The Government of the Tongue, Section 7
SECT. VII. Of Scoffing and Derision.
THERE is also another fault of the Tongue injurious to our neighbor, and that is Derision and Mockery, and striving to render others as ridiculous and contemtible as we can. This in respect of the subject matter differs from the other of Detraction, as much as folly or deformity do's from vice: yet since injuries as well as benefits, are to be mesured by common estimation, this may come in balance with the other. There is such a general aversation in human nature to contemt, that there is scarce any thing more exasperating. I will not deny but the excess of that aversation may be level'd against Pride: yet sure scorn and disdain never sprung from humility, and therefore are very incompetent Correctors of the other; so that it may be said of that, as once it was of Diogènes, that he trampled on Plato's Pride with greater of his own.
2. NOR is this injury enhanced only by the resentment of the sufferer, but also by the way of inflicting it. We generally think those are the severest marks of infamy, which are the most indelible. To be burnt in the hand or pilloried, is a more lasting reproch then to be scourged or confined; and it is the same in this case, for here commonly Wit is the Lictor, which is arm'd with an edg'd tool, and leaves scars behind it. The reproch of rage and fury seem to be writ in Chalk or Lead, which a dispassionate hearer easily wipes out, but those of wit are like the Gravers burine upon Copper, or the corrodings of Aqua-fortis, engrave and indent the Characters that they can never be defaced. The truth of this daily experience attests. A dull contumely quickly vanishes, no body thinking it worth remembring, but when tis steel'd with Wit, it pierces deep, leaves such impressions in the fancy of the hearers, that thereby it gets rooting in the memory, and will scarce be eradicated: nay sometimes it happens to survive both speaker and hearer, and conveys it self to posterity; it being not unusual for the sarcasms of Wit to be transmitted in story. And as it thus gives an edg, so also do's it add wings to a reproch, makes it fly abroad in an instant. Many a poor mans infirmities had bin confined to the notice of a few relations or neigbors, had not some remarkable strain of drollery scatter'd and dispersed them. The jest recommends the Defamation, and is commonly so incorporate with it, that they cannot be related apart. And even those who like it not in one respect, yet are many times so transported with it in the other, that they chuse rather to propagate the contumely, then stifle the conceit. Indeed Wit is so much the Diana of this Age, that he who goes about to set any bounds to it, must expect an uproar, Acts 19.28. or at least to be judged to have imposed an envious inhibition on it, because himself has not stock enough to maintain the trade. But how ever sharp or unexpected the censure may seem to be, yet tis necessary that plain downright truth should somtimes be spoken; and I think that will bear me out, if I say tis possible men may be as oppressive by their parts, as their power; and that God did no more design the meaner intellectuals of some for triumphs to the pride and vanity of the more acute, then he did the possessions of the less powerful, as a prey to the rapine and avarice of the mighty.
3. AND this suggests a yet farther aggravation of this sin, as it is a perverting of Gods design, and abuse of the talent he has committed to men in trust. Ingenuity and quickness of parts, is sure to be reckoned in the highest ranks of Blessings, and an instrument proper for the most excellent purposes: and therefore we cannot suppose the Divine Wisdom so much short of Human, as not in his intention to assign it to uses worthy of it. Those must relate either to God, our selves, or our neighbors. In respect of God, it renders us more capable of contemplating his Perfections, discerning the Equity and Excellence of his Laws, and our obligations to obedience. In regard of our selves it makes us apprehend our own interest in that obedience; makes us tractable and perswasible, contrary to that Brutish stub bornness of the Horse and Mule, which the Psalmist reproches, Psal. 32.9. Besides it accommodates us in all the concerns of Human life, forms it self into all those useful contrivances, which may make our being here more comfortable: especially it renders a man company to himself, and in the greatest dearth of Society, entertains him with his own thoughts. Lastly, as to our neighbors, it renders us useful and assistant. All those Discoveries and Experiments, those Arts and Sciences, which are now the common tresure of the world, took their first rise from the ingenuity of particular persons: and in all personal Exigencies wherein any of us are at any time involved, we need not be told the usefulness of a wise adviser. Now all these are emploiments commensurable to the faculty from whence they flow, and that answer its excellence and value; and he that so bestows his talent, gives a good account of his trust. But I would fain know under which of these Heads Derision of our Neighbor comes in: certainly not under that of being assistant to him. It would be a sorry relief to a poor indigent wretch, to lavish out wit upon him, in upbraiding of his misery. And is not this a parallel case? Is it not the same Barbarism, to mock and reproch a man that wants the gifts of Nature, as him that wants those of Fortune? Nay perhaps it may be more, for a Beggar may have impoverisht himself by his own fault, but in Natural defects there is nothing to be charged, unless we will fly higher, and arraign that Providence that hath so dispensed. In a word, as the Superfluities of the Rich are by God assign'd as the store-house of the poor, so the Abilities of the Wise are of the ignorant: for tis a great mistake, to think our selves Stewards in some of Gods gifs, and proprietaries in others. They are all equally to be emploied, according to the designation of the Donor, and there is nothing more universally design'd by him, then that mankind should be equally helpful to one another. Those therefore whom God hath blest with higher degrees of sagacity and quickness, ought not to look down on others as the objects of their contemt or scorn, but rather of their care and pity, endeavoring to rescue them from those mischiefs, to which their weakness may expose them, remembring still, that God might have changed the Scene, and made themselves what they see others. It is part of Jobs justification of his integrity, that he was eies to the Blind, and feet to the Lame, Job. 29.25. (i. e.) he accommodated his assistances to all the wants and exigencies of others: and sure tis no less the part of a good man to do it in the Mental then in the Corporeal defects.
