is a politick Contrivance of Pride to aspire after Glory by seeming to shun it When a Man openly professes his Desire of Esteem he meets with a great many Emulators and Rivals who observing his Designs are so much the more eager to stand in his Light with their own Esteem and more vigorously endeavour to deprive him of the Esteem of other Men with how much greater Ardour he reaches after it But when a Man seems to despise this Esteem of the World which is so much courted and sought after then as he voluntarily separates himself from the Number of those who directly aim at it he 's very well thought of Men like his Disinterestedness and would even force him to accept of that which he seems to refuse Gloria says St. Augustine sequitur fugientem Moreover Merit and Fortune have always been at Daggers-draw for the Upper-hand in the way to Glory Grandees are invested by the Priviledge of Fortune with the most illustrious Honours which usually attract the Affections of the Multitude The Philosophers maintaining the Rights and Properties of Vertue and Wisdom opposition to Fortune have rais'd as it were a Party of Confederates against Grandeur and Renown being uncapable of obtaining it they betake themselves to contemn and despise it ' They made a Show of renouncing that ambitious Desire which makes Men cringe and run after the Dispensers of the Goods of Fortune lest an eager Officiousness might be a tacit Confession of their Inferiority and because the Multitude condemn'd 'em by their interested Conduct they pretended to despise vulgar Esteem and popular Applause but let 'em once change their Condition they 'll presently be of another Mind But the Irregularity consists principally in this That our Thoughts are so much taken up with gaining an Esteem amongst Men that we don't take time to think of approving our selves to God Not but the Approbation of God seems to us in the Bottom more precious and valuable than Men's Esteem But it falls out thus because to obtain the Esteem of Men 't is not requisite that our Heart should be chang'd it suffices that we disguise our selves to the Eyes of the World whereas we can't approve our selves to God unless we change the very Foundation of our Heart Now 't is no hard matter for Self-love to put on a counterfeit Visage but 't is a point of Difficulty to be willing in good Earnest to become new Men. CHAP. XVI Where we consider the Second Irregularity of Pride OUr excessive Desire of Esteem inspires us with an ardent Desire to have estimable Qualities and an extream Dread of being stain'd with those Faults which do uâ— a Disparagement in the Minds of Men or oâ— betraying our selves by not raising a very advantagious Opinion of our Persons Now as we are perswaded of what we desire and of what we vehemently dread it happens that we either conceive too good on Opinion or fall into an excessive Distrust of ouâ— selves The first of these Faults is term'd Presumption the Second Timorousness and tho' they seem opposite yet they both spring from the same Original or rather they are but the very same Fault under two differenâ— Forms Presumption is a confident Pride and Timorousness is a Pride fearful of betraying it self We are inclin'd to one or the otheâ— according to the Diversity of our Temperament A predominancy of Blood usually makes Men assur'd and perswaded of what is for their Profit and Advantage hence arises Confidence Melancholly causes a Man to believe whatsoever he fears 't is the Principle of Distrusts and groundless Suspicions But Diffidence and Confidence are both grafted upon the Stock of Pride seeing they both spring from the excessive Love of Esteem which is the First-born of our Irregularities 'T is the Opinion of all the World that a presumptuous Man values himself too highly But I may venture to say against all the World that he esteems not himself enough and that his Fault lies in a Defect and not 〈◊〉 of Elevation beyond what he really 〈…〉 truly sâ—nsible that he 's endu'd 〈…〉 Excellency than the Object 〈…〉 that the Desert of the perishing Man 〈◊〉 〈◊〉 light and inconsiderable if weigh'd 〈◊〉 â—n equal Balance with that 〈◊〉 the immortal Man Yet t is not to be wonder'd that he had rather consider himself with relation to Time than Eternity since in the first of these Views he usurps Glory ascribing all to himself and none to the Supreme Being whereas in the prospect of Eternity he 's oblig'd to derobe himself of all his own Glory to offer it a Sacrifice to God Strange Blindness Which permits him not to see any other real Happiness but what is confounded with the Glory of God But yet I own That in one sense a Man may esteem himself too much and that 't is common to see Persons have immoderate Pretensions to Humane Glory To know this we need only call to Mind what we have already said that the Love of Esteem was engraven in our Hearts with relation to Society For thence it follows that they have a Right to the greatest share of this outward Glory who most promote the Good of Society and are most considerable in the Eyes of the Publick whether thro' their Services Offices or the Eminency of the Rank to which Providence may have ty'd Dominion Great Persons have reason to pretend to external Homages because these things are measur'd with respect to Society But they 'd be vain and unreasonable if they suppos'd the intrinsick Foundation of their Merit to be ever the greater upon this account than that of other Men and would not own that theirs is a Preference of Order and not of real Excellency for again I say that the Advantages of the mortal Man are nothing if compar'd with those of Him who subsists to Eternity Nay so far are they from this that the whole temporal Society of Men taken all together with its various Governments Power Dignities c. don't counterbalance the Immortality of one Man CHAP. XVII Of the Third Irregularity that goes to make up Pride which is Vanity THe excessive Love of Esteem does not only deceive us by perswading us that we have those good Qualities and Accomplishments which we really want But also makes us take for Sources of Glory either estimable Goods or even the most inestimable Objects The end of Vanity is consecrated by the Custome of making the same Estimate of that Man's Disposition who attributes to himself those Qualities which he truely possesses that we do of his who endeavours to build a Foundation of Honour upon false Advantages It seems that Man's Vanity commenced when he lost the Sources of his real Glory by quitting that State of Sanctity and Happiness wherein God had originally plac'd him For being unable to renounce the Desire of Esteem and finding nothing worthy of it in himself after Sin or rather not daring after that to cast a steady view upon himself when he
their State and Elevation their Courteousness and Civility is owing to a confirm'd and as they think incontestable Opinion of their Superiority To be certify'd of this you shall see those very Persons which are so Affable and Modest to those that are extreamly Below 'em Haughty and Insupportable towards those who are almost their Equals the Reason is undoubtedly this That the Civilities they shew to those who are much their Inferiors seem to 'em of no unlucky Consequence they are sure their Civilities and Condescensions won't be taken in a literal Sense and they may gain the Name of Courteousness without blemishing their Rank But the Case is not the same when they have to do with such as may enter into a kind of Comparison with 'em as the Distance that separates 'em from these latter is not very great their Pride seeks to extend and enlarge it as much as lays in its Power and puts 'em upon doing a Thousand unreasonable and unnatural Things that they may cause all the World to take notice of that which they are afraid is not sufficiently remark'd There are certain Temporal Advantages which we take for Sources of Glory tho' in themselves and separately from the Use Men make of 'em they deserve neither Esteem nor Commendation but we must bring under this Head That Man oftentimes values himself upon such Qualities as render him ridiculous I don 't only mean those who affect such Accomplishments as they are not really endow'd with tho' 't is this that properly makes those we term ridiculous People or Naturals Men give this Quality to whom they please and laugh at the Cost of whom they think fit It may be if there were an Order of reasonable Creatures exempt from our Imperfections they 'd find the Ridiculousness of Humane Nature to be greater than we imagine Man indeed consider'd in his natural Excellency is assuredly a Work of God most worthy of Admiration But this is because he 's Admirable in one sense and Ridiculous in another Is there any Thing for Instance more unsuitable to our natural Dignity than the Vanity which is display'd in Luxury of Habits and Superfluity of Cloaths is it not a more Ridiculous thing than all that Men use to laugh and make sport at that Embroidery and Gilding should be Ingredients in the Formal Reason of Esteem that a Man well Dress'd should claim an Exemption from the Lash of Men's Tongues more than another that an immortal Soul should give its Esteem and Consideration to Horses Equipages Furnitures Liveries c. and that we should attribute