-m ^ ir 2^^ ^^^"t /^re^ Section / ^/ ^ 7 UPON SEVERAL ^o^jal ^ubfects In Two Parts, f-^^ Part I. Upon Pride. UponCloaths. Upon Duelling.^ General Kindnefs. Upon the Office of a Chaplain. Upon the Weaknefs of Human Reafon. Part II. Of Fame. OfMufick. Of the Value of Life. Of the Spleen. OfEagernefsof Defire. OfFriendfhip. Of Popularity, A Thought. Of the Entertain- ment of Books. Of Confidence. Of Envy. Of the Afped. Againft Defpair. Of Covetoufaefs. Of Liberty. Of Old Age. OfPleafure. By JEREMTXOLLIER, M. A. Cfie Jfiftl) mitm. LONDON: Printed forRiCHARoSAREat Grays'Jnn* Gate in Holhom, M DCC III, THE CONTENTS. COme mijlahes concerning Converfation re-- ^ moved. Page 5 The Grounds of Pride enquired into^ and Jl)ewn to he founded in Self-Love^ and why. p. 5 The due Bounds of Self-Love briefly examined^ Tride defcrihed^ I . By way of Negation, p. 8 iXhe Pofitive Marks of it are laid down. p. i i The principal Pretences to this Vice^ viz. Learn- ings Nobility s Wealthy Power ^ and Beauty. p. l5 The Pretences of Learning confidered. p. 17 The Office of Curates generally mifunder flood 5 the mi flakes about it reBified. P« 29 The depr effing their Char aUer^ and flraightning them in point of Maintenance ^ of ill Confe-- quence to Religion. P* 3 2^ The cafe of Nobility confidered. P* 53 Nobility divided into Hereditary or Acquired. . P- 55 The Privileges of Antiquity ex amifted. p. 59 Families generally raifed either by Commerce^ Arms^ or Learning. P* ^9 A 2 Tht The Contents. The pretences of Commerce inquired wto^ where likewife thofc of Wealthy are occafionally handled. p. 70, 71 The Merit of Arms debated. p. 75 The Advantages of Learnings and Arms com-' pared. p. 75 The Plea of Beauty argued^ and that of Acquis red Nobility. p. 33 The difference between Pride and Magnanimity. p. 89 The jujl Advantages of Nobility. P» 9 1 Some of the unhappy Confcquences of Pride hinted. p, ^^ t o T O T H E READER. IEaJily forefee Jome People mil be difobliged with the Freedom of thefe Papers^ and think themfehes treats ed with too little Ceremony ; But unlefs they can difarm their pretended Adwrfary^ and confute his Arguments^ I would dejire them by all means to [mother their Refent- ments : For as bad us the World Is^ to ap^ pear in defence of Pride^ and turn Adm^ cate for the Deml^ looks like an untoward fort of an Employment. However to fweet- en their Humour ojs much as may be^ they may pleafe to confider that there was no good to be done in this Cafe without plain deaU ing ; ThU Malady of all others mufi be well examined^ otherwije it^s in mm to expt& a Cure. ^Tu to no purpofe to declaim m general againfi a Proud Man^ and to giz^e him a gteat many hard Names ; for unlefs you To the Reader. you point dire&ly upon his Vice^ difiinguijh its Nature^ and difcover the weaknefs of that which he builds upon^ Every one will be jure to avoid the Charge^ and parry againji the Application, Farther^ to abate their Cenfure^ 1 think it not improper to acquaint thevi that here are no particular Chara&ers attempted^ nor is there the lead intention to provoke or expofe any Perfin Living. Be- Jides when a Piece like this is drawn from fo many different Face^; the mixing of Fea- tures and Complexions^ will keep the Ori- ginals from being difcover d. In Jhort^ the Defign of thvs fmall Dijcourje Is only to make Men more ufeful and acceptable to So- ciety^ and more eajy to themfelves then they generally are : And that thofe who over^top their Neighbours upon any con/iderable ac^ count y may manage their Advantage with that Modejiy and good Humour^ that none may have any juji occajion to wijh them lefs. THE THE CONTENTS. PART I. I P- 95 115 1. T TP on Pride. Page 2. V^l. Z)pon Cloaths. p. < 3. VponDHelling. p. i^^ 4. ZJ/?(?« General Kindnefs. p. 147 5. ZJ/?(7« the Office of a Chaplain. p. 177 6. Upon the Weaknefs of Human Reafon. p. 239 PART II. I- {^FFame. Page 1 2. KJ OfMufich p 17 3. 0//Ae Value of Life, p. 27 4- Of the Spleen. p. 55 5. OfEagernefs ofDeJtre. p. 41 6. Of Friendjhip. p. 4^ 7. Of Popularity. P* 71 8. A Thought. V' 77 9. 0//^e Entertainment of Books. p. 97 10. Of Confidencec p. 101 II. 0/ The Contents. 11. Of Envy. p. 107 12. OftheAfpeS. p. 121 13. Againji Defpair. P- 129 14. OfCovetoufnefs. P- ^35 15. Of Liberty. p. 1 51 i6. Of Old Age. J. 157 17, Pleafure. p. 189 TO Moral Effay UPON PRIDE, I N A CONFERENCE BETWEEN Vbtlotimm and Vhildethes, Vh'tlot. '^~\HilaUthes, I am glad to fee you,though you are fo wrapt up in Speculation that I fcarce knew you at firft figbt ; pray why fo Thoughtful ^ you don't ufe to have fo much Philofophy in your Face. B PkiUL A Moral Essay FhiUL I have a particular reafon to look a little pretendingly at prefent 5 therefore I hope you will excufe it. Philot. With all my Heart ^ for I fuppofe you will not make a Praftice of it : But whatever Emergency you may be under, I would advife you to aippear in your old Shape again 5 for in my Judgment that con- templative Figure does not become you. Philal. I am forry to hear Thinking agrees fo ill v/ith my Conftitution ^ but I hope this Alteration does not arife from any natural Antipathy I have to Senfe 5 but from the Hnacceptablenefs of the Subjeft I am upon. Fhilot, Pray if it be not too free a Quefti- on. What were you mufing upon ? Philal. Why laft night I happen'd to light npon an overgrown Fop, who plagued the Company withfuch an impertinent Hiftory of his Quality and Performances, and was fo vain and infolent in all his Behaviour, that as foon as I was delivered from him, I had a plentiful occafion to confider the \m- ireafonablenefs of Pride :, which is the pre- fent Employment of my Thoughts : And upon a full View, I find fo much FoIIy,and ill Humour, and Monfter in the Compofiti- on of this Vice, that I am aftiamed, and al- nioft afraid, of the Idea I have raifed. Phrlof. 'Tis fomewhat hard you can^t ftand the Charge of your own Imaginati- on; upon PRIDE. 5. on 5 But though I fliall not difpute your Courage, yet I much queftion your Morti- fication. Philal. The Reafon of your Cenfure > Philot. Becaufe I have obferved, it's but a bad Sign of Humility to declaim againft Pride 3 for he that is really Humble will be unconcerned about Refpeft and Applaufe 5 fuch a Perfon values himfelf upon nothing but his Confcience and Integrity 5 and therefore the haughtinefs of another can-fi make him uneafy 3 fo that if he finds him- felf wince upon the Account of Negleft, he may be pretty well affured he has a Sore Place. Philal. I think you are fomewhat out in your Notion of Humility 3 for that Virtue does not make us either fervile or infenfible ^ it does not oblige us to be ridden at the Pleafure of every Coxcomb : We may fliew our diflike of an imperious Humour, as well as of any other foolifli Aftion ^ both for the Benefit of Others, and in Vindica- tion of our own Right. Philot. I am glad to hear this Concelfion from you 5 becaufe from hence it follows, that a Man may have a juftEfteemof him- felf without being Proud : Now if this Ob- fervation was remembred and rightly a p- plyed, Men would not be fo Cenforious in this Point, nor miftake their own Pride for B 2 thdt 4 A MoR AL Essay their Neighbours fo often as they do. For inftance, a Man whom the Law has made my Superiour, may take notice of his Qua- lity if he pleafes 5 but this can t well be done except he makes me an Abatement of the Regard he receives from me 5 therefore I ought not to interpret the Referve or Fa- miliarity of his Carriage, as a Negleft 5 for provided he keeps within his Proportion, he Challenges nothing but his own 5 fo that if I am difpleafed, the Pride lies on my fide, for afFefting to have an equal Regard paid to Perfons who are unequal. Philal. I have nothing to Objeft againft the main of your Difcourfe ^ and conceive that the beft way to know whether we are Guilty or not, and to prevent charging this odious Imputation unjuftly upon Others, is to State the nature of Pride, and to enquire into the Grounds of it. Philot. I confefs this is the way to Pinch the Queftion^ therefore let what will come of it, I will ftand the Teft of your Method, though I am afraid you will fay fome unac- ceptable Things. Philal. Suppofel do; if theSubjeft leads me to it, the fault is not mine; But to come to the Point : Pride has a very ftrong Foundation in the Mind 5 it's bottomed up- on Self-love. Pb'ilat. upon PRIDE. 