The Spectator Volume Ii Part 6

[Footnote 3: In the Epilogue to Love for Love.]

[Footnote 4: that his]

No. 212. Friday, November 2, 1711. Steele.

--Eripe turpi Colla jugo, liber, liber dic, sum age--

Hor.

_Mr_. SPECTATOR,

I Never look upon my dear Wife, but I think of the Happiness Sir ROGER DE COVERLEY enjoys, in having such a Friend as you to expose in proper Colours the Cruelty and Perverseness of his Mistress. I have very often wished you visited in our Family, and were acquainted with my Spouse; she would afford you for some Months at least Matter enough for one _Spectator_ a Week. Since we are not so happy as to be of your Acquaintance, give me leave to represent to you our present Circ.u.mstances as well as I can in Writing. You are to know then that I am not of a very different Const.i.tution from _Nathaniel Henroost_, whom you have lately recorded in your Speculations; and have a Wife who makes a more tyrannical Use of the Knowledge of my easy Temper than that Lady ever pretended to. We had not been a Month married, when she found in me a certain Pain to give Offence, and an Indolence that made me bear little Inconveniences rather than dispute about them. From this Observation it soon came to that pa.s.s, that if I offered to go abroad, she would get between me and the Door, kiss me, and say she could not part with me; and then down again I sat. In a Day or two after this first pleasant Step towards confining me, she declared to me, that I was all the World to her, and she thought she ought to be all the World to me. If, she said, my Dear loves me as much as I love him, he will never be tired of my Company. This Declaration was followed by my being denied to all my Acquaintance; and it very soon came to that pa.s.s, that to give an Answer at the Door before my Face, the Servants would ask her whether I was within or not; and she would answer No with great Fondness, and tell me I was a good Dear. I will not enumerate more little Circ.u.mstances to give you a livelier Sense of my Condition; but tell you in general, that from such Steps as these at first, I now live the Life of a Prisoner of State; my Letters are opened, and I have not the Use of Pen, Ink and Paper, but in her Presence. I never go abroad, except she sometimes takes me with her in her Coach to take the Air, if it may be called so, when we drive, as we generally do, with the Gla.s.ses up. I have overheard my Servants lament my Condition, but they dare not bring me Messages without her Knowledge, because they doubt my Resolution to stand by em. In the midst of this insipid Way of Life, an old Acquaintance of mine, _Tom Meggot_, who is a Favourite with her, and allowed to visit me in her Company because he sings prettily, has roused me to rebel, and conveyed his Intelligence to me in the following Manner. My Wife is a great Pretender to Musick, and very ignorant of it; but far gone in the _Italian_ Taste. _Tom_ goes to _Armstrong_, the famous fine Writer of Musick, and desires him to put this Sentence of _Tully_ [1] in the Scale of an _Italian_ Air, and write it out for my Spouse from him. _An ille mihi liber cui mulier imperat? Cui leges imponit, praescribit, jubet, vetat quod videtur?

Qui nihil imperanti negare, nihil recusare audet? Poscit? dandum est.

Vocat? veniendum. Ejicit? abeundum. Minitatur? extimiscendum. Does he live like a Gentleman who is commanded by a Woman? He to whom she gives Law, grants and denies what she pleases? who can neither deny her any thing she asks, or refuse to do any thing she commands_?

To be short, my Wife was extremely pleased with it; said the _Italian_ was the only Language for Musick; and admired how wonderfully tender the Sentiment was, and how pretty the Accent is of that Language, with the rest that is said by Rote on that Occasion.