that Glory to the Ornament of the Body which is the most glittering Jewel of the Soul Cicero reproaches it he calls One who left off the Glory of his Profession to follow this ridiculous Vanity Virum in dicendis causis bene vestitum But he need not have pass'd this flouting Jeer only upon one Man who follow'd the common Prejudice but in general upon all Mankind who may justly be reproach'd for being in so great want of Glory that they are put to the shift to seek for it even in that whose primitive Design was to serve for a covering of their Shame and Nakedness The Art of Danceing which some People seriously study is a Quality that would render us Ridiculous if consider'd in that high and lofty Situation wherein we are plac'd by Nature and Religion An immortal Soul Dancing and Capering is an Object equally odious and ridiculous I know indeed this Ridiculousness does not appear because 't is too general Men never laugh at themselves and consequently they are not much affected by this universal Ridiculousness wherewith all or at least the greatest part of Mankind are liable to be charg'd But their Prejudice does not change the Nature of Things and the wide Disagreement between their Actions and their natural Dignity is no less Real for being conceal'd from their Imagination But what is more grievous Men don't only value themselves upon Qualities which would make 'em Ridiculous could they but duely weigh and consider 'em but also seek to gain a Reputation by Crimes and Villanies We have said before that Men tye Reproach and Disgrace to Unfortunate but Esteem and Credit to Successful Crimes Theft and Murther which are Harbingers to the Gallows are disdain'd in a private Man but in a Potentate the greatest Robberies and most notorious pieces of Injustice which mount him to the Empire of the World are very well thought of Old Rome is a famous Example of this In her Birth she was a Colony of Rogues and High-way Men who fled to her Sanctuary for an Impunity of their Crimes Afterwards she was a Re-publick of Murderers who extended their Injustices far and wide over all the Earth So long as these Villains make it their Business to rob and plunder Passengers to banish Peace and Security from a little Corner of the World to enrich themselves at other Men's Cost they have no very creditable Reputation and indeed they don't so much as pretend to Glory But no sooner does a notable Prosperity put 'em in a Condition to rob whole Nations and signalize their Fury and Injustice by dragging Princes and Sovereigns to their Triumphal Chariots but they have no more to say of Impunity they pretend to Glory they don't only dare to justify but also consecrate their famous Robberies They assemble as it were the whole Universe in the Pomp of their Triumphs to expose to open View the success of their Crimes They open their Temples as if they 'd bring in Heaven it self for an Accomplice of their Ravages and Fury Moreover There are very many things which Men esteem meerly as they relate to some or other of their Infirmities Pleasure many times makes 'em think Debauchery honourable Riches are beholding to poor People's greedy Desires for all the Consideration they have in the World Puissance derives its Worth from a certain Power of doing what one list which is the most dangerous Present that can be made to Men Honours and Dignities draw their principal Lustre from our Ambition and so it may truly be said That our Depravation and Irregularity is the only Source of the Glory of most temporal Things CHAP. XVIII Where we continue to examine the Characters of Men's Vanity OUr Vanity is so palpable and manifest in all these Things that we need not be at any trouble to find it out For what a piece of Blindness is it for a Man to value himself upon those Advantages which don 't go to make up the Merit of his Person and upon such Things as render us ridiculous by shewing the extream Disproportion betwixt what we are and what we ought to be Or lastly upon criminal Things and consequently those which are essentially Shameful and Unworthy But methinks one may at first sight make quite another Judgment of the Qualities of the Soul which are reduc'd to intellectual Qualities that belong to the Understanding and Virtues that belong to
the Extravagancies of a Man pufft up with Presumption who prefers himself before those to whom he justly owes Respect and Veneration No by no means I know there is an Excess and a criminal Excess in this Disposition of Heart But perhaps this Excess may not consist in that wherein Men fancy it does And to declare my Opinion the Irregularity proceeds not so much from this That Men esteem themselves too much but that they value themselves at too low a Rate I say that they value themselves at too low a Rate and do not esteem themselves enough because they think they are preferable to other Men who have the same Nature and Perfections A Man that values himself upon any exterior Advantage that distinguishes him seems by that very Thing to renounce the Perfections of Humane Nature which are common to him with the rest of Mankind Such a Man's Condition is much like Nero's who being in a Capacity of valuing himself upon the Character of Emperour aspir'd at the Glory and Credit of seeming a good Coachman Nothing certainly is so noble in Man as Man He may be said in some Sense to despise himself that would set a Value on himself principally by those Advantages which make the Difference of Conditions and Distinction of Persons in Society since this is to despise what is most of all estimable in his Nature We must here reverse the Ways and Methods of Pride as Pride seems desirous of reversing and overthrowing the Methods of Providence External Advantages ought to be an Occasion of rendering to God the Homage that is due to him and not of derobing him of what is his Right Those who have Capacities and Opportunities of soaring above the level of their Brethren don't much value or mind these Things But when Fortune as they term it or the Injustice of Men has dispossess'd 'em of these Advantages Nature does not fail 'em and having no longer a Sense of this imaginary Grandeur which drew its Original from outward Things they still are sensible of their natural Grandeur and Excellency whose lawful Effect ought to be this To make 'em endure with a generous Indifferency the Contempt and Scorn of all the World but which notwithstanding thro' an Effect of their Corruption serves to render 'em inflexible and to sow in their Soul which does not deserve it the Seeds of a discontented Pride which though commanded by Fear to hold its Peace yet upon the least Opportunity of appearing bursts forth and shews that in whatsoever Condition Men happen to be they are no more tractable to bear the Contempt of a King than of a Beggar The Grandeur at which Pride aspires consists in two Things First to extend and enlarge and then to continue and perpetuate it self to enlarge it self maugre the narrow and limited Condition of Corporeal Nature and to perpetuate it self maugre the Fate of temporal Things which are allotted so short and transient a Duration 'T is not requisite to shew that our Vanity fails of obtaining these two Ends at which it aims This sufficiently appears to every Man since the Enlargement of Conquests is but an Enlargement and Extension of Injustice rather than Excellency and the Marbles which seem to perpetuate our Glory do for the most part but eternize our Vanity But Nature and Grace are more happy than Corruption Nature expands and spreads Man as it were over all the Universe by affixing his Senses to outward Objects and making by that means the Majesty Beauty Magnificence and Value of all those parts of the World which raise in us the greatest Admiration and Wonder Grace extends Man to yet larger Dimensions thro' the Commerce it procures him with God and on the account of Immortality we are not careful to make an imaginary Enlargement when we have a real One nor buisy and torment our selves that we may live in the Memory of other Men being assur'd of Living eternally in our selves and God So Death appointed and design'd by God to confound the Designs and Intrigues of our Pride this Minister of his Majesty and Justice which makes him so signal a Reparation and Satisfaction for the Insolency of our desire to glorify our selves even in despight of his Will does but confirm us in the Sentiment of this Elevation of the Man who follows Nature and is attended by Grace This is a vain Piece of Grandeur which accompanies a Prince when seated on the Throne but attends him not in the Bed of Infirmity which stands at his Elbow during Life and Health but disappears and vanishes at the moment of Death which is seen by us but not by the Eyes of his own Mind All the World remarks and sees in him the Master of other Men whilst he discovers in himself a Man wearied and afflicted and presently yielding to the Laws of Mortality Wherefore I will not cloath my self with Goods Riches Possessions Offices Dignities Glory Knowledge Eloquence memorable Actions Applause to aggrandize and augment the Phantome of Pride and to appear more Great and Excellent than the rest of mankind But I 'le cut off the Tumour the forc'd Grandeur and unnatural Extension by removing