkish devotion springs, they had every day their food, such as it was, to seek, or the load of it to carry, and except where, as is said, they put Providence to the operation of a miracle to furnish it, they had frequently difficulties enough to sustain life; and if we may believe history, many of them were starved to death for mere hunger or thirst, and as often the latter as the former.
Those that had recourse to these solitudes merely as a mortification of their bodies, as I observed before, and delivering themselves from the temptations which society exposed them to, had more room for the pretence, indeed, than those who allege that they did it to give up themselves to prayer and meditation. The first might have some reason in nature for the fact, as mens tempers and constitutions might lead; some having an inordinate appetite to crime, some addicted by nature to one ill habit, some to another, though the Christian religion does not guide us to those methods of putting a force upon our bodies to subdue the violence of inordinate appetite. The blessed apostle St. Paul seems to have been in this circumstance when being assaulted with what is called in the text a thorn in the flesh; be it what it will that is meant there, it is not to my purpose, but he prayed to the Lord thrice; that was the first method the apostle took, and thereby set a pious example to all those who are assaulted by any temptation. He did not immediately fly to austerities and bodily modifications, separating himself from mankind, or flying into the desert to give himself up to fasting, and a retreat from the world, which is the object of all private snare, but he applied himself by serious prayer to Him who had taught us to pray, Lead us not into temptation. And the answer likewise is instructing in the case; he was not driven out as Nebuchadnezzar into the desert he was not commanded to retire into the wilderness that he might be free from the temptation; nothing less; but the answer was, My grace is sufficient for thee sufficient without the help of artificial mortification.
So that even in the case of these forcible mortifications they are not required, much less directed, for helps to meditation; for if meditation could not be practised beneficially, and to all the intents and purposes for which it was ordained a duty, without flying from the face of human society, the life of man would be very unhappy.
But doubtless the contrary is evident, and all the parts of a complete solitude are to be as effectually enjoyed, if we please, and sufficient grace assisting, even in the most populous cities, among the hurries of conversation and gallantry of a court, or the noise and business of a camp, as in the deserts of Arabia and Lybia, or in the desolate life of an uninhabited island.
Chapter Two. An Essay Upon Honesty
When I first came home to my own country, and began to sit down and look back upon the past circumstances of my wandering state, as you will in charity suppose I could not but do very often, the very prosperity I enjoyed led me most naturally to reflect upon the particular steps by which I arrived to it. The condition I was in was very happy, speaking of human felicity; the former captivity I had suffered made my liberty sweeter to me; and to find myself jumped into easy circumstances at once, from a condition below the common rate of life, made it still sweeter.
One time as I was upon my inquiries into the happy concurrence of the causes which had brought the event of my prosperity to pass, as an effect, it occurred to my thoughts how much of it all depended, under the disposition of Providence, upon the principle of honesty which I met with in almost all the people whom it was my lot to be concerned with in my private and particular affairs; and I that had met with such extraordinary instances of the knavery and villainy of mens natures in other circumstances, could not but be something taken up with the miracles of honesty that I had met with among the several people I had had to do with, I mean, those whom I had more particularly to do with in the articles of my liberty, estate, or effects, which fell into their hands.
I began with my most trusty and faithful widow, the captains wife with whom I first went to the coast of Africa, and to whom I entrusted £200, being the gain I had made in my first adventures to Guinea, as in the first volume, page 18, appears.
She was left a widow, and in but indifferent circumstances; but when I sent to her so far off as the Brazils, where I was in such a condition as she might have reasonably believed I should never have been able to come myself, and if I had, might be in no condition to recover it of her, and having myself nothing to show under her hand for the trust, yet she was so just that she sent the full value of what I wrote for, being £100; and to show, as far as in her lay, her sincere honest concern for my good, put in among many necessary things which I did not write for, I say, put in two Bibles, besides other good books, for my reading and instruction, as she said afterwards, in Popish and heathen countries, where I might chance to fall. Honesty not only leads to discharge every debt and every trust to our neighbour, so far as it is justly to be demanded, but an honest man acknowledges himself debtor to all mankind, for so much good to be done for them, whether for soul or body, as Providence puts an opportunity into his hands to do. In order to discharge this debt, he studies continually for opportunity to do all the acts of kindness and beneficence that is possible for him to do; and though very few consider it, a man is not a completely honest man that does not do this.
I began with my most trusty and faithful widow, the captains wife with whom I first went to the coast of Africa, and to whom I entrusted £200, being the gain I had made in my first adventures to Guinea, as in the first volume, page 18, appears.
She was left a widow, and in but indifferent circumstances; but when I sent to her so far off as the Brazils, where I was in such a condition as she might have reasonably believed I should never have been able to come myself, and if I had, might be in no condition to recover it of her, and having myself nothing to show under her hand for the trust, yet she was so just that she sent the full value of what I wrote for, being £100; and to show, as far as in her lay, her sincere honest concern for my good, put in among many necessary things which I did not write for, I say, put in two Bibles, besides other good books, for my reading and instruction, as she said afterwards, in Popish and heathen countries, where I might chance to fall. Honesty not only leads to discharge every debt and every trust to our neighbour, so far as it is justly to be demanded, but an honest man acknowledges himself debtor to all mankind, for so much good to be done for them, whether for soul or body, as Providence puts an opportunity into his hands to do. In order to discharge this debt, he studies continually for opportunity to do all the acts of kindness and beneficence that is possible for him to do; and though very few consider it, a man is not a completely honest man that does not do this.