5 Pkilot. Then I find there is fomewhat to Work upon. — Philal. Pray give me leave, I fay Pride is originally founded in Self-love 5 which is the moft intimate and infeparable Paffion of Humane Nature. The Kindnefs Mca have for themfelves, is apt to put them up- on over-valuing their own Things : which Humour unlefs checked in time, will make them take moft delight in thofe Circumftan- ces and Aftions which diftinguifli them from their Neighbours 5 and place their fuppofed Advantages in the beft Light. Now this Defign is beft purfued by being Mafter of uncommon Excellences ^ which though defired by all, are poffeffed but by a few 5 for the rarenefs of Things raifes their Efteem, and draws a general Admira- tion. And their defire of being diftinguifti- ed, is one reafon why they love to keep the Odds in their own Hand, and to make the Diftance between themfelves and their Neighbours as Wide as may be ^ which of- ten runs them upon a vain, and tyrannical Oftentation of their Power, Capacity, &e. For this magnificent Difcovery makes the Difference between them and their Neigh^- bours more Apparent 5 and confequently, occafions their own Greatnefs to be the more remarkable. B ? Thllot. 6 A MoR AL Essay Pifilof. I think you have faidfomething very remarkable 5 and I don't know but you may growConfiderable by it^ if you can prove your AjTertion. P/jilaL Pray what rifing Doftrine have I laid down? Philot. You fay that Pride is founded in Self-love, which is an unfeparable Paflion of Humane Nature ^ from whence I gather, that it's impoflible for a Man not to be Proud, becaufe it's impoflible for a Man not to love himfelf. We are like to have an admirable Prefervative from you at this Rate, PhilaL Not fo faft : If you had attend- ed to the Whole, you might have obfer- ved, That by Self-love I meant the Excefles of it. Philot. I thought a Man could not have loved himfelf too well. PhlUL If by loving you mean wifliing himfelf Happy, I agree with you 5 for we may, or rather we muft defire to be as Hap- py as is poffible ^ provided it be without Prejudice to another. But then, if Efteemis underftood by Love, it*s eafy ( without Care ) to exceed in our own behalf 5 and ^n this Senfe we certainly do love ourfelves too well, as often as we fet an over-pro- portioned and unufual Value upon any Thingj becaufe it's our own, as if our Fond- nefs uponVRlDE. nefs and Partiality was the true Standard of Worth 5 and we had the Faculty of turning every thing we touch into Gold. Philot. I will not Conteft this Point any farther with you 5 but as I remember you ftarted another Paradox, by intimating, that it was a fign of Ambition to efteem any Excellency the higher for being un- common : Now fince the Value of an Ad- vantage is inhanced by it's Scarcenefs, and made more Reputable to the Owner ^ I think it fomewhat hard not to give a Man leave to Love that moft which is moft Ser- viceable to him. Fhilal. So it would if he had no Body to Love but himfelf 5 but fince heis both obli- ged and naturally inclinable to univerfal Benevolence, this alters theCafe : For he who Values any thing the more for being uncommon, will defire it (hould continue fo : Which is no kind Wi{h to his Neigh- bours ^ and is an Argument that a Man does not delight in an Advantage fo much for it felf, as for the Comparifon ^ not fo much for it's own irrefpeftive Goodnefs, as be- caufe others want it. Now it affords a more generous, and I believe, a more tran- fporting Pleafure, to converfe with uni- verfal Happinefs , though we make no greater Figure in it, than the reft of our Neighbours?, than to be gazed at, and ad- B 4 mirei 8 A Moral Essay mired by a Crowd of indigent andinferiour Peorle. PhHot. The World does not feem to be c i your Opinion 5 however I will let your Argument pifs, for the good Nature of it. But after all let me tell you, though I have no Mind to be counted Proud, yet I have a ftrong Fancy for my felf : and therefore if you will not allow me to be Civil to my Perfon, we might e'en as good Difpute no farther 5 for — PhilaL Don't trouble your felf, if your Terms are Moderate , we'll never break off upon that Score ^ therefore I will offer at a fhort Negative Defcription of Pride 5 in which if it's poffible, I will give youSatif- faftion. Philot, Pray let us fee how Liberal you will be. Philal. Firft, It's no part of Pride to be Confcious of any Perfeftions we have, whe- ther Intelleftual or Morale for this is in ma- ny Cafes neceffary, and impoflible to be avoided. He that is Wife or Learned mufl: know it, otherwife he can't underftand when he judges TrueorFalfe^ nordiftin- guifh difficult and noble Speculations, from trifling and vulgar Remarks: nor tell when heads Rationally or not. Now a Man that is ignorant of thefe Things, can neither be Wife npr Knowing : Therefore as he that upon PRIDE. 9 has a juft and vigorous Senfe of the Magni- tude, Diftance and Colours of Objefts, muft conclude that he has Eyes whether he will or not 5 fo thefe Perfeftions of the Mind difcover themfelves by their own Light : The Poffeffour can no more be Ig- norant of them, than he can doubt of his Exiftence when he is Awake. To give one Inftance more : How can any Perion have true Fortitude, who does not know how far he ought to Hazard himfelf^ and where- in the Bafenefs of Cowardife confifts? So that to affirm a Man may be ignorant of his ownConfiderablenefs, is to make him Wife and Great, and Good by Chance 5 which is a Contradiftion to the Excellences fup- pofed in him. Pkilot. Right. And fince I like the Franknefs, and Tendency of your Argu- ment, Til try if I can Reinforce it ; I fay- then, fuppofing it was Poffible for a Man to be ignorant of his good Qualities 5 it was by no Means convenient : For if he carried fuch a Treafure about him, with- out knowing how well furniflied he was ^ it*s fomewhat hard to conceive how he could either Improve or Ufe it : If it lay thus clofe, it would be little better, than a Mineundifcovered:;, for which neither the Owner of the Ground, or any Body elfe, are ever the Richer. PhiUl. lo A MoR AL Essay PhiUL You fay well, and therefore I fhall venture in the fecond place to affirm. That as we may be acquainted with our own Accomplilhments, without being guil- ty of Pride, fo neither is it any Branch of this Sin to difcover, that they are greater than fome of our Neighbours enjoy. If wchavea real Advantage over another, it*s no Sin to be fenfible of it 5 to apprehend o- therwife, is to judge contrary to the Rea- fon of Things 5 when the Cafe is plain, we may believe we have more Honefty, Senfe, &c, than fome others : This is as allowable as it is for us to think, that we have better Complexions than Moors, and are Taller than Pygmies. Philof. Can you go on ? Philal. Yes, Vm not afraid to add 5 Thirdly, That we don t fall into the Sin of Pride, by being delighted with thofe Ad- vantages of Mind, Body or Fortune, which