the Objects of Concupiscence and keeping my self at the common Level I shall get more by this humble Equality than a proud and haughty Preference would ever have done I 'le invest my self with all the Splendors of Heaven and Beauties of the Earth with the Blessings of Grace and the Treasures of Nature that I may render all these things to their bountiful Donor and find in this very Restitution such a Glory as I never could meet with in all my Usurpations I shall elevate my self above all outward Things by the distinct Idea of my own Perfections whereof they are in no wise capable but like a Ball I shall rebound so high only that I may descend and fall lower in his Presence who is the Author and Fountain of all my Perfections and who is also able infinitely to vary and diversify the Sentiments of my Excellency and his own Bounty Ambition thinks to be advanc'd to a lofty Pitch and to elevate it self beyond an Equality with other Men because it puts us in a State of commanding them and indeed 't is in the right of it according to the System of Pride which measures the Price of those Advantages it possesseth meerly by the Degree of that Elevation to which they raise it beyond the common Level of Men. But in the first place 't is certain that Humane Authority gives them not an Empire and Dominion over the Mind of their Fellows Tho' perhaps they themselves think otherwise supposing that those exterior Deâ—erences and Submission we give them seem â—o be address'd to their Person whilst â—hey are really directed to their Fortune They who judge best of this Matter reâ—pect the Order of God and the Methods â—f his Wisdom in their Elevation and Preâ—erment They submit their Bodies to Prinâ—es and Rulers because they submit
the Heart since the one and the other make up what we term Personal Merit Yet if we look closely into the Matter we should find that this is far from being the Seat of such real Sources of Glory as is commonly imagin'd What if we grant the Philosophers who made choice of this sort of Advantages to raise themselves Esteem and Credit that there 's something more pure in their pretended Glory than in that which Fortune and the Prejudices of the World tye to external Goods yet we shall not fail to convince 'em of Vanity and perhaps in the bottom they will not appear more reasonable than the rest of Mankind The natural Qualities are Memory Apprehension and Judgment the acquir'd Qualities are Sciences or Arts and in general all experimental or speculative Knowledge which adorns our Mind by instructing us in that which we knew not before or which is useful to the purposes of Life Memory is not reckon'd to be very significant in point of Vain-glory. Men don't pretend to build much Grounds of Esteem upon this Faculty which appears from this That they think they may safely boast of having a good Memory without offending against Modesty and that they are not fearful of blemishing their Character by owning that they have a bad One 'T is to be imputed to this Reason That there being in Man Two Qualities Inferior which are serviceable to some higher and Superior which direct and rule the rest We naturally more esteem the Superior and ruling Faculties than the Inferior and instrumental such as Memory is which serves only to furnish the Understanding with Memoirs and some say that there are various Apartments in the Mind of Man and that when one Power is enlarg'd another is contracted and lessen'd whence 't is thought That Want of Memory betokens Wit and Judgment In general 't is certain That Men never own their Faults and Imperfections for any other reason but meerly to acquire a piece of Glory by vertue of this Confession which they value much more than the Quality they acknowledge themselves to want or to appease the Pride of others by an apparent Humility and oblige 'em by an artificious Dis-interestedness to render 'em their Due Men are as diligent and concern'd in point of Wit as they are neglectful and careless in point of Memory this appears both by the Sensibility they express when they are upbraided with the Want of it and by the delicate Pre-cautions their Modesty takes to shew that they are Witty tho' they don't pretend to it He that should openly say I have a great deal of Wit would be insupportable to Mankind yet this would be no more than what he commonly thinks but 't is requisite he should disguise his Thoughts and strive to gain a Commendation by seeming to turn his Back to it Men are undoubtedly very much beholding to this kind of Vanity seeing they owe to it very many agreeable Productions not to reckon the Pleasure they take in the Conversation of those Persons who act or speak by this Motive But indeed sometimes this Vanity becomes troublesome and unpleasant Whence arises the Habit Men have of contradicting in Company but from a secret Envy and Desire to make the World think that themselves are more Enlighten'd than others and better understand the Things spoken of or at least from a strong Perswasion they have of it themselves They oppose those who take an Ascendant and pretend to be Masters in Conversation more freely than others because thro' a Principle of Pride they can't away with the Pride of those who would be thought to have taller Understandings than their Brethren They more voluntarily contradict in a very great Company where there are many Witnesses of what is spoken than when they are privately Discoursing with a single Person with whom they can't enter into a Contestation because then the same Man would be Judge and Plaintiff both at once It also happens that Men contradict tho' they have nothing Material to urge for when themselves can't shew any specimen of Wit they strive at least to oppose the Glory of those who seek to make an Appearance of it To the same Principle may be imputed that Liberty which most Men take to blame the Conduct of their Superiours In this there is undoubtedly both Injustice and Blindness Injustice because they judge of what they neither do nor can understand it being impossible for private Persons that have not enter'd in the Councel of their Governours to know unless very imperfectly the Reasons of their Conduct Of Blindness because 't is commonly seen that those very Men who set up for Judges and Censurers of their Master's Actions prove very great Bunglers when they happen to be call'd to the like Employ and how should they be off of it since they are uncapable to frame a right and exact Judgment of what is before their Eyes It being a grand Rule among the common Sort That Adversity is a constant Token of Disgrace and Prosperity is a sufficient Ground of Esteem and Commendation Yet who is ignorant that Men confound an unfortunate Ingenuity with Ignorance and a fortunate Ignorance obtains the Glory of Ingenuity Nay I dare say and boldly maintain that few great Events are owing to Humane Prudence 't is the Concourse of Circumstances that causes the Happiness and Success of grand Exploits There be Heroes of Fortune if I may so express my self and those in a greater Number than Heroes of Merit But Wit taken for that vivacity and sprightliness of Imagination which makes us conceive things with Quickness and express 'em with Facility and Ease has a kind of Inconsistency with Judgment It most frequently happens that these impetuous ebullitions of Fancy embarass instead of directing us They are false Lights which lead us into Precipices Wit to define it in a word Is in the Hand of the Passions an Instrument of committing great Faults I don't say the same of Judgment which is undoubtedly the most Estimable of all the intellectual Qualities 'T is certainly a mistake to attribute great Things and Actions to Wit 'T is not Wit but Judgment that governs States disciplines Armies excels in Trading soars in the study of Arts and Sciences But not to set two Qualities at Variance which are in no wise opposite Wit must be said to be the Perfection of Judgment and Judgment reciprocally the Perfection of Wit yet with this difference That Judgment without Wit is Something whereas Wit without Judgment is worse than Nothing The reason of Men's general Mistake is because they imagine upon a Vulgar Prejudice that Wit is rarely found and Judgment is very common 't is quite and clean the contrary Wit that imagines invents refines and subtillizes in every Thing is frequently met with but Judgment which compares examines weighs considers the Connection and End of Things determines not it self but upon solid Reasons is the rarest Thing in the World Most Men have a Portion