Mr. _Meggot_ is sent for to sing this Air, which he performs with mighty Applause; and my Wife is in Ecstasy on the Occasion, and glad to find, by my being so much pleased, that I was at last come into the Notion of the _Italian_; for, said she, it grows upon one when one once comes to know a little of the Language; and pray, Mr. _Meggot_, sing again those Notes, _Nihil Imperanti negare, nihil recusare_. You may believe I was not a little delighted with my Friend _Toms_ Expedient to alarm me, and in Obedience to his Summons I give all this Story thus at large; and I am resolved, when this appears in the _Spectator_, to declare for my self. The manner of the Insurrection I contrive by your Means, which shall be no other than that _Tom Meggot_, who is at our Tea-table every Morning, shall read it to us; and if my Dear can take the Hint, and say not one Word, but let this be the Beginning of a new Life without farther Explanation, it is very well; for as soon as the _Spectator_ is read out, I shall, without more ado, call for the Coach, name the Hour when I shall be at home, if I come at all; if I do not, they may go to Dinner. If my Spouse only swells and says nothing, _Tom_ and I go out together, and all is well, as I said before; but if she begins to command or expostulate, you shall in my next to you receive a full Account of her Resistance and Submission, for submit the dear thing must to,

_SIR_,

_Your most obedient humble Servant_,

Anthony Freeman.

_P. S._ I hope I need not tell you that I desire this may be in your very next.

T.

[Footnote 1: Paradox V. on the Thesis that All who are wise are Free, and the fools Slaves.]

No. 213. Sat.u.r.day, November 3, 1711. Addison.

--Mens sibi conscia recti.

Virg.

It is the great Art and Secret of Christianity, if I may use that Phrase, to manage our Actions to the best Advantage, and direct them in such a manner, that every thing we do may turn to Account at that great Day, when every thing we have done will be set before us.

In order to give this Consideration its full Weight, we may cast all our Actions under the Division of such as are in themselves either Good, Evil, or Indifferent. If we divide our Intentions after the same Manner, and consider them with regard to our Actions, we may discover that great Art and Secret of Religion which I have here mentioned.

A good Intention joined to a good Action, gives it its proper Force and Efficacy; joined to an Evil Action, extenuates its Malignity, and in some Cases may take it wholly away; and joined to an indifferent Action turns it to a Virtue, and makes it meritorious as far as human Actions can be so.

In the next Place, to consider in the same manner the Influence of an Evil Intention upon our Actions. An Evil Intention perverts the best of Actions, and makes them in reality, what the Fathers with a witty kind of Zeal have termed the Virtues of the Heathen World, so many _s.h.i.+ning Sins_. It destroys the Innocence of an indifferent Action, and gives an evil Action all possible Blackness and Horror, or in the emphatical Language of Sacred Writ, makes _Sin exceeding sinful_. [1]

If, in the last Place, we consider the Nature of an indifferent Intention, we shall find that it destroys the Merit of a good Action; abates, but never takes away, the Malignity of an evil Action; and leaves an indifferent Action in its natural State of Indifference.

It is therefore of unspeakable Advantage to possess our Minds with an habitual good Intention, and to aim all our Thoughts, Words, and Actions at some laudable End, whether it be the Glory of our Maker, the Good of Mankind, or the Benefit of our own Souls.

This is a sort of Thrift or Good-Husbandry in moral Life, which does not throw away any single Action, but makes every one go as far as it can.

It multiplies the Means of Salvation, increases the Number of our Virtues, and diminishes that of our Vices.

There is something very devout, though not solid, in _Acosta's_ Answer to _Limborch_, [2] who objects to him the Multiplicity of Ceremonies in the _Jewish_ Religion, as Was.h.i.+ngs, Dresses, Meats, Purgations, and the like. The Reply which the _Jew_ makes upon this Occasion, is, to the best of my Remembrance, as follows: There are not Duties enough (says he) in the essential Parts of the Law for a zealous and active Obedience. Time, Place, and Person are requisite, before you have an Opportunity of putting a Moral Virtue into Practice. We have, therefore, says he, enlarged the Sphere of our Duty, and made many Things, which are in themselves indifferent, a Part of our Religion, that we may have more Occasions of shewing our Love to G.o.d, and in all the Circ.u.mstances of Life be doing something to please him.