Providence has given us 5 thefe things in the very Notion of them are fuppofed to be Beneficial. Now it's natural and neceffary for us to be pleafed with the Enjoyment of that which is good 5 of that which is agree- able to our Faculties, and an Advancement of our Nature : To fpeak ftriftly. When the Faculty and the Objeft are rightly propor- tioned, Satisfaftion follows of Courfe •-, and it'sasimpoffibleforus not to be pleafed, as it i§ upon PRIDE. ,1 is for Fire not to afcend. Farther, if we are not allowed to take any Satisfaftion in our Condition, we are not bound to give Cod Thanks for it 5 for we are not obliged to be Thankful for that whiclidoes us no good : But nothing can do us any good, except it be by giving us a Pleafure either in Hand or in Profpeft. Fourthly, It is no part of Pride, to be more pleafed with having au Advantage ourfelves, than by feeing one of the fame Value poffeffed by another. Fhilot. Make this out, and you will ob- lige me. Philal. Very well : I prove my Propo- fition thus. Firft, Becaufe that which is in pur Poffeflion, or incorporated into our Ef- fence, is always in our Power 5 and ready to be made ufe of when we think fit. But that which belongs to another is often at a Diftance, and out of our Reach 5 and cant be communicated to us, though the Owner was never fo willing. Secondly, It muft be more agreeable to be Mafter of any Per- feftion our felves, than to Contemplate one of the fame Nature in another 5 becaufe every one is more certain of the kind In- clination he has to himfelf, than he can be of the AfFeftion of any other Perfon whatever: That I will be always kind to my felf, I am as well allured of, as that I have a Being 5 but that another will be fo, i§ 17 A Moral Essay is impoflible for me to know : And there- fore let a Man be never fo Good-natured^ it muft be fomewhat more Satisfaftory to him, to fee himfelf well furnifhed in any kind, than his Neighbour. Thirdly, That whicliisour Own, and in our Nature, we have the moft intimate and vigorous Senfe of ^ for thePrefenceofany defirable Ob- jcfl:, we know is more Acceptable ard En- tertaining, than either the Notion or Pro- fped of it : Poffeflion gives us the Life of the Thing ^ but Hopes and Fancy can fur- nifh out no more at the beft, than a Fi- gure finely Drawn. So that, for Example, let a Man be of never fo generous and dif- interefted a Spirit, yet it's Natural for him to be better pleafed with being Rich him- felf, (if he has any Value for Riches) than in having the bare Idea of an Eftatc : Be- fides, as lobferved, that which is our Own, is always at our Difpofal, and does notdc- Eend upon the uncertain Inclination and [umour of Another. Philof. Very comfortably argued : I find then by your Difcourfe, that a Man may without Vanity be pleafed with his Circumftances 3 and have good Thoughts of himfelf too if he deferves it. Now fome People are fo unreafonable, that they will neither give Men leave to Love, nor Underftand themfelves 5 if they are Con- fciou^ upon PRIDE. I J fcious of any commendable Quality, they muft be fiire to lay it out of the Way, that they may not fee it : Nay, if a Man has taken never fo much Care to make himfclf Infignificant, in Order to the promoting of Humility ,they will fcarce let him know he is good for nothing 5 for fear he fliould grow Conceited of his Virtue. But I per- ceive you are not fo ftrait-laced, and pe- dantick in your Notions. Therefore if you can recover us no more Ground, let us know direftly what Pride is 5 and be as fair as you can. Philal. Why Pride in the plainefl: Words which I can think of, is too high an Opi- nion of our own Excellency. Philot, How fhall we know when we over-rate our felves ? PhiUl. That is a very feafonable Quefti- on, and abfolutely neceflary to the State of the Cafe : Therefore I fliall lay down fome indifputable Marks of this Vice 5 that when- ever we fee the Tokens, we may conclude the Plague is in the Houfe. PInlot. Let us hear your Dlagnofticks. Philal. Firft, Then we may be affured we have this Difeafe, when we value any Perfon chiefly becaufe his Advantages are of the fame Nature with thofe we Enjoy ^ neglcfting Others who have an equal Right to Regard, only becaufe their Privileges are 14- ^MoralEssay are of a different Kind from our own. For inftance. When Men who derive their Con- fiderablenefs from the Sword, the Gown^ or their Anceftours, think none worthy their Efteem but fuch as claim under their own Pretences ^ in this Cafe it's evident, it can be nothing but Partiality and Conceit^ ednefs which makes them give the Prehe- minence. Secondly, We may certainly conclude our felves infefted with this Vice, when we In- vade the Rights of our Neighbour -^ not up- on the account of Covetoufnefs,but of Do- minion ^ only that we may have it in our Power to create Dependencies, and to give another that which is already his own. Thirdly, When Men don t meafure their civil Advantages by the Laws of their Coun- try, but by their own Fancies, and the Sub- millions of Flatterers 5 this is another infal- lible Sign they are Proud. Fourthly, To mention no more. When Men love to make themfelves the Subjeft of Difcourfe : To con over their Pedigrees, and obtrude the Blazon of their Exploits upon the Company 5 this is an Argument they are overgrown with Conceit 5 and ve- ry much fmitten with themfelves. Philot. Though I think you have hit the Symptoms pretty well, yet except they are marked fomewhatmore diftinftly, 'tispof- fibk uponVRlDE. 15 fible for a Man to have moft of them with- out being e'er the wifer. For unlefs we are able to draw up a juft State of the Degrees of Merit, we can never take the true Height of our Pretenfions 5 and being in this Un- certainty, it's odds if Self-love does not make us determine to the Prejudice of our Neighbours. Now I would gladly know how we muft go to work, to be fufficiently informed in this Point. PhiUl. We muft endeavour to get right Apprehenfions of the feveral Excellences of Humane Nature 5 and what Proportion they hold to each other : In order to the affifting our Judgment in this Cafe, I ftiall lay down thefe general Rules. Firft, Thofe Advantages wjiich fpring from our felves 3 which are the EfFefts of our Power and Courage 5 of our Induftry orUnderftanding, are more valuable than thofe which are derived, and borrowed 5 becaufe they are a Sign of a Richer and more Aftive Nature. Secondly, Thofe Qualities which are moft ufeful ought to have the Preference : For fince Acknowledgments ought tobefuitable to the Nature of Benefits received, thofe who have the largeft Capacity of Obliging, may fairly Challenge the Preheminence in our Efteem 5 and therefore in the third place, The Duration of an Advantage ought i6 A Moral Essay ought to be confider'd ^ and that which has the firmefl: Conftitution, and is moft likely to continue, ought to be preferr'd to Others which are brittle and fhort-Iived. Thefe Rules carefully apply*d, will fliew us how far our Pretenfions to Regard are fhort of, or exceed other Mens ^ and fo prevent an over-weening Opinion of our felves. How- ever, we are to obferve, that outward Re- fpeft ought to be given according to the Diftinftions of Law 5 and though a Man may happen to be very Defcftive in Point of Merit, yet we ought to take notice of the Value Authority has fet upon him. Philot. Give me leave to put in a Word, which is to tell you, that though I am not fatisfied with your Inftances, yet I am glad to find you will allow us different Degrees of Worth. I was almofl: afraid you would have fet all Mankind upon a Level. PhilaL To deliver you from fuch Ap- prehenfions, I freely grant you, that the Di- ftinftions of Quality ought to be kept up for the Encouragement of Induftry, and the fupport of Government. I hope, now you have the Reafon of my Conceffion, you will not be fo Sufpicious for the future. Philot. No, not till you give me a farther Occafion ^ Efpecially fince the Inference of your Difcourfe is not unacceptable 5 from whence it foUoweth, That when a Man fees upon PRIDE. 