at once but Self-love is mistaken for we are so far from losing all our five Senses that 't is certain we do not really lose one of them we don't become uncapable of Seeing Hearing and Speaking 'T is not the Nature of Things but the free Institution of God that hath affix'd these Perceptions of our Soul to the Organs of our Body to which they had naturally no more Relation than to the Matter which is hidden in the Center of the Earth howsoever Men may be prejudic'd in this Matter Would we say such a Man has lost his Sight the natural Disposition of whose Faculties God should have so chang'd as to have order'd that his Eyes should have no more Priviledge than the rest and that all the parts of his Body should be capable of Seeing This is the Idea of a Man that loses one way of perceiving and sees this infinite Abyss of Sensibility which is naturally in him adequately fill'd These Losses which prejudic'd Nature imagines it is at by Death become so much the more sensible as they are unavoidable and impos'd by a fatal Necessity which cannot be resisted Men have always look'd upon â—his Necessity as a dreadful Misery the irâ—egular Inclination they have to love forbidâ—en Things with so much the greater arâ—our which caused One to say Define vitiae â—rritare vetando augments and encreases â—heir Love of Life by the Impossibility they â—nd themselves under of extending its Liâ—â—its and makes 'em look upon Death with â—o much the more horour as they are uncaâ—able of avoiding it But had the Wisdom â—f God impos'd upon Men the necessity of â—iving as it has the necessity of Dying we â—ay be almost assur'd that in time they would â—e as much afflicted and troubled at the â—houghts of their Immortality as now they â—re at those of their Mortality Now the neâ—essity of Dying makes them attend more to â—â—e Pleasures than the Crosses of Life but â—â—en the necessity of Living would cause â—â—em to apply more regard and attention to â—â—e Evils than to the Agreements and Pleaâ—â—res of Life Our Soul assuredly owes a great part of its Repugnancy and Unwillingness to leave the Body to Custome and Prejudices to see this we need only reflect upon our past Life remark and muster up together all its Pleasures and seriously ask our selves whether all that countervails our past Grief and Trouble On one side what if it pleas'd the Author of Nature to endow a Soul which is form'd to animate a Body with a most distinct Knowledge of the Dignity and Perfections of its Nature the Grandeur of its End and the Nobility of its Extraction and on the other it were inform'd distinctly of all the Infirmities of all the base and painful Dependances which it goes to espouse by espousing this Body pray would not the very first Moment of its Life certainly seem the beginning of Death So for this reason 't was necessary that the confus'd Sensations of Nature which alligate and fasten us to Life should precede the distinct Ideas which are proper enough in themselves to free and loosen us from it and that the former should be naturally of greater Force and Activity than the latter For tho' God would not have us be excessively fond of Life yet the Author of Nature was oblig'd to interess and engage us in the Preservation of Corporeal Nature without which there would be no Society Death has two very different and also very opposite Aspects as we consider it with reference to the Soul For Life and Death may both be said to make the Debasement and Glory of Man Life makes the Glory of the Body and the Debasement of the Soul 't is by Life that the Body is extended to the just and natural Proportion of its Parts Life gives it Health Strength Agility Beauty and makes in a word all its Perfections But Life causes the Debasement of our Soul it confines it to such Objects as are no ways related to its natural Excellency it makes this Mind buisy it self in trivial Affairs and place its whole Concern in the management of a Family a Field a Vineyard and the most abject and sordid necessities of the Body as if this immortal Mind was made for no higher and nobler Imployment but to prolong for some Moments the Duration of this frail Machine to which it is united If Life makes the Glory of the Body and the Debasement of the Soul Death may be said to make the Glory of the Soul and the Debasement of the Body The Body falls but the Soul rises up and soars as it were to its native Heaven The Body consumes and in process of time relapses into Dust but the Mind extends and enlarges it self like a Divine Sphere which becomes greater and greater proportionably to the nearness of its Approach to God The Body is depriv'd of its former Motion the Soul acquires such Knowledge as it had not before The Body mingles it self with the Earth the Soul is re-united to God The Debasement which ensues upon Death lights upon an insensible lump of Matter A Carcass gnaw'd by devouring Worms endures no Pain it smells not those noisom Odours it exhales is not terrify'd with the surrounding Darkness nor is out of Conceit with it self even when 't is nothing else but an horrid Miscellany of Blood and Dirt of Bones and Putrefaction 'T is an Illusion and Cheat of prejudic'd Nature that makes us affix our proper Ideas and Perceptions to such Objects as do only occasion them Matter when depriv'd of Life and Sense is plac'd in its natural State this is no Imbasement or Degradation to it all the seeming Dishonour and Turpitude is meerly in our Fancy But the case is not the same in respect of that Imbasement and Degradation to which Life exposes us This is not the natural State of such a Soul as ours and doubtless the Author of Nature had never abandon'd it to such a Condition but upon the account of Sin Man indeed would have liv'd but his Life would have been more Noble and Excellent 'T is a great mistake to pretend that Man's Death commences the Punishment of his Corruption Life has already punish'd criminal Man by those sad Dependances which alligate and confine the Thoughts Cares Desires and Affections of so great and noble a Soul to the support and preservation of this sordid Mass of Clay which we term our Body Yet such is the Imbecillity and Weakness of Man that he would needs fancy himself Debased where really he is not and is not willing to perceive himself Debas'd where really he is so An imaginary Debasement frightens and terrifies him and yet he cannot see a proper and real Debasement But what if the Body be truly Degraded so the Gain of the Soul does infinitely preponderate the Losses of the Body Are we so weak as to think that our Happinessness is so confin'd and fix'd to certain Affairs Possessions Offices Housholds and a
their â—ouls to God Yet they who govern the â—ody don't for all this govern and reign over â—ouls They are Esteem'd if they deserve it â—f they are worthy of Contempt they are â—espis'd and slighted and this too with so â—uch the greater Delight and Pleasure as Men are vex'd and grated at that which subâ—ects and makes 'em crouch under So that â—o ' Fear obliges 'em to respect and reveâ—ence the Authority establish'd for their own â—nterest and Religion makes 'em regard the â—rder of God yet still there remains in the â—ottom of their Heart a secret Disposition 〈◊〉 murmur and grumble at this lawful Eleâ—ation which makes Men so precipitate and â—ash in the Judgments they pass upon their â—rinces and that they excuse not the least â—p in their Masters thro' the secret Averâ—on they have to Dependance and Command â—astly 't is certain that Empire is not soundâ—d in any natural Prerogative which some Men may have above Others for which â—eason the Custome of fixing Temporal â—randeur to Birth has been wisely and prudently establish'd this is undoubtedly done to manage the Pride of other Men who would suffer too great Mortification did all the Preferences we are oblig'd to make of Others before them for the good of Society proceed from a Preference of Merit Desert It seems in this that God has thought fiâ— to take Measures in the Tablet of his Wisdom to hinder Man from yielding to the Temptations of Vain-Glory for he was willing the confus'd Perceptions of our Nature should affix the Glory of the World to external Objects and that it should not be in the power of our distinct Ideas to revoke and call us back from this Errour and to teach us that the chief Perfection and Excellency of this Glory arises from the Womâ— of our own Essence without knowing that 't is God who immediately produces it in us We discover in the Principle we have establish'd not only the Grandeur of the Passions but also of the Vertues 'T is not necessary in order to make this out to give you an exact Catalogue of them We need but consider 'em confusedly as they occur to our Imagination Temperance is a Venue which undoubtedly elevates and raises Man but Temperance can have no solid Basis and Supports unless from the Motives of his Immortality and the eternal Felicity to which he aspires I confess Reason of it self is capable of â—eaching us to beware how we injure our Health and become our own Enemies thro' Excesses of Debauchery but this Consideration does not lead us very far since Intemperance consists not simply in Excess of Pleaâ—ure but also in making even but a moderate Use of forbidden Pleasure The only thing â—apable of raising us to this high Situation â—t which we ought to be in order to abstain â—rom unlawful Pleasure is the Consideration of Eternity for which we are made Nor has the Justice which is commonly practic'd in the World any greater Elevaâ—ion and Excellency since it imports no more but the fear of a Return of Injustice â—nd Retaliation and we are apprehensive of â—njuring Others meerly thro' fear of endaâ—aging our selves this Exercise of Justice â—s not to be blam'd in the base and limited Views of Mortality but when a Man is Just because he is fill'd with the thoughts of Eâ—ernity he 's willing to confine himself to â—uch an Interest and Concern as deserves his Care and