Monsieur _St. Evremond_ has endeavoured to palliate the Superst.i.tions of the Roman Catholick Religion with the same kind of Apology, where he pretends to consider the differing Spirit of the Papists and the Calvinists, as to the great Points wherein they disagree. He tells us, that the former are actuated by Love, and the other by Fear; and that in their Expressions of Duty and Devotion towards the Supreme Being, the former seem particularly careful to do every thing which may possibly please him, and the other to abstain from every thing which may possibly displease him. [3]

But notwithstanding this plausible Reason with which both the Jew and the Roman Catholick would excuse their respective Superst.i.tions, it is certain there is something in them very pernicious to Mankind, and destructive to Religion; because the Injunction of superfluous Ceremonies makes such Actions Duties, as were before indifferent, and by that means renders Religion more burdensome and difficult than it is in its own Nature, betrays many into Sins of Omission which they could not otherwise be guilty of, and fixes the Minds of the Vulgar to the shadowy unessential Points, instead of the more weighty and more important Matters of the Law.

This zealous and active Obedience however takes place in the great Point we are recommending; for, if, instead of prescribing to our selves indifferent Actions as Duties, we apply a good Intention to all our most indifferent Actions, we make our very Existence one continued Act of Obedience, we turn our Diversions and Amus.e.m.e.nts to our eternal Advantage, and are pleasing him (whom we are made to please) in all the Circ.u.mstances and Occurrences of Life.

It is this excellent Frame of Mind, this _holy Officiousness_ (if I may be allowed to call it such) which is recommended to us by the Apostle in that uncommon Precept, wherein he directs us to propose to ourselves the Glory of our Creator in all our most indifferent Actions, _whether we eat or drink, or whatsoever we do._ [4]

A Person therefore who is possessed with such an habitual good Intention, as that which I have been here speaking of, enters upon no single Circ.u.mstance of Life, without considering it as well-pleasing to the great Author of his Being, conformable to the Dictates of Reason, suitable to human Nature in general, or to that particular Station in which Providence has placed him. He lives in a perpetual Sense of the Divine Presence, regards himself as acting, in the whole Course of his Existence, under the Observation and Inspection of that Being, who is privy to all his Motions and all his Thoughts, who knows all his _Down-sitting and his Up-rising, who is about his Path, and about his Bed, and spieth out all his Ways._ [5] In a word, he remembers that the Eye of his Judge is always upon him, and in every Action he reflects that he is doing what is commanded or allowed by Him who will hereafter either reward or punish it. This was the Character of those holy Men of old, who in that beautiful Phrase of Scripture are said to have _walked with G.o.d?_. [6]

When I employ myself upon a Paper of Morality, I generally consider how I may recommend the particular Virtue which I treat of, by the Precepts or Examples of the ancient Heathens; by that Means, if possible, to shame those who have greater Advantages of knowing their Duty, and therefore greater Obligations to perform it, into a better Course of Life; Besides that many among us are unreasonably disposed to give a fairer hearing to a Pagan Philosopher, than to a Christian Writer.

I shall therefore produce an Instance of this excellent Frame of Mind in a Speech of _Socrates_, which is quoted by _Erasmus_.

This great Philosopher on the Day of his Execution, a little before the Draught of Poison was brought to him, entertaining his Friends with a Discourse on the Immortality of the Soul, has these Words: _Whether or no G.o.d will approve of my Actions, I know not; but this I am sure of, that I have at all Times made it my Endeavour to please him, and I have a good Hope that this my Endeavour will be accepted by him._ We find in these Words of that great Man the habitual good Intention which I would here inculcate, and with which that divine Philosopher always acted. I shall only add, that _Erasmus_, who was an unbigotted Roman Catholick, was so much transported with this Pa.s.sage of _Socrates_, that he could scarce forbear looking upon him as a Saint, and desiring him to pray for him; or as that ingenious and learned Writer has expressed himself in a much more lively manner: _When I reflect on such a Speech p.r.o.nounced by such a Person, I can scarce forbear crying out,_ Sancte Socrates, ora pro n.o.bis: _O holy Socrates, pray for us_. [7]