17 fees plainly that he has the Advantage of his Neighbour, he may let him underftand fo much without any Offence to Humility^ PhiUt. No doubt of it 5 efpecially when his Station is Publick: But then the Difco- very of his Superiority ought to be managed with a great deal of Art and good Natiare 5 . to which we are oblig d not only in point of Complaifance, but Juftice : For though there is often a real difference between one Man and another, yet the Party who has the Advantage ufually magnifies the Inequality beyond all Senfe and Proportion. Men don't confider that the great Privileges of Humane Nature are common to the whole Kind 5 fuch as being equally related to God and Adam^ Reafon and Immortality, the fame Number of Senfes, and much of the fame Perfedion and Continuance. And as for thofc Things which are the peculiar Advan- tages of a few ^ they are either acquired and enjoyed by the ftrengtli of thofe general Ones I have mentioned, or elfe they are foreign, and in a great Meafure Chimeri- cal 5 and therefore can be no real Enrich- fnents of our Nature : They are often no more than the Bleffings of Chance, of Flat- tery, and Imagination 3 and though they may {et us upon higher Ground, yet they tan add nothing to the true Stature of out Being i But toCombate this Vice more fuc- € cefsfully^' i8 A Moral Essay cefsfully, we'll examine it's mofl: plaufible Pretences, and fee if we can difcover the Weaknefs of them. Philot. What Pretences are tliofe ? Philal. I mean Learning, Nobility, and Power 5 for thefe you know are accounted the brighteft and moft diftinguifhing Ad- vantages. But though they ought all to be confidered, yet Ibelieve there is much more Weight laid upon them, than in ftrift Rea- son they will bear. Philot. You talk as if you were retained by the Mobile, and had a Mind to bring us back to our Original State of Ignorance and Peafantry, PhiUL I tell you once again, you are much miftaken. I have no defign to leffen the Value of any Man's Honour, or Under- ftanding; LetPeople have as much Senfe and Quality as they pleafe 5 provided they dont grow troublefome and ridiculous about it. Philot. I fomewhat fafpeft you have a Mind to engrofs this Vice of Pride to your felf. This fort of Difcourfe looks like de- claiming againft Arbitary Power ^ where the fharpeft Invedives are commonly made by the moft enterprifing, and unmortified Men 5 who are only Angry that they are not pofTefTed of that Abfolutenefs Them- felves which they endeavour to render Odi- ous in Others. PhilaL upon PRIDE. Philal. You are fomewhat fmart ! How- ever let me tell you, if I have any fuch Pro- jcft as you Imagine, you have me upon a fair Dilemma. For, if myReafonsagainft Pride hold good, they will ftandupon Re- cord againft my Self ^ which I fuppofe will be no undcceptnble Revenge for you : If they areinfignificant, you will have the Di- verfion of Laughing at the Folly of the At-^ tempt : And which is more confiderable, you may keep your good Opinion of your Self into the Bargain. Philot. Pray begin your Attack as you think fit, and for Difpute fake, I'll try how far I can maintain the Ground againft you. Philal. Firft then, Learning ( to begirt there) and High Conceit agree very 111 to- gether : For a Man of Letters may have a clear Notion of the Stupidnc^s and Defor-- tnity of this Vice ^ and being better ac- quainted with the Frame and Paffions of hu- mane Nature, he can't choofe but difcover' how unacceptable it muft make him to all Mankind. Befides, he is fupposM to know, that nothing in ftrift Reafon deferves a true Commendation, but a right ufe of the Li- berty of our Will 5 which is in every Ones Power to manage to Advantage. Secondly,Learning gives us a fuller Convi- ftion of the Imperfeftion of our Nature 3 which one would think might difpofe us to • C a Modefty. 20 A Moral Essay Modefty. The more a Man knows, the more he difcovers his Ignorance. He can fcarce look upon any part of the Creation, but he finds himfelf encompafied with Doubts and Difficulties. There is fcarce any thing fo Trifling, or feemingly Common, but per- plexes his Underftanding 5 if he has but Senfe enough to look into all the Objeftions which may be raifed about it. He knows he has a Being, 'tis true 5 and fo does a Pea- fant : But what this Thing is which he calls himfelf, is hard to fay. He has reafon to believe, that he is compounded of two ve- ry different Ingredients, Spirit, and Matter 5 but how fuch unallyed and difproportioned Subftances fhould hold any Correfpondence, and Aft upon each Other, no Man s Learn- ing yet could ever tell him. Nay, how the Parts of Matter cohere^ is a Queftion which it's likely will never be well anfwer'd in this Life. For though we make ufe of the fair- ed Hypothefes^ yet if we purfue the Argu- ment home, we fliall go nigh to Difpute a- way our Bodies, and Reafon our felves all in Pieces. Infomuch, that if we had no- thing but Principles to encourage us, we might juftly be afraid of going abroad, left we fhould be blown away like a Heap of Duft : For it's no Solution to fay, the greater parts of Matter are connefted with hooked Particles^ for ftill the Difficulty returns. How upon PRIDE. 21 How thefe Hooks were made > ^i/h cufto- diet ipfos Cuftodes .■? What is it that faftens this Soder, and hnks thefe Firft Principles of Bodies into a Chain > And as the more refined Underftandings know little or no- S"§ P^.*^^^'"^^'''^*' ^"'^ of tli^ material World ; fo upon Enquiry, we fliall find them as Defeftive in their Skill about Moral Truths : ( excepting thofe who are taught by Revelation ^ which fupernatural Dif- coveries the unlearned are capable ofunder- ftanding, as far as their Happinefs is con- cerned.) Thofe who made Laws in their re- fpeaive Countries, we have reafon to be- lieve had their Minds polifhed above the Vulgar rate : And yet we fee how unaccount- ably the publick Conftitutions of Nations vary. The 'Ptrfiam and Athemam allowed Inceft 5 the Lacedcmomans, Stealing ; and fome Indians Herodotus mentions, ufed to bury their beft Friends in their Stcmacbs In ihort the Rules of Decency, ofGovernmrnt of Jufticeit felf, are fo different in onePlace trom what they are in Another, ^o Party- coloured and contradiftious, that one would almoft thmk the Species of Men Altered ac- cording to their Climates; and that they had not the fame Nature in common. One would almoft think, that Right and Wron-^ Jay rather in the Fancies of Men, than in the Reafon of Things ; and was bounded more 1? A Moral Essay more by Seas and Rivers, than by any un- alterable Limits of Nature 5 that Virtue and Vice were Minted by the Civil Magiftrate^ and like Coins, would pafs for Currant on- ly in his own Dominions. The Heathen Philofophers may fairly be granted, to have as good pretences to Learning, as any other fort of Men among them : And yet we may obferve from TiJ/j and Laertins^ what a fmall Proportion of folid Know» ledge they were Matters of ^ how ftrange- ]y did they differ in Matters of the high- efl: Import ? how eagerly did they Difpute, and not without Probability on both Sides: Whether there was any thing certain? Whether the Criterion:! of Truth and Falfe- hood were clear and indubitable, or not? Whether the Government of the World was CaRial, Fatal, or Providential ? How rnany Sumtnum Bmums have they Prefen- ted us with 5 Some of them only fit to en- tertain a Brute \ Others Noble enough for a Spirit of the higheft Order ? It were te- dious to recount the Differences one Seft liad with another^ their Inconfiftences with themfelves, and the ridiculous and ill-fup- ported Tenets forne of the moft famous of them have held : Infomuch that T;///^' takes notice, that there was no Opinion fb abfur4, but was held by fpme Philofophtr pr othero Tis true^ they could Wrangle aqd Harangue upon PRIDE. 