Application we may say that he is â—quitable without Fault or Infirmity and â—hat his Vertue is Uniform and always â—ike it self Dis-interestedness passes for a Sport of Self-â—ove which takes Advantage by an apparent Renunciation of small and inconsiderable Things to arrive with more surety to a greater Utility and Profit This holds true of the Politick and Artificial Dis-interestedness of a Worldly Man for including all his Pretences and Advantages within the narrow Limits of this Life how can we conceive that he desires not those Goods which other Men pursue or rather who does not see that he seems to turn his Back to Fortune with a Design to meet her more infallibly another way The Case is far otherwise with a Man that considers himself in reference to Eternity if he be interested 't is with an Interest so great so sublime and lofty that he may be so far from being asham'd to own it that indeed 't is this that makes all his Glory and Perfection As he is Immortal 't is Honourable for him to take his flight towards the Coasts of Eternity and prosecute all those things with Disdain and Contempt which are capable of diverting and putting him out of that Road. In this State he resembles a great Monarch who blushes when surpriz'd in base and sordid Occupations and is cautious of seeming concern'd in trivial and inconsiderable Affairs being call'd as he is to so great and important Imploys and oblig'd to roll none but vast Designs in his Mind Liberality hath ordinarily but a meer shew of Dis-interestedness A liberal Man values that which he bestows but he has a yet greater Value for the Glory of Bestowing and is also desirous of â—btaining sacred and inviolable Rights â—ver the Hearts of those whom he faâ—ours with his Benefits The usual Libeâ—ality is but a sort of Commerce and a Genâ—eel Traffick of Self-love which making an â—utward Appearance of obliging Others â—oes but oblige and gratify it self by winâ—ing and gaining them to its own Interest â—ll this holds true in the Sphere of tempoâ—al Goods wherein the Worldling supposes â—imself to be in this Circle of corruptible â—bjects Concupiscence gives meerly with a â—esign to receive it ne're will go so far as â—o impoverish it self by its Gifts But eleâ—ate your selves above these corruptible Obâ—ects and you 'll discover another World â—hich rendering what you saw before mean â—nd contemptible in your sight will put you â—n a Condition to give without any hope of â—estitution from Men. You are very careful to hide the interestâ—d Views of your Heart because on one side â—ou are sensible of what you are and on the â—ther you know the Vileness of those Obâ—ects about which you are conversant Do â—ut become capable of this infinite Interest â—nd you need not endeavour to conceal it â—n Heart open'd to the Embraces of Heaven â—as no need to disguise it self all it has to â—o is to know it self to act upon that Prinâ—iple and to set out it self in its native and â—al Hue. The Shame which confounds us when Men look hard upon us proceeds not from this That we know our selves too well But that we know not our selves enough Such is Bashfulness the most polite and reasonable of all the Vertues Or rather the Artificial Disguisement of our Intemperance and Pleasure which tho' suffering us even with delight to think of those Pleasures of which we do not speak without trouble and uneasiness has the Care of regulating our Desires as if Corruption consisted rather in Expressions
Application or Enquiry as if they were capable of rendering us Happy Nothing seems delightful but what unsettles and distracts us Any thing that passes the Time away merrily and insensibly and plunges us in the Ignorance of our selves charms and allures us The Gamester spends his whole Life in a continual Transport from Joy to Sadness from Hope to Fear if any one should hinder him from the turbulent Succession of his Thoughts and various Agitations he would certainly deprive him of the whole Pleasure of his Life But you need not wonder at it this Agitation and Hurry buisies and employs him and that 's enough He thinks himself Happy if he can but be dispenc'd with from Reflecting upon his Misery His Hope flatters him even when he Loses and his Soul is always so flexible to any pleasing Prospect that when he Wins he believes he can never Lose and when he Loses he fills himself with Hopes of Winning The Case is the same with the divers Professions of Men Good and Evil follow by turns in that Path and are connected to it as we know too well by Experience but our Soul is constant in applying its Regard to nothing else but what tickles and flatters it and if it chance to meet with an Evil instead of the Good it expected it forms to it self an imaginary Felicity made up purely of its own Chimera's and Illusions Give an Ambitious Man what he demands place him in the Rank he aspir'd at yet he 'll hardly reap any other Advantage than to be able to conceive farther Hopes and to put upon himself new Cheats and Impostures We love and delight in War not as 't is an hazardous Profession that often exposes us to Danger or as 't is incommodious by putting us to suffer great Hardship but because it buisies our Mind and Heart by the extream Variety of the Objects it presents to 'em and in some measure answers this eternal Agitation of our Soul which flies and shuns the Sight or it self and seeks after Subjects for new Illusions wherewith to feed and divert it You don't think how remarkable the Illusions and Impositions of the Heart are in the Affairs of civil Life We first deceive and cheat our selves and afterwards if possible other Men. Don't trust my Sincerity my Honesty nor my long experienc'd Fidelity Indeed I have Maxims of Equity and Rectitude in my Mind which I use to regard but the Corruption of my Heart makes a Play-Game of these general Rules To what purpose do I respect the Law of Justice if I do it no farther than it stands with my Pleasure and Conveniency and if it be in the Power of my Heart to perswade me of the Justice or Injustice of a Thing Don't put any Confidence in it the Vertue and Justice by which I have attracted a great Name and Reputation thro' the whole Course of my Actions are not really in me they only make an outward Appearance to the end that Men may trust and confide in me whilst Injustice lies in the Bottom of my Heart to put Reason upon Action and absconds and hides it self that it may catch and surprize you with more Facility and Ease But the greatest Mischief of it is that one Illusion breeds a great many others For as an Heart interested to pre-occupy and prejudice the Mind to its own Advantage and Concern in opposition to the Truth makes use of a multitude of probable but false Reasons in order to support its Pretences The Soul which affects its Reasons considering 'em with Pleasure often re-collecting 'em and turning their best side outward comes insensibly to take the Degree of its own Application for the Degree of their Evidence and then it receives 'em as infallible Maxims makes 'em a Source of Prejudices which being false yet constantly supposed to be true become to it a perpetual Fountain of Error and Illusion Moreover when in any Concern we are prejudic'd against a Man for our own Interest and Profit the Hatred we bear to his Pretension makes us condemn all his Reasons and any that are Kin to those which he imploy'd in defending his Cause as we see the Aversion we have to an Enemy will make us hate even an indifferent Person if he do but any way resemble him and I leave any Man to guess what Influence these Prejudices afterwards have upon our Actions and Conduct But to return to our Distractions and voluntary Inapplications I think nothing is more extraordinary than the Carriage and Proceeding of Democritus who after having judg'd the Affairs and Common-pleas of the Abderites for many Years with such Uprightness and Ability as put the whole World in Admiration considering the Meanness of this Occupation and willing to enjoy and live to himself abandon'd Humane Society and retir'd into a Desart that he might diligently follow the Study of Wisdom and the Knowledge of Himself where Hippocrates thinking to go and Cure him of the Fâ—lly with which People fancy'd him Crâ—s'd and Sick finds him buisy'd and wholly taken up in ridiculing the Extravagancies of Mankind He that dares support the View of himself exceeds the Character of an Heroe Indeed our Philosopher's Retirement from the World made Wise Men esteem him which he valu'd much more than the injudicious Opinions or the Vulgars Perhaps his main Design even in this was to acquire a Reputation and Fame It may be he thought the Approbation of the Abderites was not Considerable enough to satisfy his greedy Thirst of Vain Glory if so his Solitude was not so great as Men imagin'd He left the Society of the Abderites meerly for the sake of better Company and he retir'd into the Wilderness with a Design of being more visible and conspicuous to the Eyes of Mankind What can be less reasonable than this saying of Cyneas to Pyrrhus which History relates as a very wise Speech Rest without going so far Does he imagine 't is so easy a Thing for a Man to rest himself Pyrrhus might more easily Conquer the Romans subdue Italy Sicily and Carthage than overcome the natural Repugnance of his Heart to Quiet and Repose which this importunate Fellow advis'd him to thinking it might hinder him from going out of the Territories of himself Most of the Philosophers finding the Study of Man so painful and laborious betook themselvâ—s to dry and barren Contemplations of Nature which charm'd 'em on one side because they buisy'd and employ'd their Mind and on the other because they signaliz'd and distinguish'd 'em For by the way 't is an Errour to imagine that our Soul loves Truth purely for its own sake No Truths are more evident and certain than those which are obvious to the Knowledge of all Men yet none seem more indifferent How comes this to pass 'T is because Truth as such seems not Amiable but only as 't is capable of distinguishing and raising us to Fame and Reputation But if the Sages themselves are cully'd and impos'd upon by
