look in them as proper Objects not only of Justice but also of Kindness and Beneficence a serenity of Mind mixt with the Perceptions of Kindness and Gratitude and a sense of Decorum which kind of Sentiments serve to open his Heart and to dispose him as well to make suitable acknowledgments of Favours and Obligations as likewise to do these and other things in such a manner as may seem most becoming a great Mind To Generosity do likewise belong Sincerity and Rectitude of Spirit Of which I shall have occasion to speak more particularly anon And to it likewise belong Dispassionateness and Tranquility 'T is well known that Mens Passions and unbridled Appetites do ruffle and disorder them to a very great degree and by disturbing the regular use of their natural Freedom and raising Storms and Tempests in their Minds impel them to the commission of many foolish extravagant and wicked things which afterwards bring upon them shame regret remorse of Conscience and many other Inconveniences Now Generosity is adapted to remedy these Evils For the Generous Man by the Command he has over his own Spirit and the Government he maintains over his Passions and Inclinations is the better secured in that Tranquility which the regular use of Mens natural Freedom is wont to produce And since he endeavours to do nothing whereof he shall have just cause afterwards to Repent he is the more likely to escape Remorse of Conscience than which there is nothing that gives the Mind a more sharp and tormenting Pain Evenness of Temper in Judging and Acting is another Property of Generosity This is much the same with that which is sometimes called in one word Moderation And is produced or maintained by that Firmness of Mind and Tranquility which I have before mentioned It is easy to discern that the due government of a Man's Spirit and of his Passions corporeal Impressions and Inclinations the irregularities whereof do so much pervert Mens Judgments concerning things and betray them into so many weak and wicked Actions must needs conduce very much to establish him in this even Temper of Mind Exact observation of Decorum is likewise another Property of Generosity We know there are several things either Lawful or at least countenanced by the general Practice of Men which yet are really not expedient or fitting to be done as being against Decency and good Grace In such Cases the Generous Man considers not barely what is lawful or practicable but withal what is decent and seemly The respect he has for the Humane Nature enclines him to conceal its imperfections to cover what is uncomely with the vail of Modesty and to submit quietly to the laws of the animal nature without violating Purity or Decency internally in his Mind or openly in his words or actions He will not offer unhandsome things to Matrons or Virgins or put modest persons to the blush and endeavours in general to avoid such words and gestures as are ungraceful So likewise he is not apt to be assuming impertinent or troublesome in company to put the banter and ridicule upon others to reflect upon them or insult over their weakness and imperfection to pry into other Mens secrets or meddle with matters which do not concern him He bears with many things connives at and passes many things over in silence In a word he considers his sex his age his station his character and the circumstances of his condition and endeavours with respect to them all to comport himself as neer as he can by the rules of Decorum And since Decency is a thing of a refined and delicate nature and the perfection as it were of Right and Lawful as Equity is the perfection of Justice The Generous Man who resolves to do to his power that which is best and most becoming and to attain as high a degree in Vertue as he can must neeeds find himself under an obligation to observe the rules of Decency In short Generosity imports an extreme Love and Veneration for Vertue The Generous Man looks upon Vertue and Goodness to be the most honourable and becoming thing in the World and the greatest Ornament and perfection of the Human nature It is to him the great index and rule of Honourable and Dishonourable And therefore when he looks round about him he can see nothing that deserves to be the object of his esteem and ambition in comparison of it Being satisfied that there is nothing so worthy of his care and regard as that which tends to advance him to a conformity unto the supreme and most perfect Being and which leads him in a direct line to the truest and highest Felicity his nature is capable of So that when he resolves to use his natural Freedom rightly and to prosecute with all his might that which is simply and absolutely best he does so for the sake of Vertue That is the secret Spring of his motions and the Butt of his Ambition This may serve for a general explication of the nature of Generosity In the next place I am to speak somewhat to shew the agreement and affinity there is between it and several other Vertues which have been deservedly esteemed of the first rank and likewise between it and some of those excellent rules of conduct which have been approved by the common consent of mankind in most ages of the World And after that I would consider briefly the influence it has even upon what is more strictly called Piety and Religion By all which it may appear that the sentiments and dispositions of mind which Generosity is attended with all do entirely correspond and are in effect the same with those sentiments and dispositions which the most eminent Vertues and approved rules of