23 Harangue better than the Common Peo- ple 5 they could talk more plaufibly about that they did not underftand 5 but their Learning lay chiefly inFlourifh, and Terms, and Cant ^ for as for any real Improve- ments in Science, they were not much Wifer than the lefs-pretending Multitude. Indeed the more Modefl: of them would confefs, That the chief ufe of Learning was to give us a fuller Difcovery of our Ignorance 5 and to keep us from being Pe- remptofy and Dogmatical in our Determi- nations. Now one would imagine, the more intimate Acquaintance we had with thelmperfeftions of our Nature, the greater Reafon we (liould have to be Humble. Is weaknefs a proper Foundation to Ereft our Lofty Conceits upon? Indeed he that has not theLeifure or Capacity to examine how it's with him, may be fondly perfuaded to fancy himfelf fome Body 5 and grow Vain upon the kind Prefnmption : But for a Man to be Proud who candemonftrate his own Poverty, is little lefs than Madnefs. Philot, If the Cafe (lands thus, to make all fure, we had heft get an Order to Burn the Twenty Four Letters, and hang up CadmMs in Effigie 5 for— Philal. Pray don t interrupt me, and I will try if I can give you a little Eafe. Granting therefore^ a$ we may, thatLearn- C 4 ing ^4- JMoralEssay ing does give fome Advantage 3 and that pur Underftandings are really enriched by it § yet in regard we have but a few Principles to build upon, the greateft part of our Knowledge muft confift in Inferences § which can't be wrought out without great Labour and Attention of Mind ; And when we are at any diftance from felf-evident Truths, the Mind is not only perplexed with theConfiderationofa great many Cir- cumftances, but which is worfe. Forgetful- nefs, or Miftake in the leaft of them, fru- ftrates our whole Defign ^ and rewards us with nothing but Errourfor our Trouble. Nov/ he that is fo liable to be impofed ppon, who rifes but by Inches, and en- riches himfelf by fuch flow and infenfible Degrees 5 *tis a Sign that his Stock was ei- ther very fmall, or that he is unskilful in the management of his Bufinefs 5 and therefore he has noreafon to be proud of what he has gotten : Befides, it's an humbling Confider- ation to reflecb what Pains we are obliged to take to Mufter up our Forces 5 and to make that little Reafon we have ferviceablec How faft does Obfcurity, Flatnefs and Im- pertinency., flow in upon our Meditations ? -Tis a difficult Task to talk to thePurpofe^ and to put Life and Perfpicuity into our Difcourfes i Thofewho are mod ready and Inventive^ have not their beft Thoughts *■' "^""^^ "" " '" '' ' wp" upon PRIDE. a5 nppermofi: : No, they muft think upon the Stretch 3 ranfack, and turn over the Mind, and put their Imagination into a kind of Ferment, if they intend to produce any Thing extraordinary : So that confidering the Trouble, and almoft Violence we are put upon, one would think that Senfe and Reafon was not made for Mankind ^ and that we ftrive againft our Natures when we pretend to it. Pkilof. Well ^ What though our Minds were poor, and unfurnifhed at firft 5 Is it any Difparagement to us to have more Wit than we were Born with > What though we can t ftrike out a Science at a Heat, but are forced to polifh our felves by Degrees, and to work hard for what v/e have > The lefs we were affifted by Nature, the greater Com- mendation it is to our Induftry ^ and our Attainments are fo'muchthe more ourown. And fince v:q have thus fairly diftinguiflied our felves by Merit, why fhould we feem unapprehenfive of our Performances ? Since we have paid fo dear for the Improvements of our Underftanding, and our Advantages are gained with fo much Difficulty, what harmis it to make our befl: of them ? Why fhould we not oblige the Negligent to Di- ftance and Regard 5 and make thofe who are younger or lefs knowing than our felves, fenfible of their Inferiority > ThiUU a6 ^ M o RA L Essay Phildl. I agree with you, as I have al- ready hinted, That a Man may lawfully maintain his Character and juft Pretences againft B^udenefs and Ignorance 5 efpecially when the Publick Good is concerned in his Reputation. But when he afts a Private Part, and Converfes with People of Senfe and Modefty, he fhould give them but ve- ry gentle Remembrances of his Preroga- tive : His Opinion of his own Worth fhould but juft Dawn upon them ; and at themoft, give them but an obfcure and re- mote Notice, that heexpefted any fingular Acknowledgment : He fliould take the Re- fpeft that is paid him, rather as a Pre- fent than a Debt^ and feem Thankful for that which is his own : But to be Stiff and formally referved, as if the Company did not deferve our Familiarity 5 to be Haugh- ty and Contemptuous, and to make fcanty and underproportioned Returns of Civility ; This is a downright Challenge of Homage 3 and plainly tells People, They muft be ve- ry Mannerly : 'Tis in efFeft to fay 5 Gen- tlemen, I have more Learnings and have done the Publick greater Service than you 5 and therefore I expeft to be confidered for it : You may poffibly fay. That I have more Preferment too, and am paid for my Merit in Mony 5 but that ftiall not ferve your Turn : For except you (hew your fdves upon PRIDE 27 felves very Dutiful, I (hall give you broad Signs of my Diffatisfaftion 5 and never let you have the Honour of Converfing with me again. Now fach a Man, if he went much abroad, would plague Mankind more with his Company, than he could Oblige them with his Writings 5 though they were never fo confiderable. Such People {eem to owe their Parts to their ill Temper : Their Induftry is Malicious .3 and they have taken pains not fo much to Oblige the World, as to get an Opportunity of Trampling upon their Inferiours. Had they been good-na- tur'd, they would have been as dull and in- fignificant as their Neighbours. But their imperious Carriage is jufl: as reafonable, as it would have been for the old Athlet£ to have drudged hard in Eating and Exercife, that they might employ their Bulk and Afti- vity in bcatins; every one who was weaker, and lefs skilful than themfelves. Phllot. By your Difcourfe you feem to mjftake the Matter 5 and not to v/eigh things rightly. Tis not Superiority that thcfe Gentlemen of Learning are fo Solicitous about ^ 'tis not Perfonal Advantage whicii rliey chiefly intend by their Refervednefs : They have, no doubt, a more publicfeand generous Defign : For you may obferve, they ufnallybear hardcft upon thofeofth(.ir p.wn Order and Profctrion :^ which is no- thing a8 A MoR AL Essay thing but a forced and politick Statelinefs for the promoting of Knowledge in Others. The young Fry, whether you know it or not, muft be held at a Diftance, and kept under the DifcipHne of Contempt. If you give them any tolerable Quarter, you in- dulge them in their Idlenefs 5 and ruin them to all Intents and Purpofes. For who would be at the Trouble of Learning, when he finds his Ignorance is careffed ^ and that he is eafy and acceptable enough in the Company of the beft Authors of the Town? But when you Brow-beat them, and Maul them, you make them Men for