4. BUT alas many of us would rather put a stumbling block in the way of the Blind, pull away the Crutch from the Lame, that we may sport our selves to see them tumble: such a sensuality we have in observing and improving the imperfections of others, that it is become the grand excellence of the Age to be Dextrous at it, and Wit serves some men for little else. We are got indeed into a merry world, Laughing is our main business; as if because it has bin made part of the Definition of man, that he is Risible, his man-hood consisted in nothing else. But alas, if that be all the use men have of their understandings, they were given them to little purpose, since mere Idiots can laugh with as much plesure and more innocence then they; and it is a great instance how extremes may be brought to meet, that the excess of Wit in the one, and of Folly in the other, serve to produce the same effect.
5. YET so voracious is this humor now grown, that it draws in every thing to feed it. There is not game enough from the real folly of the world, and therefore that which is the most distant from it must be stampt with its mark. Tis a known story of the Frier who on a fasting day bid his Capon be Carp, and then very Canonically ate it; and by such a transubstantiating power our Wits bid all seriousness and consideration be formality and foppery, and then under that name endeavor to hunt it out of the world. I fear moral honesty fares not better with some of them then moral prudence. The old Philosophical vertues of Justice, Temperance, and Chastity are now hist off the stage, as fit only for the Antiquated set of Actors, and he that appears in that equipage, is by many thought more ridiculous, then he that walks the street in his Ancestors trunk-hose. Nay indeed vice its self is scarce secure if it have not the grand accomplishment of impudence: a puny blushing sinner is to be laught out of his Modesty, tho not out of his sin; and to be proof against their scorns he must first be so against all the regrets of his own mind.
6. AND if mere Ethnic virtue, or shame-fac'd vice have this treatment, Christian Piety must expect worse: and so indeed it finds, its possessors being beyond all others exposed to their scorn and contemt. Nor is it strange it should be so, such men being made, as it is Wisd. 2.14. to reprove their waies, they think in their own defence they are to deride theirs. This is it indeed which gives a secret sting and venem to their reproches: other men they abuse as an exercise of their Wit, but these in defence of the party. So Julian after his Apostacy, thought it a more effectual way to persecute the Christians by taunts and ironies, then by racks and tortures, as thinking it more possible to shame, then fright them out of their religion. And the stratagem seems to have bin reassumed by many in this Age, and I fear with too great success: for I doubt not there are divers who have herded themselves amongst these profane Scoffers, not that they are convinced by their reasons, but terrified by their contumelies; and as some Indians are said to worship the Devil, that he may not hurt them; so these chuse to be active, that they may not be passive in the contemts flung upon Religion: such men forget the dreadful denunciation of Christ against those that shall be ashamed of him and his words, Mat. 8.38.
7. As for those who, upon a juster estimate, find the advantages of piety worthy to be chosen, and take it with all its necessary ignominies, they have the encouragement of very good company in their sufferings. The Psalmist long ago had his share, when not only Those that sa…e in the gate spake against him, but the drunkards made songs upon him, Psalm. 69.12. Twas also the Prophet Jeremies complaint, I am in Derision daily, every one mocketh me, Jer. 20.7. Nay our blessed Lord himself was derided in his life by the Pharisees, Luke 16.14. mocked and reviled at his death by the Priests, the Elders, the Soldiers; nay by casual passengers, Mat. 27.39. And shall the servant think himself greater then his Lord? Shall a Christian expect an immunity from what his Savior has born before him? (He that do's so, is too delicate a member for a crucified head.) No sure, let us rather animate our selves, as the Apostle exhorts, by considering him who as well despised the shame, as endured the cross for us, Heb. 12.3. and who has not only given an example, but proposed a reward, a Beatitude to those who are reviled for righteousness sake, Mat. 3.11. And when this is soberly ponder'd, 'twill sure make it easy for us to resolve with holy David in a like case, I will be yet more vile, 2 Sam. 6.22.