progress in Arts and Sciences at least according to the ordinary Course and for the Generality and the Examples of the contrary are too few to lay any great stress upon But she can be Honest and Modest for which reason nothing is more Honourable in a Woman than Chastity Also that Empire of Beauty which the World esteems the Glory of Women fails of adding the same Honour to Men who are naturally design'd for other Purposes than to make themselves Amiable and display some Skill in throwing the Darts of Cupid And sometimes it happens that a Vice well plac'd passes for a great Vertue and a Vertue ill plac'd is thought a great Vice Prodigality becomes Alexander very well who being Master of the World has in his Custody the Treasures of it Frugality suits very well with Hannibal who supports his Armies by a Miracle when block'd up in Italy on every side Even Cruelty it self which at another time would in no wise become him agrees with the Circumstances of that Condition But Wisdom Prudence Honesty Fidelity c. being Qualities which suit with all States and Conditions no wonder if the greatest part of Mankind are equally concern'd about 'em They don't endeavour to obtain these Vertues as being worthy of Man but as they match and agree with their States and Interests They seek for true Judgment and Prudence because 't is the Reality and not the bare Appearance of these Vertues that serves their turn and promotes their Advantage but they usually content themselves with a meer shew of Honesty because they think that outward Appearances of Sincerity are more for their Ends than the Vertue it self Men have sufficient reason to hate Hypocrisy and to be angry at this Imposture of Vice which seems desirous to make Fools both of God and Men by an execrable Traffick of Appearances and affected Out-sides But to speak the down-right Truth Hypocrisy is a Vice which seems common to Mankind All Men study to appear as may be most for their Advantage 'T is a mistake to imagine that there be Hypocrites or Dissemblers of none but Devotion there be Hypocrites of Honour Constancy Valour Liberality and there be more that counterfeit themselves in civil Life than who put on a Vizard in the Church 'T is pretty to see two Fellows that scrape Acquaintance or are going to swap Wares take each other for Cullies and soft-Heads and neither say nor do any thing but what is to carry on the Design of Cheating Men affect a shew of Complaisance Politeness Probity Honour meerly to be thought really endow'd with these Qualities All this assuredly proceeds from a too short View of Self-love and lest we should Err and go out of the way 't is necessary to return from the Road we went in before to search after Man whom we desir'd to avoid and taking for Perfection not whatsoever distinguishes us in the World but what suits with this natural Equality of Perfection and Excellency which we have in common with other Men to consider our selves not in Our selves but God The Perfections belonging to the Mortal Man are very inconsiderable But those of the Immortal Man are all worthy of Admiration he need not put on the Mask of Hypocrisy to counterfeit himself to the Eyes of Mankind He need only renounce the Fallacies of his Pride the vain Prejudices of the World and take off the Veil which intercepts the prospect of himself to find that he 's advanc'd above the Sphere of Admiration Even the Passions of Men set up for real Perfections when they have their just Extent in the Immortal Man and if you narrowly observe you 'll find that the Baseness we conceive in these Affections of our Soul proceeds from the too narrow Limits where unto Concupiscence and Self-love have confin'd 'em Give the Soul Liberty to take its whole flight let it act with the full extent of its Powers and you 'll find 't is a Divine Sphere that grows bigger and bigger the nearer it comes to GOD. CHAP. XII Where we Treat of the general Vices which flow from Self-love and first of Pleasure THere are Three sorts of Goods whereunto Self-love is principally apply'd the Full which is of it self sensible and this is Pleasure A Second which is Desirable for its own sake but becomes not sensible of it self this is Esteem A Third which is neither sensible nor desirable for its own sake and hath only as the Schools speak a Goodness of the Means and this is Riches to which we must add a Fourth Good which seems to include all those before-mention'd namely Dignities which according to the ordinary Notion Men have of 'em are a Compound of Pleasure Glory and Support in order to lead a commodious and agreeable Life The love of Pleasure is Natural that of Esteem is Lawful the Desire of Riches hath nothing Criminal in it self But all these Inclinations immediately commence Vices when they become head-strong and cease to be directed by the Dictates of Reason Self-love apply'd to irrational Pleasure is term'd Voluptuousness as it irregularly pursues Esteem it has the Name of Pride and when 't is conversant about Riches desiring 'em with an excessive Ardour 't is termed Covetousness Lastly Self-love eagerly aspiring at Dignities beyond the measures of right Reason and the Tenour of Justice is call'd Ambition But as worldly Goods are reduc'd to Pleasure and Glory so the most general Disorders of Self-love are reduc'd to Voluptuousness and Pride an Examination of which will be the Conclusion of our present Enquiries Pleasure may be consider'd in reference either to the Person who is the subject of it or in reference to Society or GOD for 't is undoubtedly necessary in these Three respects 'T is by Pleasure that the Author of Nature hath engag'd our Soul in the Preservation of the Body we should omit to repeat the use of Food had it not an agreeable Tast 'T is Pleasure that puts us upon mutual Commerce whether in Oeconomical or Political Society since the Union of Men and even the Propagation of Mankind is to be ascrib'd to this Sentiment Lastly 't is the Pleasure we find in loving and being lov'd by God in hoping for his Blessings in receiving his Benefits and in having a sense of his Peace and Favour that incites us to have our Conversation with him Hence it follows that Pleasure is Criminal either when 't is opposite to the Good of the Man who is the subject of it or to the Good of Society or the Commerce we ought to entertain with God The imbitter'd Pleasures which for a momentany Delight cost Men very durable and lasting Torments are to be rang'd in the first Order As the Goodness of God manifestly appears in this That he hath affix'd Sentiments of Pleasure to Food and other things which naturally relate to the Preservation of the Body so his Justice becomes most sensible in the rigorous Punishment and Scourge of Incontinence But we
the means he makes use of to perfect Society as the Love of Pleasure is design'd to found it As for Religion that has more lofty Views for it undertakes to direct Men to the eternal and infinite Good Hence it follows that the Love of Esteem is Excessive First when it tends to destroy the Body instead of preserving it Secondly when it disturbs the good and order of Society instead of maintaining and supporting it Thirdly when it causes us to violate the Precepts of Vertue instead of putting us upon the Practice of ' em We find a pat Example of the first of these in the Fury of Duels That in my Opinion is a very extravagant point of Honour which would have us love Glory and yet despise Life which is the main Foundation and partly the End of it as we have already seen What will Men's Esteem signify to me when I am not in Being to enjoy it Without Life this Honour is nothing Life is something even without this Honour and God himself thought fit to let us know by his Conduct that the former is more Estimable than the latter for he incites us to the Love of Honour but by one bare Motive of Glory and makes us in love with Life by Pleasure and Glory too But if it be answer'd That 't is not so much the love of Honour and Esteem as fear of Contempt and Shame that makes a Man expose himself to revenge an Affront and that 't is natural to a Man of Honour to be unable to live under the pressure of Infamy this Reply is not satisfactory because as 't is a Weakness not to be able to endure Grief 't is no less One to be unable to suffer an unjust and groundless Contempt In the bottom we find the Love of Esteem