ever : for Vexatio dat intelleUum 5 though they have no natural Mettle, yet if they are fpurred and kicked they will mend their Pace, if they have any Feeling. Such rigorous U- fage will make them ftudy Night and Day to get oat of this ignominious Condition 5 in hopes, that it may come to their own Turn to be Proud one Day. Take my Word for it, There is no fuch Way to make a Scholar, as to keep him under while he is Young, or Unpreferred. FhllaL Notwithftanding your Flourifli, I can t perfwade my felf, that this Difpen- fation of Pride is fo mighty ufeful as you pretend. I fhould think fuch an outward Management of any Accomplifhments , fhould rather difcourage Others from at- tempting H^onVRlDE, tempting fuch dangerous Circumftances. If Senfe and Learning are fuch unfociable imperious Things , a Good-natur'd Man ought to take efpecial Gare not to im- prove too faft. He ought to keep down the Growth of his Reafon, and curb his Intelleftuals, when he finds them ready to out-ftrip his Neighbours. I affbre you, if I was of your Opinion, and thought my felf near the Temptation to fo much ill Humour, I would never look on a Book again. Philot. Come, when you have faid all , there is no keeping up the Gredit of Learn- ing, without that which you call a re- fer ved Behaviour. For if thofe who are Eminent this Way, fhould condefcend to thofe Familiarities which you feem to defire , the Honour of their Profeflion would fuffer much by it 5 if they (hould converfe upon the Level, the Veneration which their Inferiours have for them would quickly wear off : And if the Vulgar ob- ferved there was no Diftinftion kept up amongfl: the Men of Letters 5 they would fufpeft there was nothing extraordinary in any of them. Pray who are fuppofed to be the beft Judges of Learning, Thofe who have it, or Others ? PhilaL No doubtj Thofe who have it. IPhitof. ^o ^MoralEssay Philof. Thenif they feem to undervalue it Themfelves, Is not this the Way to bring it into a general Dif-repute? I tell you once again, if the Privileges of Merit are not infifted upon, all muft go to wrack. If a Man who has digefted all the Fathers^ and is ready to add himfelf to the Number, (hews any tolerable Countenance to one who has fcarce rubbed through Igmti^s^ ^nd lets a pure Ef/glip Divine go Cheek by Jole with him, the Commonwealth of Learning will grow almoft as Contemptible as that of the Pigmies ^ and be only fit to Write Ro- mances upon. 'Ph'ilaL I fhall not enquire how far this lofty Method may advance the Reputation of Learning 5 but lam pretty fure it's no great Addition to theirs who ufe it 5 for it only makes others more inquifitive into their Defefts, and more inclinable to Ex- pofe them. If they take them tardy, they endeavour to huml3le them by way of Re- prizal. Thofe Slips and Mifmanagements are ufually ridiculed and aggravated, when fuch Perfons are guilty of them • which would be over-looked, or excufcd, in others of a more modeit and affable Converfation. If they happen to be found inconfiftent with themfelves : If their Vanity of appearing fingular puts them upon advancing Para- doxes, and proving them as Paradoxicallyo If upon PRIDE. 51 If a Prefumption upon their own Strength, and a Defire of greater Trinttiph makes them venture too far into the Enemies Quarters, and take up a Poft which they can't main- tain 5 they are ufually Laught at for their Fol- ly, and left to fhift for themfel ves : For Pride never has any Friends 5 and all Men are glad of a juft Occafion to lefTen his Reputation who makes fuch an ill-natured Ufcof it. Philot, I conceive you harp a little too much upon one String : Do you think the inferiour Clergy, for whom you are now pleading, are difcouraged by none but thofe of their own Profeffion ? Philal. No, I grant there is another Sort of People who ufe them with Neglcft enough : But then they are fomcwhat more to be excufed. They have not fuch fair Opportunities to underfland the ji-fl Pre- tences of a liberal Education, and a fleligi- ous Employment. They are apt to fall un- der unfortunate Hands in their Minority : The Vanity of their Parents, and the Kna- very of Flatterers, often gives them a wrong Notion of themfelves 5 and makes them ad- mire nothing but Wealth and Grcatnefs ; and think no Condition deferves Regard but that which refembles their own. Be- fides, their Negleft looks lefs unaccountable by reafon of their Quality 5 and their Breed- ing makes their Pride fit more decently up- on ^2 A MoR AL Essay on them. They ufually Contemn with a bet- ter Grace than others : For there is a great deal of Art and Myftery in Pride, to man- age it handfomely : A Man might almoftas foon learn a Trade : And if we obferve, we fhall find that thofe who were not brought up to it, feldom prove their Crafts-mafter ^ or praftife with any fort of Addrefs. To which I may add, That fuch Perfons are ufually willing to pay for their Imperiouf- nefs ^ fo that a Man is not made a Fool for nothing. But when this lofty Humour is clumfily and inartificially managed, when it's affefted by thofe of afelf-denyingand mor« tiffed Profeffion 5 and who get their Living by declaiming againft it : When it's taken up by Men of Senfe, who may well be ex- pefted to fee through the Folly of this Vice 3 and who generally have not thofePretences of a byaffed Education to mifguide them 2 Efpecially when they play it upon Perfons of their own Order, who were Born and Bred to as fair Expectations ofPvegard as themfelves 5 and are fometimes their Inferi- ours in nothing fo much as in Succefs 5 This is fuch a fingular Praftice, that I had rather leave itundefcribed, than be forced to give it it's proper Charafter. Ph'ilot, I believe you v/ill be willing t6 abate, if not toretrad your Cenfure, when you confider that thefe Gentlemen of the GoWHi upon VRIDE. 3^ Gown, whom yon think too much depref- fed, are many of them Curates : And is it not very reafonable there (hould be a Di- fiance obferved between Mafters and Ser- vants? If you Confound thefe two Relati- ons by lavifh and indifcreet Familiarities, you deftroy the Refpeft 3 and by degrees, the very Notion of Superiority. If there is is not a due Homage Paid in Converfation, thofe who are in a ftate of Subjeftion, will neither know their Condition, nor their Duty: They will be apt to forget they hold by a Servile Tenure 5 and think them- felves enfranchifed from all maimer of Suit and Service. Befides, if the Parfon ftiould ufe his Curate with that Freedom which you infinuatc, as if there was neither Depen- dance nor Obligation between them ^ thisi might be of very ill Example to the Parifh, and make all other Servants challenge ths fame Liberty^ and grow pert upon their Mafters : And When this Sawcinefs became univerfal, as it's likely it might do in a fhort time^ what lefs Mifchief could be expefted from it, than an old Scj/thi in Rebellion ? Bhilai . I confefs, I was not aware tha Being cf Government depended fo m.uch upon the Dlftinftion between R.e6bor and Curate^ and that if the modern Wayof Di- ftance and Subordination Wc?s not kept up^ we muft prefently return to Hohs^ State of 54- ^ Moral Essay Nature. If a Curate be fuch a dangerous thing,that a little Civil Ufage to him is rea- dy to make the World fall about our Ears, I wonder why fo many of them are fufFer- ed. Now without raifing the Pojfe Comita- tus^ if the Plpiralijls would but do their beft to fupprefs them , their Number might quickly be fo retrenched, that they would not be in the leafl: Formidable. But you feem to argue all this while upon a wrong Principle 5 you take it for granted, that Curates are Servants 5 Now if this proves a Miftake, you will own they may be treated with a little more Freedom, without any Danger to Authority. Philot. Who doubts their being Ser- vants > Philal. I do 5 and for very good Rea- fons. Philot. See how a Man may be miftaken ! I thought the Englijh of Curate, had been an Ecclefiaftical Hireling. PhiUL No fuch matter 3 the proper Im- port of the Word fignifies. One who has the Cure of Souls : Therefore in i^r^z^^e, all Parochial Priefts are called Curates ^ as they are likewife in our Rubrick and Common- Prayer. Philot. I find then there lies no Servitude in the Name ^ fo that it muft be either the Deputation^ or Salary which they receive from upon PRIDE. 