Wisdom of the Politician, by whose skilful Management the Private Vices
of the Worst of Men are made to turn to a Publick Benefit. There are
Men who are of Opinion, that no positive Evil may be done or commanded,
that Good may come of it, on any Account whatever: Should any one of
these be in doubt whether there is not some Reasonableness or other
Merit in this Law, besides its contributing to the Welfare of the
Society; I would ask him, if it would not be an unpardonable Folly, nay
a wicked Action in any Legislature, to enact, that a most abandon'd
Wretch, who has been guilty of many Capital Crimes, should, without
having shewn any Remorse, not only be pardon'd, but likewise with a
Reward in Money be let loose again upon the Publick; if what is
design'd by such an extraordinary Conduct, to wit, the Decrease of
Thefts and Villanies, might be obtain'd by any other Method, less
clashing with the common Notions we have of Justice: Which being
undeniably true, the only Reason that can be given, why Enacting this
is neither Wickedness nor Folly, is Necessity, and the Publick Benefit,
which is expected from it.
If All I have said hitherto in Defence of the _Fable of the Bees_, and
what I have quoted from it, have not alter'd the Opinion you seem to
have had of the Book, I believe it is in vain to say any more: Other
Readers, I hope, will be less obdurate, and convinced by this Time,
that it was not wrote for the Encouragement of Vice and to debauch the
Nation; which is all I want; for as to the Performance, whether good or
bad, I shall say Nothing about it, whatever I think. I sincerely
believe, Sir, that most Authors (whatever they say to the Contrary)
have a better Opinion of their Works than they deserve; and I fancy,
that most People believe so too: Therefore whether it is well or ill
wrote, as to the Diction, Manner, and whatever regards the Composition,
is what I would never have troubled my Head about, tho' it had been
more generally condemn'd than it has been.
The Censurers of the Book themselves, who have publickly attack'd it,
are not unanimous about the Merit of it; and Two of them, who have both
wrote against it by Name, differ very widely in their Opinion
concerning this Composition. A noted[24] Critick, who seems to hate all
Books that sell, and no other, has, in his Anger at that Circumstance,
pronounced against _The Fable of the Bees_ in this Manner: _It is a
wretched Rhapsody; the Wit of it is low; the Humour of it contemptibly
low, and the language often barbarous_. But a Reverend Divine, who has
wrote a long Preface against the same Book, seems not to have disliked
the Performance of it, nor to wonder at the quick Sale of it, which he
ascribes in a great Measure[25] _to the free, easy and lively Manner of
the Author_. From this Contrariety of Opinions, I shall infer Nothing
more, than that, if Men would be truly inform'd of the Book, it is not
safe to trust to the Reports which are spread of it. What Pity it is,
you did not know this before you wrote your _Minute Philosopher_!
[24] _Mr. Dennis._
[25] _Dr. Fiddes's Treatise of Morality, Pref. Page XIX._
There are few Men, even among the most able, who can judge of Books
impartially. We are often influenc'd by our Love, or our Hatred, before
we are aware of it our selves. I have met with several good Judges of
Books, who disliked, and spoke very slightingly of your _Alciphron_;
and I found, the chief Reason was, because you attack'd all _Free
Thinkers_, without Exception. But I declare, that I think your Book,
for the Generality, to be well wrote; tho' you have us'd me most
unmercifully, and not acted, if you had read _The Fable of the Bees_,
like an honest Man. When a Person has a handsome Face, I can't be so
stupid as to believe him ugly, because he has us'd me ill. I differ
from My Lord _Shaftesbury_ entirely, as to the Certainty of the
_Pulchrum & Honestum_, abstract from Mode and Custom: I do the same
about the Origin of Society, and in many other Things, especially the
Reasons why Man is a Sociable Creature, beyond other Animals. I am
fully persuaded, His Lordship was in the Wrong in these Things; but
this does not blind my Understanding so far, as not to see, that he is
a very fine Author, and a much better Writer than my self, or you
either. If that noble Lord had been a much worse Author, and wrote on
the Side of Orthodoxy and the Church, I fancy, you would have thought
more favourably of his Capacity. I have seen what you have cited from
him, and the Manner you have done it in. But what Proportion does that
bear to Three large Volumes, and the many admirable Things he has said
against Priestcraft, and on the Side of Liberty and Human Happiness.