Action serve to produce in us And the doing of this will I conceive not only afford us a fuller interpretation of the Principle which we are now considering but likewise be of considerable use to us in our Practice Now there are six Principal Vertues which I shall take particular notice of in this place to wit Prudence Sincerity and Patience which are called Primitive Vertues And Justice Fortitude and Temperance which are called Derivative ones Prudence is a Vertue whereby a Man judges rightly of things And this no Man can well do who is not competently free from the power of Prejudice Passion and the other imbecillities which hinder Men from the clear discernment of what is good and true Now it is the generous Mans constant endeavour to overcome and keep his Mind free from those impediments as I have before noted And by that means he is very much secured from several of those errors which are opposite to Prudence such as Rashness Precipitance Levity Credulity Obstinacy blind Zeal Partiality and the like And on the contrary is disposed and enabled to judg and chuse rightly To explain this I shall at present only make use of the following instance waiving others which might be given We find there
it therefore in it self culpable If it be mischievous in its Abuse may it not be advantagious in its right and regular use If it produce this effect in us it does not as I have already said do this naturally and unavoidably but by accident and by our own Fault There are several Principles or Propensities that belong to our Nature which will certainly run into extreams if they be not ballanced and rightly managed especially those which are as this is vehement and of powerful influence upon us And if we are not wont to think that they are in themselves culpable and unmanageable why should we think this to be so Let us turn our Eyes but to a few Instances Every Body knows we have in us a Principle of Self-preservation Which is indeed both innocent in it self and also of great and necessary use But this is likewise apt to exceed its just bounds If Men should give it a lose Rein and follow without reserve its blind Dictates it would in all probability throw them into such an excess of Fear and Solicitude for themselves as would render them useless to their Friends or their Country as would disable them to pursue the Rules of Justice Charity Fortitude and all other Vertues the practice whereof may be attended with danger and hazard and would perhaps sometimes destroy the very end for which this Principle seems designed as it befalls them who hurl themselves into Danger or Death through excessive Fear of it and Solicitude to avoid it There is also in Men a vehement desire of Procreation And that Propensity is innocent in it self and both may and ought to be so governed as to answer its end without exceeding the just bounds Yet should Men let themselves loose to follow its impulse without fear or wit no doubt but it would carry them into the last Extravagancies So likewise the innate desire of Happiness that is in Men is capable of being directed rightly and we ought to make use of it as may be subservient to the end for which it was given us But Men may misapply it and when they do so it will by the prevailing influence it has upon them carry them far into the Extream and inspire them with as great a Fervency in the prosecution of a false or imaginary Good as of the real and true One. In short these and other vehement and operative Principles or Propensities are given Men for wise and good Purposes some of which we are able easily to discover and if they be rightly managed will be of great use But if we do not endeavour to conduct them by our Reason and the Laws which God hath given us for that purpose the blame will justly fall upon our own selves It will not therefore I conceive either turn to so good account or so well become us to bequarrel and find fault with our own Nature and Composure as it will to endeavour all we can to attemper and conduct the Principles and Propensities that are in us by the Laws of Reason and Revelation But I am now concerned only with the Principle of Self esteem and therefore shall proceed to consider how it is mixed with Generosity and conducted by it Whoso exactly observes the Nature of Mankind will find that there is nothing which can so properly and absolutely be called a Man's own as the free disposal of his own Will And that generally speaking a Man cannot justly be either praised or dispraised but for those Actions which depend on this freedom of his Nature because he has nothing else so entirely in his own power Now agreeably hereto the Character of a Generous Man will be such as follows The Generous Man finds in himself a Resolution to use that Freedom of his Will rightly and thereupon is always enclined to undertake and execute what he shall judge best and most fitting to be done And then he values himself upon nothing so much as upon the sincere use of his Natural Freedom and the firm purposes he makes to prosecute Vertue with an extream application He does not value himself upon account of any of those things which are wont to beget Pride in Men such as Honours Riches Wit Beauty Success or the like but upon account of that which no Man can properly speaking be proud of because it is not an Excellency peculiar to himself above other Men but a Property of the Human Nature in general to wit The Free Disposal of his own Will And by this means he is secured from Pride On the other hand he is very sensible of the Failings and Imperfections incident