55 from the Inftituted Prieft, which finks them into this Condition. Phil J. That there is no Servitude in ei- ther of thefe, I am ready to make good* I. Not in the Office : And here I mufl: crave Leave to ask you a few Queftions. Philot. Take your Method. Philal. What in your Apprehenfion is a Curate's Employment ? Philot. To ferve God in the Publick Of- fices of Religion 5 and to take Care of the Pariih. PhilaL Then he is not entertained to ferve the Redor. Philot. Go on. PhilaL In the next place, I defire to know whether Authority is not EfTential to a Mafter. Philot. Who Qjeftions it> Philal. Has the Curare his Authority to Preach, and Adminifter the Sacraments, from the Reftor ? Philot, No ^ from the Bifiiop. Philal. May not a Mafter turn away his Servants when he pleafes? Philot. I think Co. PhilaL But ihe Fvcftor has no Power to remove the Curate, after he is Licenfed and Fixed by the Bidiop. To fum up the Evi- dence therefore :, if the Curate was nor en- tertained to wait upon i\\z Ri^clor, nor has D 2 his 36 A MoR AL Essay his Authority from him, nor can be re- moved from his Employment, I think it is pretty plain, he is none of his Servant. Philot. Well 5 but does not the Parfon make Choice of him, and Pay him. PhilaL Don t a Corporation choofe a Mayor ? Philot. What then ? PhilaL Pray whofe Servant is he after his Eleftion > Philot. None but the Kings, that I know of : But you have not anfwered the later Part of my Objedion, about his being paid by the Reftor. PhilaL If you had not called for my An* fwer, I had waved it for your fake 5 be- caufe I think your Objeftion borders fome- what upon Treafon. Philot. How fo ? PhilaL Why 5 Is it not of kin to Trea- fon to fay, the Subjefts are Mafters over the Supreme Authority? Philot. If Nonfenfe will not excufe a Man, I think it is. PhilaL But your Argument proves the Kins^ a Servant to the People. Philot. How? PhilaL Becaufe they pay him Taxes 5 and that among other Reafons, by way of Acknowledgment of the Benefits of his Go- vernment^ and that they may fnew them- felvcs upon PRIDE. 57 felves willing, if it was in their Power, lo requite him ior his Care of the State. Philot. Pray why fo much Concern to prove Curates no Servants ? PhiUl. Becaufe I am willing to refcne them from that Contempt which they will certainly fall into, as long as they pafs un- der this Notion: Which confidering the Number of Perfons Officiating this Way, muft be very Prejudicial to Religion. Be- fides, it makes fome Perfons, who are fit to do the Church Service, f^^fpcnd them- felves : and (hew their Priefthood only by their Habit, rather than ferve God under fuch uncreditablc Circumftances : And for the fame Reafon, Others are tempted to grow too fond of a Prefentation 5 and choofe rather to court it by Flattery, or other indireft Praftices, than be condem- ned to the fervile Condition of a Curate. For let me tell you, it is no ordinary piece of Self-Denial, for aMan of a generous Edu- cation, who has been trained up all along to Freedom and good Ufage, to be degra- ded in his Manhood, when the Mind is moft in Love with Liberty, and to enter wpon Bufinefs with Marks of Difadvantage, when he (lands mofl: in need of Reputation. To my thinking, this is a very difcourag^ ing and prepofterous Way of Educating the Clergy. If a Man mufl go to Service, D :^ he 38 A Moral Essay he had better begin with it as they do in Trades, and not be Mafter at firft, and then be forced to turn Apprentice, or Jour- ny-man afterwards. Of fuch ill confe- quence it is to mifcall Things 5 and as Plato obferves, That an Alteration of the Notes in Mufick is apt to produce an Innovation in the Laws and Cuftoms of a Country : S3 by changing the Names of Offices for Others of lefs Repute, we change the Ufes and Defignsof thcm^ and make them lefsSatis- faftory co thofe engaged, and lefs Servicea- ble to the Publick, than they would have been if the Charafter of their Inftitution had been kept up. Phiiot. Granting at prefent what you fay to be true, yet aCurate feems to lie un- der another Difadvantage -^ which makes him confidered with Abatement. Philal. What is that > PbHot. Why, People are apt to Fancy, that it is the Want either of Parts or Con- duft, which keeps him without a Patron. PhilaL If People think fo, I am forry their Senfe and Charity is no greater 5 for if they examined Things fairly, they would find that the being a Curate is no Argument of a Man's Infignificancy ^ nor any juft Ble- mifli to his Reputation. For it is ofren the Integrity and generous Temper of his Mind, wliich hinders him from a better Provifion ; it upon PRIDE. 29 it is becaufe he will not flatter the Pride of Some, nor keep pace with the Bigotry of Others 5 becaufe he will neither court Great- nefs nor Faftion ^ nor make himfelf Popu- lar to the Difadv^ntage of his Audience. Becaufe he cannot digeft aSimoniacal Con- trad ^ nor charge through Perjury with the Courage of an Evidence. In fhort 5 it is bis plain and impartial dealing with the Peo- ple, hisRefolution to preferve the Decency of his Charafter, and the Innocence of his Confcience, which bars his Promotion : So that if he was Mean enough to Complain, he might have the Satisfaction to apply this Sentence of T////)/ to himfelf, Non nos vitia fed virtutes afflixcrimt, Philot. What a broad Inaendo is here up- on the Beneficed Clergy ? PhiUL 1 am glad you have given me an Opportunity of Explaining my felf. My meaning is not,That thofe who are poiTefTed of Livings, have gained them by fuch indi- reft Courfes : God forbid ! I only fay. That all Men are not Co lucky as to have the Offer of fair Conditions ^ and thofe who have not, muft be Curates if they will be honefl: 5 or clfe lay by the Ufe of their Prieft- hood ^ which I am afraid is not very ac- countable. Philot. I confefs you have brou g;ht your felf off well enough : But now I think on*t, D 4 you 40 ^IMoralEssay you muft try to maintain the Liberty of 3^our Curate a little more convincingly. For fome fay, there lies Prefcription and immemorial Cuftom againft it ^ and then you know he is a Servant'by Common Law. Philal. Not at all 5 For as we are lately told by a great Lawyer, Prefcription is good for nothing where there are any Records to the contrary. Philot. What Records can you produce? Philal. Why, to mention no more, the i^th of the Apoftles Canon, and the 80^^ of the Council of Eliherk^ are, I think, con- fiderable Evidence ^ the firft of which, for- bids the Ordaining of thofe who had Mar- ried a Servant ^ and the other, excludes manumized Perfons, while their Patrons were Living, from the Priefthood. Philot. Say you fo ? Then I fancy thofe who drew up Qufen Elizabeth's Injunfti- pns, knew nothing of this Piece of Antiqui-r ^y you mention. Philal. YourReafon? philot. Becaufe by thofe Injunftions, ^ Clcrgy-mari could not lawfully Marry till he had gone and made his Complaint againft Celibacy, before two Jufticesof the Peace :^ and gained their Confent, and the good Wili ff the Majler^ or Mijlrefs where the Damfel fervedo Phihh upon PRIDE. 