Upon the Whole, I dare say, that your _Minute Philosopher_ will meet
with very few Readers, among those that have read, and are not lash'd
in the _Characteristicks_, who will think, that My Lord _Shaftsbury_
deserves one Tenth Part of the Indignity and Contempt, which you treat
_Cratylus_ with.
Men may differ in Opinion, and both mean well. You, Sir, think it for
the Good of Society, that human Nature should be extoll'd as much as
possible: I think, the real Meanness and Deformity of it to be more
instructive. Your Design is, to make Men copy after the beautiful
Original, and endeavour to live up to the Dignity of it: Mine is, to
enforce the Necessity of Education, and mortify Pride. I was very much
delighted with what you say in your First Dialogue of Apple-trees and
Oranges; the different Productions of the first, and the Culture of the
other. The Allegory is very ingenious, and the Application just; but I
don't think, that the Conclusion, which must be drawn from it, will be
of great Use to you. Page 51. _Euphranor_ asks _Alciphron, Why may we
not conclude by a Parity of Reason, that Things may be natural to Human
Kind, and yet neither found in all Men, nor invariably the same, where
they are found?_ I answer, They may. But if all the Knowledge and
Accomplishments, which Men can attain to, are to be look'd upon as
natural, and peculiar to the whole Species, it must be the same with
Vice and Wickedness, as it is with Virtue and the Liberal Arts; and,
what I never could have imagin'd before, it must be as natural for a
Man to murder his Father, as it is to reverence him; and for a Woman to
poison her Husband, as it is to love him.
If you would but look into the Reasons, Sir, I have given for
distinguishing between what is natural, and what is acquired, you would
not find any ill Intention in that Practice. Many Things are true,
which the Vulgar think Paradoxes. Believe me, Sir, to understand the
Nature of Civil Society, requires Study and Experience. Evil is, if not
the Basis of it, at least a necessary Ingredient in the Compound; and
the temporal Happiness of Some is inseparable from the Misery of
others. They are silly People who imagine, that the Good of the Whole
is consistent with the Good of every Individual; and the best of us are
insincere. Every body exclaims against Luxury; yet there is no Order of
Men which is not guilty of it; and if the Lawgivers are not always
endeavouring to keep up all Trades and Manufactures, that supply us
with the Means and Implements of Luxury, they are blamed. To wish for
the Encrease of Trade and Navigation, and the Decrease of Luxury at the
same Time, is a Contradiction. For suppose, that the Legislature, by
the Help of the Clergy, could introduce a general Frugality in this
Nation, we could never keep up our Traffick, and employ the same Hands
and Shipping, unless they could likewise persuade the Nations, we deal
with, to be more profuse than now they are, that they might take off
from our Hands so much more of the Implements of Luxury, as our
Consumption of them should be less than it had been before.
The very same Things, which are Blessings in One Year, are Calamities
in another. In every Nation, those who are employ'd in Gardening and
Agriculture, are taught by Experience to manage their Affairs, as is
most suitable to the Climate and the Certainty or Irregularities of the
Seasons. If there were no Blasts in _England_, nine Tenths of the
Apple-trees would be superfluous. Ask the Gardeners about _London_,
whether they don't get more by a middling Crop, than a plentiful
Product; and whether Half of them would not be ruin'd, if every Thing
they sow or plant should come to Perfection: Yet Every body wishes for
Plenty and Cheapness of Provisions: But they are often Calamities to a
great Part of the Nation. If the Farmer can't have a reasonable Price
for his Corn, he can't pay his Landlord. We have often had the good
Fortune of having great Plenty, when other Nations have wanted. This is
a real Gain: But when all our Neighbours are sufficiently provided, and
we can no where export our Corn with Profit, Two plentiful Years, one
after an other, are a greater Detriment to the Publick by far, than a
middling Scarcity. A benevolent Man, who has a favourable Opinion of
his Kind, would perhaps imagine, that Labourers of all Sorts would go
to their Work with greater Alacrity, and bear the Fatigue of it with
more Chearfulness, in plentiful Years, than when Corn is at a high
Price, and with all their Industry they can hardly procure Food for
their Families. But the Contrary is true; and ask all considerable
Dealers, of Experience, who for many Years have employ'd a great Number
of Hands in the Woollen Manufacture, in Hard Ware, or Agriculture, and
they will tell you unanimously, that the Poor are most insolent, and
their Labour is least to be depended upon, when Provisions are very
cheap; and that they never can have so much Work done, or their Orders
so punctually comply'd with, as when Bread is dear.