to Human Nature by reason whereof he knows himself to be liable to those Errours and Offences which he sees in other Men. And he considers at the same time that other Men as having the free disposal of their own Wills as well as himself has of his may use that freedom as well as himself does or better if they be not themselves in fault And therefore he is not enclined to entertain big thoughts of himself or to prefer himself before other Men. And this preserves him in an humble and modest temper of Mind But in regard he finds in himself as I have said a steady Purpose of using his Natural Freedom rightly and of doing always as near as he can that which is really and absolutely best which he thinks is the main thing that gives Men a real value or worth He is satisfied that he ought not to be contemned though he want several of those External Considerations for which Men are generally valued in the World such as Honours Wealth Beauty or the like Nor does he much care if he be contemned for the want of them Much less is he concerned if he fortune to be disvalued for a defect in some of those trivial things which in the opinion of some People pass for Recommendations of a Man such as Garb Air Mien Accent or the like And thus he is placed above the reach of Contempt and secured from a vicious Humility or abjectness of Spirit And when he surveys according to the best of his skill be it greater or less both the Human Nature in general and Himself in particular he becomes sensible that he has no absolute need of any thing which it is not in his own power by the help of God to acquire and keep And therefore he is not much disquieted though he want several of the Ornaments and Accommodations of Life which others have Thus if he have not those External Things which Men are ordinarily valued for he does not upon that account think himself much inferiour to those that have them And if he have he does not think himself superiour upon that account to those that have them not He has a low value for External things and is perswaded that the possession of them cannot justly advance or the want of them justly sink a Man's real Price And therefore in estimating either
have obliged him or done him good offices And therefore is careful to shew upon all fit occasions his gratitude to his Benefactors accounting it a piece of Justice and Honour so to do And he is likewise careful to demonstrate an entire Fidelity to those who have committed to him a Trust accounting it both unjust and mean-spirited to be treacherous or unfaithful And whilst he considers the strait alliance and consanguinity there is between Man and Man upon account of the common nature they are all partakers of and likewise the just Title that all Men who are not fallen from the common Rights of their nature have not only to his esteem and good will but also to all those good offices which 't is in his power upon reasonable terms to render to them He finds himself engaged even in point of Justice to be courteous affable easy of access humane candid and obliging to all Men and to exercise as far as he fairly may the respective offices of Charity Beneficence Hospitality and Philanthropy towards them And as he thinks himself obliged to do those things which Justice requires with respect to mankind So he considers also the Justice that is due to Almighty God And this engages him to the exact performance of the respective Offices of Piety which relate to Almighty God So likewise he remembers that he ows a duty and Respect to Truth also And this obliges him to an entire Veracity and makes him punctual to his promises and contracts as far as lies really and bona fide in his power And considering that Lying Equivocating or Dissembling are mean and rascally actions and for the most part the tokens of an abject Spirit he finds himself obliged to avoid these and such like little Arts if he would pursue the Character of a Just and Generous Man As for Fortitude whereby Men are enabled for the sake of Vertue and Goodness to atchieve and undergo great and difficult things and even to suffer Death it self with a firm and intrepid Mind It is so neerly allied to Generosity that several of the Characters of Generosity have been wont to be ascribed by Moralists to it and to be represented under the name of Fortitude or Magnanimity Now Fortitude or Magnanimity consisting in that true Gallantry of Mind which qualifies Men for great undertakings which enables them to encounter with a constant and serene mind the difficulties and dangers that attend elevated imployments both in Peace and War and all this in general for the sake of Honesty and Vertue and in particular for the good and safety of their Country Generosity and It appear to have an undivided cognation And as Fortitude has in most ages been esteemed and honoured in a peculiar manner insomuch that the other good habits or powers of the Soul are called Vertues from the proper name of this So the Generous Man has a Genius peculiarly suited to make good the characters of that Vertue And though he be as sensible of Pain and misfortunes as other Men yet he endeavours to keep his Spirit from being oppressed or softned by them and in a word to support himself under all with a steadiness and constancy becoming his character Then for Temperance which is a Vertue whereby Men are restrained in the use of sensitive pleasures that they may the better pursue things more sublime and noble This is evidently of kin to Generosity which likewise suggests that we ought to postpone all manner of sensitive