as to this Example to be irregular in every Respect For this is to love Esteem too much To love false Esteem and that too more than Life and consequently more than the Preservation of the Body than Society which is depriv'd of one or many Members by the Fury of those infamous Combats And lastly more than Vertue since 't is to love it more than Humanity Justice Charity and Moderation I know when the Case is put to spend one's Blood for the good of Society and the Service of the Prince who is its Representative and has its Rights and Properties deputed into his Hands a Man ought not to make the least resistance or scruple to expose his Life but then 't is Vertue and not Esteem that he prefers before Life He pursues the Design of the Author of Nature conforms himself to his Model and Will since he that made us has plac'd us in a State of Subordination and Dependance All the Irregularity proceeds from this That Men have not a competent Knowlege of Honour and love it Blindfold they have only a confus'd Notion of it which Education Examples and the Judgment of other Men do incessantly change Honour in its ordinary Idea includes three Things 't is a Sentiment of one's Excellency a Love of Duty and a Desire to be Esteem'd A Man of Honour should be sensible of Vertue and Merit and consequently be grated and offended at any outward Contempt or Disrespect He should so far love his Duties as even to expose himself to the greatest Dangers rather than fail of observing 'em and he ought to love the Esteem of rational Persons and make it his endeavour to deserve it This general Idea is just and true but the Application Men make of it is ordinarily False for they attend not sufficiently to their real Merit which is far greater than they imagine in not having an Idea of their Duties which are of much larger Extent than they suppose and being unable to discern false Esteem from true which is the Thing to which they ought to aspire Nevertheless 't is probable that Men even in their Irregularities have a sort of confus'd Sentiment of their natural Dignity which joyning it self with their false Prejudices of Esteem and worldly Glory causes that Impatience or rather Fury at receiving Abuses and Affronts Would one whose Merit reaches no higher than that of a Mortal and Dying Man resent so great Horrour in Debasement And would he be so excessively vex'd at being reduc'd even to that Nothing which surrounds him on every side No certainly there 's an Instinct in Man which continually puts him in Mind of his Condition and renders him sensible of all that opposes the Idea of his Perfections But 't is certain that this Glory to which we aspire includes many different Sentiments which are the constituent Parts of it We may distinguish Four Namely Esteem Consideration Respect and Admiration Esteem is a Tribute we pay to a Man's proper Qualities and Personal Merit Consideration has for its Object not only the Merit of a Person but also his external Accomplishments as Birth Riches Power Credit Reputation and in general all those Advantages which make the Difference of Conditions and Distinction of Persons in Society Respect is nothing else but an high Consideration and Admiration is no more but a great Esteem The finest or at least the most proper Glory consists in Esteem and Admiration But the most sensible and conspicuous Glory consists in Consideration and Respect the reason of it is Because all the World are not capable of discerning a worthy and deserving Man from an unworthy whereas every one can distinguish a great Lord from a private Man 'T is certain that every Man which wears a Head may justly demand this Sentiment of us when we consider his Excellence and natural Dignity We owe Esteem and Admiration to those Perfections which GOD has pleas'd to endow a Man with We owe Consideration and Respect to the Rank and Station he has in the World But this original Glory of Man has been darken'd and almost defac'd by Sin and here we can't without Surprize and Amazement consider the prodigious Depravation and Irregularity of corrupted Man see his Pride as it were springing up from the Ruines of his Glory and his Humility ending where his real Vileness begins 'T is somewhat strange to see Men Complementing and Praising one another whilst they equally deserve an eternal Shame and Reproach But we need not wonder at it God being willing to preserve Society even after the Corruption of Man was not oblig'd to deprive us of this natural Inclination towards publick Esteem which makes as we said before the Perfection of civil Conversation The Example of those Philosophers is not to be minded whom we have seen despise Men's Esteem to such a Degree as even to count themselves Unhappy if they chanc'd to attract it It may be these Heroes in Humility did not really despise Glory but only made an appearance of despising it to the Eyes of Men. Cicero says that none of all those who wrote Books concerning the Contempt of Vain-glory ever forgot to put their Names to 'em this
of our Corruption neither will we set 'em up for true Sources of Esteem For pray What is Vertue taken in this Sence 'T is a Sacrifice of the inferiour Passions to the superiour 't is to offer up One's other Affections as Victims to Pride and the love of Glory Liberality is nothing else as we before observ'd but a Traffick of Self-love which prefers the Glory of giving before what it gives Constancy is but meerly a vain Ostentation of the Strength of One's Soul and a Desire to seem above the reach of Adversity Intrepidness is but an Art of hiding One's Fear or of putting off a natural Infirmity Magnanimity is only a Desire to make an outward Show of great and elevated Thoughts Love of One's Country which made the noblest Character of the Ancient Heroes was but a secret and by-road their Self-love took to arrive to Consideration Glory and Dignities and sometimes 't was only Ambition disguised under noble and venerable Names Cicero's Revenge Augustus's Ambition Lucullus's Interest would not have been very well taken by the Romans had they appear'd in their true and native shape they were oblig'd to cover 'em with this Pretext The Love of their Country There have also been Cases wherein Men having some confus'd Sentiment of their Perfections and seeking for natural Grandeur left no Stone unturn'd to give their Actions and Conduct such an End as was worthy of what they conceiv'd of their Excellency but wanting good Direction they diverted to false Objects Brutus commends Vertue and afterwards repents of it Cato sacrifices to his Country and considers not that under the specious Name of the Country he adores he works for a Company of Robbers and Usurpers and tho' a confus'd Idea of the Publick seem so Glorious a distinct ought to cover him with Shame and Confusion In a word there 's a Falshood in Humane Vertues which is obvious to all the World and hinders us from setting a Value upon 'em without a gross Extravagance Is there any more Sincerity in the Injustice of those other Heroes who became Ennobled by Crimes and Villanies and Renown'd by their injurious Exploits They Sacrifice their Lives and Fortunes as if all were their own Alexander is a lively Instance of this Disorder One would guess from the furious Conduct of this Prince that all Things were made for his Pleasure and Glory and that Mankind was good for nothing else but to serve his Desire He Burns Cities Ravages Provinces Reverses Thrones makes other Powers the Play-game of his own as if the Nation of the Earth were but Dust and Worms in his Sight Is it tolerable that a Man should make such Sacrifices to himself as he would dread to Offer to the greatest of his Gods CHAP. XIX Of the Two last Characters of Pride which are Ambition and the Contempt of the World THE excessive Love of Esteem produces another Irregularity which is Ambition because our too violent Ardour to make our selves Considerable in the World causes us to aspire at all that may render us eminent and great upon the Theatre of Humane Life Whilst we are confounded with the common Rabble others are equally respected by the Publick if we would draw Attention and a peculiar Deference we must depart from their Company Superiority challenges the Preferences of Consideration and Esteem and for this reason we are ambitious of attaining it Every One strives to excel in his Profession be it never so mean and that not because he loves the Excellency of his Art for its own sake but because he would become more Famous and Considerable than others They that expose themselves to War are not in love with the Dangers but the distinguisht Glory But lest the Distinction which proceeds from Merit and great Actions may pâ—ssiblyly hid be subject to Contestation or not expos'd to general View our Heart ambitiously covets another kind of Elevation which is Incontestable and acknowledg'd by all Men namely Grandeur Dignities and Power as we before observ'd The Fancy of Self-love is particularly tickl'd when it sees those whom it fear'd as Rivals in the Field of Vain-glory court and crouch under its Superiority 'T is charm'd and mightily taken with the Power that brings them under it and loves them so much the more as it less fears the Obstacle of their Competition But the same Sentiment