Your _Crito_ and _Euphranor_ are very good Characters; but what I
admire the most in them, is the consummate Patience in keeping Company,
and bearing for a whole Week together, with two such insupportable, out
of the way Rascals, as you have represented _Alciphron_ and _Lysicles_
to be. I believe with you, that among the Vain and Voluptuous, there
are Abundance of superficial People, who call themselves _Free
Thinkers_, and are proud of being thought to be Unbelievers, without
having laid the Foundation of any Philosophy at all. But there never
were Two such Creatures in the World as those whom you have made the
Champions for Free-thinking. I don't speak as to their Irreligion and
Impiety, or their Incapacity of maintaining what they loudly assert;
for such there are many among Rakes and Gamesters. But the Knowledge,
good Sense and Penetration, which your Libertines display at some
Times, are inconsistent with the Ignorance, Folly and Stupidity they
shew at others. It is impossible that Men of Parts, and the least
Spirit, how much soever they were in the Wrong, could see themselves
defeated, banter'd and exposed with so much Tranquility and
Chearfulness; and I can't conceive how any, but egregious Coxcombs,
without Sense of Shame, could behave as _Alciphron_ and _Lysicles_ do
throughout your Dialogues. They are Fellows without Feeling or Manners.
If among Gentlemen there are abandon'd Wretches, who harbour Sentiments
so abominable and openly destructive to Society, as several are which
they advance, I am very well assured, that no well-bred Men would vent
them before Strangers in so shocking a Manner as they do. No Mortal
ever saw such Disputants before; they always begin with swaggering and
boasting of what they'll prove; and in every Argument they pretend to
maintain, they are laid upon their Backs, and constantly beaten to
Pieces, till they have not a Word more to say; and when this has been
repeated above half a Score times, they still retain the same Arrogance
and _mal-a-pert_ Briskness they were made to set out with at first; and
immediately after every Defeat, they are making fresh Challenges,
seemingly with as much Unconcern and Confidence of Success, as if
Nothing had pass'd before, or they remember'd Nothing of what had
happened. Such an Undauntedness in assaulting, and Alacrity in
yielding, as you have made them display, never met in the same
Individuals before.
I know, Sir, that in drawing those Characters, you design'd them for
Monsters to be abhorr'd and detested; and in this you have succeeded to
Admiration, at least with me; for I can assure you, that I never saw
any two Interlocutors in the same Dialogue or Drama, whose Behaviour
and Principles I execrate more heartily, than I do theirs. And if you
would read the _Fable of the Bees_ impartially, you would be convinced
of this, from my Description of the Company I would chuse to converse
with. Upon, such a Condescension, I would likewise demonstrate to you,
how you and I might assist and be useful to one another, as Authors.
You allow, that there are vicious Clergymen, who are unworthy of their
Function. I foresee, that Some of these, who have neither _Crito's_
Learning, nor _Euphranor_'s good Sense, will make use of your
_Alciphron_ for an evil Purpose. Having by their bad Courses made
themselves contemptible to all who know them, they will endeavour to
stop the Mouths of all Opposers, by barely naming the _Minute
Philosopher_; and having, by the Credit of that Book, repell'd the
Censure they had deserv'd, insult the Laity, and lay claim to the
Honour and Deference, which ought only to be paid to worthy Divines.
These I will take in Hand, and convince, that you have not wrote to
justify those Ecclesiasticks, who by their Practice contradict the
Doctrine of _Christ_; and that they misconstrued your Intentions; who
leading vicious Lives themselves, demanded the same Respect from
Others, which you only affirm to be due to Clergymen of Merit and good
Morals. And as I would handle these, so you, in like Manner, would take
to Task those vile Profligates, who, copying after your Originals,
should at any Time endeavour to shelter themselves under my Wings.
Should ever a second _Lysicles_ pretend to prove, that the more
Mischief Men did, the more they acted for the Publick Welfare, because
it is said, in _The Fable of the Bees_, that without Vices, no great
Nation can be rich and flourishing, you would laugh at his Folly; and
if, for the same Reason, he urged, that Rapes, Murder, Theft, and all
Manner of Villanies ought to be applauded, or at least pass'd by with
Impunity, you would demonstrate to him, how immensly far my Design was
from screening Criminals, and shew him the many Passages, where I
insist upon it, that impartial Justice ought to be administer'd, and
that even for the Welfare of worldly-minded Men, Crimes should be
severely punish'd. You would inform him likewise, that I thought
Nothing more cruel, than the Lenity of Juries, and the Frequencies of
_Pardons_, and not forget to tell him, that my Book contained several
Essays on Politicks; that the greatest Part of it was a Philosophical
Disquisition into the Force of the Passions, and the Nature of Society,
and that they were silly People, who made any other Construction of it.