Gratifications to those other exercises of the Mind whereby it is led to that which is simply and absolutely best He cannot prosecute that which is absolutely best with a just Vigour who is continually enclined to gratify the Body in its several Appetites because there is nothing that does more than that hinder Men in the pursuit of Vertue and Goodness But the Generous Man is sensible that 't is unbecoming the dignity of the Rational nature for a Man to indulge himself too much in corporeal pleasures or gratify the extravagant desires of the Body That this would be to set the Rational and the Animal nature upon the same Level or perhaps to prefer the Latter before the Former And being satisfied it is no part of true Humility to condescend so low he endeavours to maintain the dignity of that rank and order wherein God Almighty hath placed him And all this he does not out of a Contempt of other Creatures more ignoble than himself but out of a just esteem of the Dignity of his own Order and out of a sincere regard to Vertue And when he observes how much Voluptuousness tends to bewitch Mens Minds to render Men soft terrene and degenerate and to extinguish the Seeds of goodness in them He concludes that if he be not temperate and discreet in the use of sensual pleasures he shall be in apparent danger of forfeiting those Vertuous habits and dispositions of Mind wherein he places his greatest Honour and Happiness And thus he is armed against several Vices that are opposite to Temperance such as Lasciviousness Excess in Meats and Drinks Vanity in Behaviour or Apparel and other softnesses wherein there is any thing of Luxury or Abuse But further as touching those excellent Rules of conduct which I before took notice of let us see how Generosity stands with respect to them Of this sort there are two principally to be considered Do as you would be done by And Know thy self As for the former of these Do unto others as you would they should do unto you and Do not to others what you would not they should do unto you They are so easy to be understood and applied that I need say no more of them than that they contain the Sum of Natural Justice and Equity and being of a comprehen five and delicate nature do not only direct us to act according to the Ordinary Rules of Justice but likewise serve to guide us by the Rules of Equity and Mercy where those of Justice seem to be either obscure or defective And this is one great use of Generosity which is also a Principle so comprehensive that as I have already observed it imports in it the Sum of that Justice and Equity which Men ow to one another and is of so fine and delicate a nature that it restrains Men from doing many things which according to human Laws or the ordinary Rules of Justice may appear lawful and enclines them oftentimes as the circumstances of things may be to do more than those ordinary Rules in strictness require at their hands As to the latter Precept Know thy Self This we are told was formerly had in great Reverence insomuch that 't was supposed to have been immediately communicated unto Men from Heaven E Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it well deserves to be esteemed and observed at this day Now the Knowledge of our selves is of use principally two ways To wit As it makes us sensible on the one
Happy without their own Choice and Endeavour shews the necessity of the latter And indeed the reasonableness and necessity of doing these two Things is so evident that I think it needless either to insist upon proveing it or to use Arguments to engage Men to put them in practice But it must be observed that these two ought to go hand in hand And both must be performed with that Sincerity of Mind which is necessary upon so just an occasion As for what relates to our own Endeavours the Method we take in other Cases will serve in this If we would acquire a Habit of Justice Temperance or the like Vertues We stedfastly resolve and excite our selves to perform those Offices which pertain to Justice Temperance c. and endeavour to avoid the contrary Vices If we offend we renew our good Resolutions and with doubled care and diligence endeavour to put them in Execution The like we must do in this Case And herein we have this further Encouragement that the same Methods which serve for acquiring this Habit will likewise serve for our improveing in it But more particularly let us consider briefly in what manner our Endeavours upon this occasion may be exerted First because we find it natural to Mankind to act agreeably to the Notions which they have conceived of things And because Men cannot Chuse nor by consequence Act rightly till they can competently distinguish between things and know what is fit to be chosen and what is to be refused It is necessary therefore that we endeavour in the first place to possess our Minds with just Sentiments concerning the nature of Things particularly concerning the Differences between Good and Evil Decent and Indecent Honourable and Dishonourable So also because it is found by experience that there are many things which Men will not set about in good earnest till such time as they are convinced that they are under some Obligation to the doing of them or that it is for their Honour or Interest to do them It is necessary that we represent to our Minds with all the force and perspicuity possible those Considerations which demonstrate as well the honourable and becoming nature of Vertue and its happy Consequences as likewise the firm and indispensable Obligation we are under to act according to