8. BUT to return from this digression, to those who thus unhappily employ their parts, let me propose to them, that they would borrow every day some few minutes from their mirth, and seriously consider, whether this be (I need not say a Christian, but) a manly exercise of their faculties. Alas when they have rallied out the day from one company to another, they may sum up their account at night in the wise mans simile, their Laughter has bin but like the crackling of Thorns under a pot, Ecclus. 6.7. made a little brisk noise for the present, and with the sparkles perhaps annoied their Neighbors, but what real good has it brought to themselves? All that they can fancy is but the repute of Wit. But sure that might be attainable some other way. We find the world affected to new things, and this of Derision and Abuse to others is so beaten a road, that perhaps the very variety of a new way would render it acceptable. They are the lighter substances that still swim away with the stream, the greater and more solid bodies do somtimes stop the current: and sure 'twere a noble essay of mans parts to stem this tide, and by a more useful application of their own faculties, convince others that theirs might be better emploied. Tis said of Anacharsis, that at a feast he could not be got to smile at the affected railleries of common Jesters, but when an Ape was brought in he freely laught, saying, an Ape was ridiculous by nature, but men by art and study. And truly tis a great contemt of human nature to think their intellects were given them for no better end then to raise that laughter, which a brute can do as well or better.
9. I would not be thought to recommend such a Stoical sourness, as shall admit of nothing of the cheerful pleasant part of Conversation. God has not sure bin more rigid to our Minds then to our Bodies: and as he has not so devoted the one to toil, but that he allows us some time to exercise them in recreation as well as labors, so doubtless he indulges the same relaxation to our Minds; which are not alwaies to be scrued up to the height, but allowed to descend to those easinesses of Converse, which entertain the lower Faculties of the Soul. Nor do I think those are ill emploied in those little skirmishes of Wit, which pass familiarly between intimates and acquaintances, which besides the present divertisement, serve to whet and quicken the fancy. Yet I conceive this liberty is to be bounded with some Cautions: as first in these encounters, the Charge should be Powder, not Bullets; there should nothing be said that should leave any ungrateful impressions, or give any umbrage of a spightful intent. The world wants not experiments of the mischiefs have happened by too severe Railleries: in such Fencing, jest has proved earnest, and Florets have oft turn'd to Swords, and not only the Friendship, but the Men have fallen a Sacrifice to a Jest.
19. SECONDLY this is to have the same restriction with all other recreations, that it be made a divertisement, not a trade. Tis an insinuating thing, and is apt to encroch too much upon our time, and God knows we have a great deal of business of this world, and much more for the next, which will not be don with laughing, and therefore tis not for us to play away too much of that time, which is exacted by more serious concerns. Tis sure we shall die in Earnest, and it will not become us to live altogether in Jest. But besides this stealth of our time, tis apt to steal away mens hearts too, make them so dote upon this kind of entertainment, that it averts them from any thing more serious. I believe I may appeal to some who have made this their business, whether it go not against the hair with them to set to any thing else: and having espoused this as their one excellence, they are willing to decry all others, that they may the more value themselves upon this. By this means it is, that the gift of Raillery has in this Age, like the lean kine, devoured all the more solid worthy qualifications; and is counted the most reputable accomplishment. A strange inverted estimate, thus to prefer the little ebullitions of Wit, before solid reason and judgment. If they would accommodate their Diet at the same rate, they shall eat the Husk rather then the Kernel, and drink nothing but froth and bubbles. But after all, Wisdom is commonly at long running justified even of her Despisers; these great Idolaters of Wit often dashing themselves upon such Rocks, as make them too late wish, their Sails had bin less, and their Ballast more. For the preventing therefore of more such wracks, I wish the present caution may be more adverted to, not to bestow an unproportionable part of our time or value on this slight exercise of mans slightest Faculty.