I observe in your fifth Dialogue, that you think the Multitudes among
Christians to have better Morals, than they were possess'd of among the
antient Heathens. The Vices of Men have always been so inseparable from
great Nations, that it is difficult to determine any Thing with
Certainty about that Matter. But I am of Opinion, that the Morals of a
People in general, I mean the Virtues and Vices of a whole Nation, are
not so much influenced by the Religion that is profess'd among them, as
they are by the Laws of the Country, the Administration of Justice, the
Politicks of the Rulers, and the Circumstances of the People. Those who
imagine, that the Heathens were encouraged and led to criminal
Pleasures by the bad Examples of the Deities they worship'd, seem not
to distinguish between the Appetites themselves, the strong Passions in
our Nature, that prompt Men to Vices, and the Excuses they make for
committing them. If the Laws and Government, the Administration of
Justice, and the Care of the Magistrates were the same, and the
Circumstances of the People were likewise the same, I should be glad to
hear a Reason, why there should be more or less Incontinence in
_England_, if we were Heathens, than there is, now we are Christians.
The real Cause of Fornication, and Adultery, the Root of the Evil, is
Lust. This is the Passion, which is so difficult to conquer, whilst it
affects us. There are many Christians, no doubt, who subdue it by the
Fear of God, and Punishment hereafter; but I believe, that the
Heathens, who triumph'd over this Passion, from a Regard to Virtue,
were as considerable in Number. Among the nominal Christians, there are
not a Few, who forbear indulging this Passion, from worse Principles. I
believe it was the same with the Heathens. However, in _Great-Britain_
there are Thousands that abstain from unlawful Pleasures, who would not
be so cautious, if they were not deterr'd from them by the Expence, the
Fear of Diseases, and that of losing their Reputation. These are three
Evils, against which all the bad Examples of the Gods can bring no
Remedy.
In all Ages, Men have display'd Virtues and Vices, which their Religion
had Nothing to do with; and in many Actions, and even the most
important Affairs, they are not more influenced by what they believe of
a Future State, than they are by the Name of the Street they live in.
When People shew great Attachment to the World and their Pleasure, and
are very cool, and even neglectful in Religious Duties, it is
ridiculous to ascribe their good Qualities to their Christianity.
You'll give me Leave, Sir, to expatiate a little upon this Head, and
illustrate my Meaning in a Character or two, which I am going to draw.
_Lepidus_, a Man of good Sense, is a Batchellor, and never intends to
marry. He is far from being chast, but cautious in his Amours. He is a
Lover of Mirth and Gaiety, hates Solitude, and would rather take up
with almost any Company, than be alone. He keeps a very good Table; no
Man treats with a better Grace; and seems never to be better pleased,
than when he is entertaining his Friends. He has a very great Estate,
yet at the Year's End he lays up but little of his large Revenue.
Notwithstanding this, he lives within Compass, and would think Nothing
more miserable, than not to be rich. He is a Man of Honour, and has a
high Value for Reputation. He is of the establish'd Church, and
commonly goes to it once every Sunday; but never comes near it at any
other Time. Once likewise every Year, either at _Easter_ or
_Whitsuntide_, he takes the Sacrament. For the Rest, Pleasure and
Politeness are his chief Study: He seems to be little affected with
Religion, and seldom speaks of it, either for or against it. Now, if a
Man, having well weigh'd and examin'd this Character, was ask'd what he
thought of _Lepidus_, as to his Principle, and the Motives of his
Actions, and he should give it as his Opinion, that this Sociableness,
this generous and _debonnair_ Temper of _Lepidus_ were owing to his
being a Christian, and not a Heathen or a Freethinker, it might be
call'd a charitable Construction, but I could never think it well
judg'd. But be that as it will, if a _Crito_ or an _Euphranor_ had a
Mind to advance such an Opinion, and stand to it, I am fully persuaded,
that it would be easy for them to say so much in Behalf of it; that it
would not only be difficult to disprove it, but likewise a very odious
Task to set about it.