the Rules which it prescribes And because on the other hand it is found by experience that 't is of great use to restrain Men from the Commission or Practice of several things to convince them that they ought not to do those things and that the doing of them will be both very Pernicious and very Dishonourable to them It seemeth necessary that we likewise represent to our Minds with all the force and perspicuity possible those Considerations which serve to make us sensible that Vice is really Base and Dishonourable that it draws after it the bitterest and most pernicious Consequences that can be imagined and that we are under the most solid Obligations in the World to refuse and avoid it with all our Power And this is to be done so frequently that the wholesome Conclusions we draw from these Considerations may make a deep Impression upon our Minds and beget in us an habitual and immoveable Conviction of the reasonableness and necessity of acting accordingly Having therefore opened our Minds to a just and exact Consideration of the true nature of Things and thereupon formed certain general Judgments or Rules by which we may conduct our Actions so as to ehuse that which is Good Decent and Honourable and to shun and avoid the contrary and even to prefer that which is more Good Decent and Honourable before that which is less so It will only remain that we firmly and advisedly resolve with our selves to go in all Cases as near as we can by those Rules and whether we be more or less knowing endeavour to act according to the best of our Skill and Knowledge And by this means we shall be put in a way of making the right and best use both of our Understandings and our Wills which are the two great Springs from whence our Actions do proceed But further because it is found that Men are naturally bent to desire and prosecute those things which appear to be lovely and amiable It seemeth proper that we should likewise take all fit Occasions to contemplate and represent to our selves the amiable nature of this Vertue of Generosity that as it is very beautiful in it self so it may appear in a lively manner such to our Minds A Beauty will not Charm if concealed or unobserved Nor will Generosity appear to us Lovely as it is unless we turn the Eyes of our Minds towards it It is necessary therefore in this Case that we apply our selves as well to consider the Characters of Generosity in the Theory as likewise to observe how beautiful it appears to be in such as exercise it in a just manner what a Charm and Engagement it carries with it how Decent how Venerable how Agreeable to our best Thoughts it is By this means we shall be inspired with the Love and Admiration of it and consequently be engaged to pursue it with Vigour In a word though it be of good use to set before our selves in general good and wholsome Rules of acting and to make general Resolutions of pursuing them and to strengthen those Resolutions with such Considerations and Motives as are proper for that purpose Yet it seems material to be observed that this will hardly be effectual unless we likewise enure our selves actually to put in execution the Resolutions which we make and reduce those Rules into Practice in particular Cases Experience shews how heedless and unvigilant Men are wont to be and how ineffectual and ill usory their general Resolutions often prove Insomuch that for want of confirming themselves in the Habits of Vertue by particular and repeated Acts they sometimes fall into the contrary Habits of Vice and undo all the good Resolutions they had formerly made It is found that Habits are gained by the frequent repeating of particular Acts and are confirmed and improved by Use and Practice nor can indeed long subsist without it And so in particular is the Habit of Generosity And therefore we must of necessity enure and accustom our selves to particular Acts of Generosity if we desire to acquire the Habit of it or to continue or improve in that Character FINIS ERRATA PAge 11. line 12. add 1. p. 13. l. 5. for Perfections read Perceptions p 14. l. 8. after esteem make a p. 28. l. 8. r. compounded p. 33. l. 24 after that add it p. 36. l. 13. r. make such use of it as that it may p. 42. l. 25. f. undertake r. undervalue p. 65. l. 24. f. on r. in and l. 25. f. in r. on
the little ends of Worldly profit and interest So also Generosity helps against Prophaneness For since Generosity is founded in the just knowledg of our selves from the consideration that we are comparatively frail and impotent Creatures and entirely dependant on God Almighty for our Being and all that we have it serves to suppress in us those extravagant and big thoughts of our selves which would lead us to prophaneness and contempt of God and on the contrary to engage us to love and gratitude to his Divine Majesty from whom we continually receive so many demonstrations of Bounty and Philanthropy And from the consideration of the infinite distance there is betwixt God and Men it serves to awaken the innate Principle we have in us of honouring and reverencing whatever person or being appears to be Great and Excellent and so engages us to express that Honour and Reverence we have for Almighty God who is infinitely the greatest and most excellent Being in such ways as are most proper to signify and declare the same to wit by Worship Reverence of him and all that relates to him and by Conformity to his Nature and Laws as far as we are able Which is indeed the Sum of Religion From these short instances it may be seen that Generosity is a Principle neerly