If the great ones of the clergy, as well as the laity of any country whatever, had no value for earthly pleasures, and did not endeavour to gratify their appetites, why are envy and revenge so raging among them, and all the other passions improved and refined upon in courts of princes more than any where else, and why are their repasts, their recreations, and whole manner of living always such as are approved of, coveted, and imitated by the most sensual people of that same country? If despising all visible decorations they were only in love with the embellishments of the mind, why should they borrow so many of the implements, and make use of the most darling toys of the luxurious? Why should a lord treasurer, or a bishop, or even the grand signior, or the pope of Rome, to be good and virtuous, and endeavour the conquest of his passions, have occasion for greater revenues, richer furniture, or a more numerous attention, as to personal service, than a private man? What virtue is it the exercise of which requires so much pomp and superfluity, as are to be seen by all men in power? A man has as much opportunity to practise temperance, that has but one dish at a meal, as he that is constantly served with three courses, and a dozen dishes in each: One may exercise as much patience, and be as full of self-denial on a few flocks, without curtains or tester, as in a velvet bed that is sixteen foot high. The virtuous possessions of the mind are neither charge nor burden: A man may bear misfortunes with fortitude in a garret, forgive injuries a-foot, and be chaste, though he has not a shirt to his back: and therefore I shall never believe, but that an indifferent sculler, if he was intrusted with it, might carry all the learning and religion that one man can contain, as well as a barge with six oars, especially if it was but to cross from Lambeth to Westminster; or that humility is so ponderous a virtue, that it requires six horses to draw it.