_Nicanor_ is a very sober Man; hardly ever drinks to Excess; yet he is
never without Wine of several Sorts, and is very free with it to his
Friends, and all who come to see him. But whatever his Company may do,
he always fills very sparingly for himself, and seldom drinks above
half a Pint at a Sitting. He never goes to a Tavern but about Business;
and when he is alone, Small Beer or Water are the Liquors he chuses.
_Nicanor_, who was always an industrious Man, is become rich by his
Trade, yet as indefatigable as ever, and seems to know no greater
Pleasure than the getting of Money. He is not void of Ambition; is
Deputy of the Ward he lives in, and hopes to be an Alderman before he
dies. Once in his Life he was drunk, but that was in driving a Bargain,
by which he got Five Hundred Pound in one Morning. Let us suppose, that
this Character being likewise look'd into, a Man shou'd take it into
his Head to affirm, that the Industry and Desire after Wealth of
_Nicanor_ were owing to his Love of Wine, One would imagine, that it
would not be difficult to refute this Man, and to prove, that what he
advanced was a wrong Judgment, if not a ridiculous Surmise.
For if _Nicanor_ loved Wine, he would drink more of it. He is rich
enough to buy it, nay he has Plenty of it, tho' he hardly ever touches
it, when he is by himself. He grudges it not to Others; and it is
incredible, that if he loved Wine, he should only fill Thimbles full
for himself, whilst he saw Others drink Bumpers to his Cost with
Pleasure. You will think perhaps, that I have said too much already, to
prove a Thing that is as clear as the Sun. But if it was as reputable,
and 'counted as necessary to real Happiness to love Wine, as it is to
be Religious; and a Man of _Euphranor_'s Capacity had a Mind to be
_Nicanor_'s Advocate, and maintain, that the Love of Wine was the
Motive of his Industry, in Spight of all the Appearances to the
Contrary; if, I say, a Man had a Mind to maintain this, and had
_Euphranor_'s Capacity, he might make a great Shew for his Client,
without the Learning of _Crito_, and would certainly baffle his
Adversaries, if he had such pliable ones as _Alciphron_ and _Lysicles_
to deal with. Come, would _Euphranor_ say, answer me, _Alciphron_; is
it not demonstrable, that the more Money a Man has, the more able he is
to buy Wine. _Alciphron_ would answer, I cannot deny that; and here the
Dialogue would begin. _Euphr._ When there are plain Evidences that a
Man has been drunk, would you deny it to be true? _Alciph._ I would
never speak against Matter of Fact. _Euph._ Would you pretend to prove
from a Man's having been drunk, that he does not love Wine? _Alciph._ I
own I would not. _Euph._ You, who are a Free Thinker, and have enquir'd
so minutely into Human Nature, do you think there is a Capacity in Man,
by which he can dive into the Hearts of others, and know their most
secret Thoughts with Certainty? _Alciph._ I don't think there is.
_Euph._ When Actions are good and laudable in themselves, and there are
two different Motives from which they might proceed, the one very
honourable, and the other scandalous; which is it most charitable, to
ascribe these Actions to the first Motive, or the latter? Why do you
hesitate, _Alciphron_? Would not a polite Man, speaking to another's
Face, say, that he thought his Actions proceeded from that Motive which
does the most Honour to him? _Alciph._ I should think so. _Euph._ O
_Alciphron_! from your own Concessions I can prove to you, how we ought
to judge of _Nicanor_; and that it is highly injurious to ascribe his
Industry, and the Pains he takes to get Money, to any Thing but his
Love of Wine. The Minute Philosophers may say what they please; but
Wine is not to be bought without Money; and you have own'd your self,
that the more Money a Man has, the more he is able to buy Wine. These
Things are self-evident: What a Man chuses, who is at Liberty to do
what he pleases, he must prefer to that which he chuses not; and why
should _Nicanor_ drink Wine any more than he would eat Cheese, if he
did not love it? That he drinks it, is plain; all his Friends and
Acquaintance can testify it; they have been Eye-witnesses to it;
therefore he loves it. And that he must love it beyond Measure, is
plain; for he has forfeited his Reason for the Sake of it, and has
drank Wine till he was drunk. _Alciphron_ being silenced by the Force
of these Arguments, _Lysicles_ perhaps would say, that he could not
give up this Point as _Alciphron_ had done; but that he was not
prepar'd to speak to it now, and therefore desired, that they might
break off the Discourse. Thus _Euphranor_ would triumph over his
Adversary, and the Dialogue would end.