allied to the several Vertues of the Divine Life and likewise extremely accommodated to preserve Men straight and even in the practice of true Religion And these considerations will I conceive serve both to explain the Notion of Generosity and likewise to shew the intimate Agreement there is between Religion and Honour being rightly understood and applied So much then for what I proposed to speak in the Interpretation of Generosity But now I am well aware that 't is likely that such persons as have been accustomed to frame a narrow and restrained notion of Generosity and to think it consists only in Liberality or what is commonly called good breeding or such like may imagine that I do amiss in taking it in so large and comprehensive a sense and attributing to it such noble Characters as I have done But I am persuaded that when things come to be weighed I shall be acquitted of blame in that particular I have been considering Generosity not barely as a particular Vertue or good quality but chiefly as such a Principle in the Rational Soul as is of a Metaphysical and universal nature Now the Principles of this kind are such that they may be applied as variously as there are various actions in human life And so must needs be of a large and comprehensive nature since they pervade the whole Body of a mans Cogitations and Actions and are the Principles from which he Acts not only in some few but in very many cases And that Generosity is a Principle of this kind may appear from what I have already said Even mens Natural Temper discovers it self in most of their actions in Natural Civil Moral and Religious ones And so far as it hath influence upon the Mind produces as great a variety of sensations and dispositions in the Man as there is great variety of Objects about which he is conversant But the Principles immediately referring to the Mind are much more accommodated to spread through all the actions of a Man For as the Mind is the seat of a Mans Thoughts and his Thoughts the Spring of his Actions So the Principles of the Mind which have the nature of universal Cogitations are as universal in their Operation as they are in their Root or if you will as universal considered objectively as they are considered formally Thus Sincerity taken as a general Principle of the Mind extends it self to most of the actions of Ruman Life to those which fall under a Civil Moral or Religious Consideration And may be exerted by Men of all Faculties Professions Trades Orders and Degrees in the actions which relate to the several conditions of Life by which they are diversified from one another and in those which are common to them all The same may be said of the general Principle of Prudence And likewise of the general Frinciple of Generosity And if Generosity be such a Principle as is not only of a large and extended Nature but is likewise in an extraordinary manner congenial and agreeable to the most refined Principles of our Minds and is accompanied with or serves to produce in us those sentiments and dispositions of Mind which tend to the advancement and perfection of our Nature I say if the Case be so I am persuaded I cannot be justly accused of having extended the Notion of it too far or having given it too high Characters But I think I need not be very solicitous about this Matter 'T is sufficient for me that however some Men may dislike or quarrel with the Name of Generosity because perhaps they have been used to speak of those things which make up its Character in other Terms than those I here use or for other Reasons best known to themselves Yet they cannot without doing some violence to their own Minds but admire and esteem the Thing and acknowledge that the Characters which I have said do belong to it import that which is really Noble and Illustrious And peradventure they may discern that Mankind do universally agree in these Sentiments when they observe how naturally and readily Men are wont to describe Persons or Actions that are eminent for their goodness and rectitude by the Name of Generous Great Noble and such like Epithets which properly belong to this Character If then the ancient Philosophers and Moralists do not make mention of Generosity under that particular Name or describe it with exactly the same Characters which I have herein attributed to it that ought not to be any Prejudice against what I have said upon this Head We all speak the same thing in substance and effect and sometimes in much the same words What is Generosity but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fortitude or manliness of Spirit a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or greatness of Soul What is it but a Compositum jus fasque animi a steady rectitude of the Mind a Generosum honestum a generous Vertue What is it but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a goodness of Temper a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine Principle accommodated to the human Nature and residing in human Breasts The like might be said in many other Particulars Suppose also that the sacred Writers themselves do not make mention of Generosity under that express Name or under the self-same Characters by which I have described it neither will that I conceive justly prejudice what I have said upon this Subject If there be in Men such Principles as Self-love and Self-esteem as Ambition as Honour and Shame If these Principles may and ought to be made use of for the purposes of Vertue If the just use of these Principles serves to produce Generosity in Men If Generosity by operating