Upon this consideration I question much whether a covetous, narrow, stingy man, as we call him, one who gives himself up to himself, as born for himself only, and who declines the advantages and opportunities of doing good, I mean extremely so I say, I much question whether such a man can be an honest man; nay, I am satisfied he cannot be an honest man, for though he may pay every man his own, and be just, as he thinks it, to a farthing, yet this is part of the justice which, in the common phrase, is the greatest injustice. This is one meaning of that saying, summum jus, summa injuria.
To pay every man their own is the common law of honesty, but to do good to all mankind, as far as you are able, is the chancery law of honesty; and though, in common law or justice, as I call it, mankind can have no claim upon us if we do but just pay our debts, yet in heavens chancery they will have relief against us, for they have a demand in equity of all the good to be done them that it is in our power to do, and this chancery court, or court of equity, is held in every mans breast tis a true court of conscience, and every mans conscience is a lord chancellor to him. If he has not performed, if he has not paid this debt, conscience will decree him to pay it, on the penalty of declaring him a dishonest man, even in his own opinion; and if he still refuses to comply, will proceed by all the legal steps of a court of conscience process, till at last it will issue out a writ of rebellion against him, and proclaim him a rebel to nature and his own conscience.
But this is by the way, and is occasioned by the observations I have made of many people who think they are mighty honest if they pay their debts, and owe no man anything, as they call it; at the same time, like true misers, who lay up all for themselves, they think nothing of the debt of charity and beneficence which they owe to all mankind.
Rich men are their Makers freeholders; they enjoy freely the estate He has given them possession of, with all the rents, profits, and emoluments, but charged with a fee farm rent to the younger children of the family, namely, the poor; or if you will, you may call them Gods copy holders, paying a quit-rent to the lord of the manor, which quit-rent he has assigned for the use of the rest of mankind, to be paid in a constant discharge of all good offices, friendly, kind, and generous actions; and he that will not pay his rent cannot be an honest man, any more than he that would not pay his other just debts.
The Scripture concurs exactly with this notion of mine; the miser is called by the prophet Isaiah a vile person, one that works iniquity, and practises hypocrisy, and utters error before the Lord (Isaiah xxxii. 6). How does this appear? The very next words explain it. He makes empty the soul of the hungry, and he will cause the drink of the thirsty to fail. But lest this should seem a strained text, let us read on, both before and after verse 5. The vile person shall no more be called liberal, nor the churl said to be bountiful. Here the opposite to a liberal man is called a vile person, and the opposite to a bountiful man is called a churl; and in the verse following, the same vile person, as opposed to the liberal man, is called a wicked man, and the liberal man is set up a pattern for us all, in opposition to the vile, churlish, covetous wretch. Vers. 7, 8. The instruments also of the churl are evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right; but the liberal deviseth liberal things, and by liberal things shall he stand.
In a word, I think my opinion justified by this text, that a churl, a morose, sour disposition, a covetous, avaricious, selfish-principled man, cannot be an honest man: he does not pay the common debt of mankind to one another, nor the fee-farm or quit-rent of his estate to God, who is his great landlord or lord of the manor, and who has charged the debt upon him. I know the miser will laugh at this notion, but I speak my own opinion, let it go as far as reason will carry it.
I come back to the examples I was giving in my private case. As the widow was honest to me, so was my good Portuguese captain; and it is this mans original honesty that makes me speak of the honest mans debt to mankind. It was honesty, a generous honesty, that led the poor man to take me up at sea, which, if he had neglected, my boy Xury and I had perished together; it was no debt to me in particular, but a debt to mankind, that he paid in that action, and yet he could not have been an honest man without it. You will say, if he had gone away and left me, he had been barbarous and inhuman, and deserved to be left to perish himself in the like distress; but, I say, this is not all the case; custom and the nature of the thing leads us to say it would have been hard-hearted and inhuman, but conscience will tell any man that it was a debt, and he could not but be condemned by the court of conscience in his own breast if the had omitted it nay, in the sight of Heaven he had tacitly killed us, and had been as guilty of our death as a murderer, for he that refuses to save a life thrown into his hands takes it away; and if there is a just retribution in a future state, if blood is at all required there, the blood of every man, woman, and child whom we could have saved, and did not, shall be reckoned to us at that day as spilt by our own hands; for leaving life in a posture in which it must inevitably perish, is without question causing it to perish, and will be called so then, by whatever gilded dressed-up words we may express and conceal it now.
But I go farther, for my good Portuguese went farther with me; he not only paid the debt he owed to Heaven in saving our lives, but he went farther he took nothing of what I had, though, in the common right of the sea, it was all his due for salvage, as the sailors call it; but he gave me the value of everything, bought my boat, which he might have turned adrift, my boy Xury, who was not my slave by any right, or, if he had, became free from that time; and the life of Xury, which he had saved, as a servant, was his own, yet he bought everything of me for the full value, and took nothing of me, no, not for my passage.
Here was the liberal man devising liberal things, and the sequel made good the promissory text, for by these liberal things the honest liberal man might be truly said to stand. When I came to reward him at my coming to Lisbon to sell my plantation at Brazil, then he being poor and reduced, and not able to pay even what he owed me, I gave him a reward sufficient to make his circumstances easy all his life after.