11. A third Caution in this matter, is to confine our selves to present Company, not to make absent Persons the Subject of our mirth. Those freedoms we use to a mans face as they are commonly more moderate, so they are more equitable, because we expose our selves to the like from him; but the back blows are disingenuous, and give suspicion we intend not a fair trial of Wit, but a cowardly murder of a mans fame. Twas the precept of the Philosopher, Deride not the absent, and I think it may well be so of the Politician: there being nothing more imprudent as to our civil concerns then the contrary liberty. For those things never die in the company they are first vented in (nay perhaps the hearer is not willing his wit should so soon expire;) and when they once take air, they quickly come to the notice of the derided Person, and then nothing in the world is more disobliging. Twas a sober precept given one, not so much as to laugh in compliance with him that derides another, for you will be hated by him he derides. And if an accessary be hated, sure much more the principal: and I think I may say, there are many can sooner forgive a solemn deep contrivance against them, then one of their jocular reproches: for he that designs seems to acknowledg them considerable, but he that mocks them, seems to think them too low for any thing but contemt: and we learn from Aristotle, that the mesure of anger is entirely taken thence; men being so far provoked, as they imagine they were slighted or affronted. In mere secular wisdom it will therefore become men to consider, whether this trade be like to turn to account, or whethere it be worth the while, at once to make a jest and an enemy.
12. AND if it be imprudent to make man our enemy, tis much more to make God so, by levelling our blowes at any thing sacred: but of that I have already had occasion to speak, and shall not repete; only give me leave to say, that besides the profaner sort of jests, which more immediately reflect on him, he is concern'd in all the unjust reproches of our brethren, our love to them being confirm'd by the same divine Sanction with our reverence to him: and sure nothing is more inconsistent with that love, then the exposing them to that contemt we are our selves so impatient of. In a word what repute soever this practice now has of Wit, it is very far from wisdom to provoke God that we may also disoblige man: and if we will take the Scripture estimate, we shall find a Scorne is no such honorable Epithet as we seem to account it. Solomon do's almost constantly set it in opposition to a Wise man: thus it is, Prov. 9.8. and again, Chap. 13.1. and many other places; and on the other side, closely links it with the Fool: and that not only in title, but in punishment too, Judgments are prepared for scorners, and stripes for the back of fools, Prov. 19.29. So that if our Wits think not Solomon too dull for their Cabal, we see what a turn he will give to their present verdict.
13. AND if these reproches which aim only at ostentation of Wit, be so unjustifiable, what shall we say to those, that are drawn with blacker lines, that are founded in Malice or Envy, or some undermining design? Every man that is to be supplanted, cannot alwaies be attaqued with a down-right battery: perhaps his integrity may be such, that, as 'twas said of Daniel, Chap. 6.4. They can find no occasion against him: and when they cannot shake the main Fort, they must try if they can possess themselves of the out-works, raise some prejudice against his discretion, his humor, his carriage, and his most extrinsic adherents, and if by representing him ridiculous in any of these, they can but abate mens reverence to him, their confidence of him will not long hold out; bare honesty without some other adornment, being lookt on as a leaf-less tree, no body will trust himself to its shelter. Thus the enemies of Socrates, when they could no other way suppress his reputation, hired Aristophanes a Comic Poet to personate him on the stage, and by the insinuations of those interludes, insensibly conveied first a contemt, and then a hatred of him into the hearts of the people. But I need not bring instances of former times in this matter, these being sufficiently verst in that mystery.
14. IT is not strange that men of such designs, should summon all their Wit to the service, make their Railleries as picquant as they can, that they may wound the deeper: but methinks 'tis but a mean office they assign their Wit, to be (I will not say the Pander, that being in this Age scarce a title of reproch, but) the executioner or hangman to their malice. Christ bids us be wise as Serpents, yet adds withall harmless as Doves; Mat. 10.18. but here the Serpent has quite eat up the Dove, and puts a Vultur in the place, a creature of such sagacity and diligence in pursuit of the prey, that 'tis hard for any art or innocence to escape its talons.
15. THERE is yet another sort of Contumelious Persons, who indeed are not chargeable with that circumstance, of ill employing their Wit, for they use none in it. These are people whose sole talent is Pride and Scorn; who perhaps have attained the Sciences of dressing themselves finely, and eating well, and upon the strength of those excellences, look fastidiously, and speak disdainfully on any that want them; concluding if a man fall short of their Garniture at the Knees and Elbowes, he is much inferior to them in the furniture of his Head. Such people think crying, O ridiculous! is an ample Confutation of any thing can be said; and so they can but despise enough, are contented not to be able to say why they do so. These are, I confess, the most innocent kind of Deriders in respect of others, what they say having not edg enough to cause any smart. The greatest hurt they do is to themselves, who tho they much need, yet are generally little capable of a rescue, and therefore I shall not clog the present discourse with any advise to them: I shall chuse rather to conclude with enforcing my Suit to the former, that they would soberly and sadly weigh the account they must one Day give of the Emploiment of their Parts, and the more they have hitherto embeazled them, the more to endeavor to expiate that unthriftiness, by a more careful Managery for the future; that so instead of that vain, emty, vanishing Mirth they have courted here, they may find a real, full, and eternal Satisfaction in the Joy of their Lord.