of Pride which excites us to love those that are subject to our Empire so much tempts them to abhor the Necessity which puts 'em in a state of Dependance that no less than an heroick and eminent Vertue on our side can force them to hide their Malignity Lastly The same Reason that makes us endeavour to mount our selves to a distinguisht Rank that we may no longerly in the Obscurity and Confusion which hinder us from being Remarkt in the World inspires us with that Inclination we have to despise and contemn our Neighbour We are not contented to stand on Tip-toe to seem Taller than other Men but must also endeavour to Trip up their Heels and throw 'em down that we may seem Greater by their Fall and Debasement The Pleasure we take in Satyr and Comedy is not only to be imputed to our Spite and Malignity but also to our Pride 'T is Nuts to us to see other Men disgrac'd and pull'd down especially those Persons who hereby become uncapable of being our Rivals in the Suit of Vain-glory we take a particular Delight to see these Ridicule'd because this Debasement seems greatest and most incurable of all Men being asham'd to make those the Objects of their Esteem whom before they derided and reproacht How comes it to pass that Men who never Laugh to see a Stone or a Horse fall down can hardly forbear it when they see a Man fall since the One is undoubtedly in it self no more Ridiculous than the Other 'T is because our Heart is not at all concern'd or interested in the Fall of a Beast whereas we are so much interested in the Fall and Debasement of other Men that even the Image of it delights and pleases us Men think their Laughing is always innocent and indeed 't is always criminal and blamable This same Propensity inspires us with the Contempt of our Neighbour which is term'd Insolence Haughtiness or Arrogance according as 't is Conversant about Superiours Inferiours or Equals We are eager to Debase those who were beneath us before thinking we shall rise higher proportionably as they fall lower or to disparage and injure our Equals that they may no longer be at the same Level with us or to slight and undervalue our Superiours because the Lustre of their Grandeur extinguishes ours Herein our Pride visibly betrays it self for if others are an Object of our Contempt why should we ambitiously covet their Esteem Or if their Esteem be so much worth as to deserve the most passionate Desire of our Souls how can we despise ' em Is it not because the Contempt of our Neighbour is
Happiness Man can't be throughly contented whilst the Idea of his Imperfections is fresh in his Mind This obliges him to disguise 'em as much as is possible and to get rid of 'em unless by renouncing his Defects he renounce a part of that Pleasure wherein he plac'd his Happiness Indeed the Mind always passing Sentence in Favour of the Applications of the Heart oftentimes leads us into Errors by confounding Vices with Vertues Defects with Perfections The Aethiopians count the Blackest People the most Beautiful but in Europe and the other parts of the World the Whitest are esteem'd the most handsome and fine 'T is not so easy as some may think to decide which of 'em is in the wrong Just so stands the case with the Qualities of the Soul Vivacity and Sprightliness which pass in some Countries for very great Excellencies are counted in others most essential Imperfections And certainly 't is a very difficult Matter to make this just Discernment betwixt Defects and Perfections amidst the Darkness and Prejudices which attend our Corruption 't is not sufficient that we consult publick Opinion for Men oftentimes agree together to consecrate their common Infirmities and a Propensity in which they sympathize and agree they most frequently judge to be worthy of Esteem or at least not to be rejected and despis'd Drunkenness in some Countries is counted a very scandalous Vice in others it passes for a modish Infirmity and is not thought an essential Crime Wherefore 't is no hurt for Men to suspend their Judgment touching what is term'd Vice and Vertue Perfection and Imperfection till they have had Time and Leisure to consult the clear and distinct Views of their Mind or of Religion which is a yet shorter way to the Knowledge of our real Duties Now for putting us in a way to make this Discernment 't is to be observ'd that GOD differs from the Creature in this that he is a Being invested with all Perfections So that we may affirm him to have either Formally or Eminently every Good that falls under our Knowledge or deserves our Esteem that is he possesses these Qualities and Perfections either in the highest Degree or other Perfections which are equivalent to ' em But as for the Creature it can't pretend to be endu'd with any Perfections but what belong to its Species 'T is not necessary a Stag should have Wings 't is enough for him that he hath Swiftness for his share Birds have no use for Fins Wings are sufficient to their End of Flying Now in this Men are under a double Failing First for pretending to have such Perfections as are in no wise due to their Species Secondly for renouncing those which do really belong to 'em and very well suit with their essential Perfections for they give their Body more than is its due and deprive their Soul of what it justly challenges The former they endeavour to perpetuate and enlarge They would fain procure it a kind of Eternity whereof 't is uncapable and a sort of Grandeur or rather Immensity which by no means suits with its Condition But Men lie under a yet greater Failure by being unwilling to enter within the Confines of themselves or to take a Survey of their own Nature falsly imagining that the Quality of Man includes nothing but Baseness and Misery they are not very eager in the research of those Perfections which are due to this general Quality but aspire at an Exemption from this common Condition by the help of those external Goods and forreign Relations which distinguish 'em in Society They leave off searching after the Perfections which belong to Man and pursue those of a Magistrate an Artist a Scholar a Burgess a Gentleman a Grand-Seignior they no longer place their Honour in what may perfect or adorn Humane Nature and enrich the Mind this immortal Essence and lively Image of the Deity But in that which is capable of making 'em succed and excel in their Profession tho' never so mean and sordid in it self or of putting 'em in a Condition to maintain with Credit the Grandeur of that publick Station wherein the Circumstances of their Life have plac'd ' em Hence it appears that Men use to measure the Perfection or Imperfection of their Qualities and Endowments meerly by the Relation they have to that State wherein they suppose themselves to be and to which Self-love and Pride advance 'em with a Design of gaining a famous Reputation A profess'd Scholar does not stand upon points of Valour And a Souldier seldom concerns himself with Scholarship Tell the former that he 's a Man of no Courage he 'll but laugh at you but make the same Reproach to the latter you 'll move his Choler and put him in a Rage The Reason is because Learning is no Qualification for a Souldier nor Valour for a Scholar But this is to be understood when Self-love fixes the one in the Station of a Scholar and the other in that of an Heroe for it many times happens that a Man thro' an incentive of Pride affects to appear what we term Omnis homo and then the Maxim changes with the Supposition It can't be express'd how many false Prejudices spring from this Original Injustice Debauchery Fury make use of this Occasion to consecrate themselves The ordinary Theft or Burglary suits not with a private Man's Fortune and Condition whose Neck is forc'd at last to pay for his Crimes and therefore this is counted a base and unworthy Fault But grand Robberies such as the Conquest of Cities and Provinces do outwardly match and agree with the Greatness of a Potentate and these therefore pass for Heroick Enterprizes Horrour and Infamy necessarily attend the ordinary Murther which is subject to the Rigour of the Law and consequently comports not with the Interest of private Persons whom the Laws retain and keep within the bounds of Duty But an unjust War which includes an Infinity of Murthers and Robberies if happy and successful is an Object of the greatest Esteem and Admiration Not to say as some have done that Injuries are consecrated by their Greatness and that Excess is the Glory of a Crime This Opinion would be somewhat extravagant but yet we may safely say that this fantastical Inequality of our Prejudices touching the very same Things proceeds from an Habit we have gotten to judge of Qualities meerly by their Relation to the State and Condition of those that possess ' em A Woman is branded with Shame and Disgrace for being mis-led and abus'd and yet he who is the Author of this Seduction makes it a Motive of his Vanity This prejudice is assuredly very extravagant yet the Disorder is founded upon the Maxim we have establish'd Men are thought to have a thousand Topicks whereupon to build an Esteem and Reputation all the Fountains of Glory lye open to their Appetite A Woman is limited in this respect She can neither govern States command Armies nor make a successful