41 PkilaL And then I fiippofe, if he could not prevail by hisRhetorick, they gave him a Warrant to Diftrein. Philot. Or poffibly, if he courted in y^r-f ma pai:pcris^ they affigned him 2iV^iiQ gratk our of an Hofpital. PhilaL Upon my Word, this Order, t:?kc it which Way you will, has afingular Afpeft ^ and looks as if intended to put the Clergy in Mind, that they ought not to afpire above an Abigal. Certainly, Dif- cretion and Merit ran very low in the Church at that Time ^ or elfe, fome Peo- ple were willing to make the Nation believe fo. But to return to the Canans 5 the De- fign of v/hich was to fecure the R eputation of the Clergy 5 but according to the modern Opinion, this Provifion fignifies nothings for if a man muft go to Service after he is in Orders, had he not as good do it before? In your Senfe, he often only changes his Lay for an Ecclefiaftical Mailer^ which fome- times might be fo far from an Advantage, that it would make the Servitude the more uneafie 5 by being fubjefted toOne,uo rnore than Equal to himfelf. Philot. I grant you ; in the Primitive Times, the Advantage of Priefthood was equally (hared among all the Order ^ and none of that Charafter had any Superiority pver another. For then the Revenues of 4^ A Moral Es say the Church confifted only in the voluntary Offerings of the People 5 which were all depofited with the Bilhop^ who afligned every one his refpeftive Portion 5 fo that no Pried had any Dependance upon Ano- ther for his Maintenance : But now the Cafe is otherwife 3 and a Man ought to be Subjeft to him that Supports him. PhiUL 'Tis fomewhat hard,, that the bare Alteration of the Church Revenues, (hould make fo wide a Difference, between thofe who were Equal before ; that a Man mud: lofe his Freedom only for want of a Prefentation 5 and be made a Servant be- caufe he doth not take Tithes 5 though he has as much fpiritual Authority as if he did : But I perceive, you think there is no Con- fideration equivalent to a little Money 5 and that he who receives it muft be no lon- ger at his own Difpofal 5 though he makes never fo valuable a Return. Since there- fore, youinfift fo much upon Maintenance, what if it appears that the Curate maintains the Parfon > Philof. That would be ftrange indeed. Pkilal. To what End were the Church Revenues intended > Philot, To keep up the Worfliip of God. PhiUL Which Way > Philot. By fetling a competent Mainte- nance upon the Minifters of Religion, that they upon PRIDE. 4^ they may be in the better Capacity to dif- charge their Office 5 and not be obliged to lofe their Time, and leffen their Charafter, by engaging in Laborious or Meclianical Employments, PhtlaL By your Arguing there fhould be fomething for them to do. Philot. Yes, They are to take Care of that Precinft to which their Endowment is annexed. PhiUl. I hope you don't mean, not to come at it. Philot. I mean, they are to take Care of the Performance of the Duties of their Office. Philal. Then ought not he to have the Revenues, who Performs thefe Duties? Philot. I am not willing to grant that. Philal. Have a care of denying the Con- clufion ^ you grant, the Revenues of the Church were defigned for the Support of the Clergy. Philot. Yes. PhiUl. Of what Clergy? Thofe who live many Miles diftant from the Pre- mifes ? Philot. No^ Vm afraid they were in- tended for thofe who live upon the Place ^ otherwife , methinks Endowments are a very (lender Provifion for the Benefit of the PariQi. PhiUl. 44- ^MoralEssay Philal. Then if the Curate does all the Work, ought he not to have the Reward for his Pains? In ftiort, either he is qualified to undertake the Parifii or not 3 if not, with what Sincerity can he be employed > If he is qualified, why is he barred the Pro- fit, when be only performs the Conditions upon which they were fettled 5 when none but himfelf anfwers the Defign they were intended for ? To fpeafc properly, the Re- ftor feems to live out of the Labours of an- other ^ He is maintained by the Perquifites of the Curate's Office 5 and therefore is in effeft, but a kind of Penfioner to him. Philot. I fee, you are an everlafting Le- veller 5 you won't allow any Encourage^ ment to extraordinary Induftry and Me- rit. Philal. You miftake me. I would have the beft Men, have the beft Livings 5 but then before we go to doubling of Prefer- ments, poffibly it were not amifs to ex- amine, whether the number of Benefices exceeds the Perfons who are capable of them. Let us firft examine, whether they will hold out one a piece ^ and when every Man has One, then the Supernumerary Livings may be divided amongft thofe who are moft Deferving. Philot. In good time ^ when it*s likely there will be none left ! Now, do you Ima- gine uponFRlDE. 45 gine the Church can be defended againfther Adverfaries by the ftrengh of a fingle Par- fonage? But it maybe you will fay, all our Plurality-Men are not Writers. Pktlal. No^ nor Readers neither. Be- fides. We may obferve, that Herefie and Schifm were very fuccefsfully Combated before Unions, Difpenfations, and Confo- Hdations were heard of. If you Confult Father Paul's Hiftory of the Council of Trent, (p. 216.) he will inform you, that Non-refidence and Pluralities are Things of no very Primitive Eftabliftimcnt. I con- fefs, fome of the Lay-managers of our Re- formation have not been over-kind to the Church 5 fo that Affairs are not in fo good a Pofture as they might have been : But God be thanked, there is ftill fome Provi- fion left for the Ornament and Defence of Religion. Pf}ilot. What Provilion do you mean > PhiUL Why, to fpeak to your Cafe ^ there are Dignities to which thofe Gentle- men who are prepared to engage in the Controverfie, have a good Right : And with Submiffion to better Judgments, I think it would not be amifs, if all dignified Perfons held thei^ Preferments by a new Tenure > Philot. What Tenure? PhiUL By Knights Service 2; purfuant to which, they (hould be obliged to draw their 46 ^MoRAL Essay their Pens in the Caufe, whenever their Superiours required them 5 to appear in the Field upon an Invafion, with thdr^w tax, andinfhort, to Maintain any Poft that fliall be affigned. Vhilot. What if a Man has not a Mind to Quarrel, muft he be turn d out of his Dignity for being of a peaceable Difpofition? Vhilal. Thofe peaceable Men you fpeak of, are none of the moft ufeful in a time of War 5 and therefore a fmaller Gratification (hould content them. However, I don't pretend to make any general Rules 5 for there may be other Qualifications Equiva- lent to Writing. Philot. What if they are difabled by Age > Pkilal. Then they Ihould be continued for their paft Services. Philot. Truly, this is a good probable Ex- pedient to keep the Church Militia in Dif- cipline ^ and might for ought I know, ve- ry much improve the noble Science ofContro- verfie. But to return to the Old Argument ^ if you intend to bring me over to your Opi- nion of the Curate, you muft clear the bu- finefs of his Salary a little better 5 for I am afraid, where he has his Money, he ought to own he has his Mafter too. PhilaL I confefs there would be a great deal in what you fay, if theReftor had the Right of Coinage. If the Money had his Image upon PRIDE 47 Image and Superfcription upon it, the Cu. rat's taking it for Currant^ would conclude him under his Jurifdiftion : But that the bare receiving a Sum (hould fink a Man in- to a fcrvile State, is paft my Comprehenfi- on. For confidering that Money is a Thing of fuch Quality, and fovereign Sway in the World, one would imagine it fhould bring Power and Reputation along with it 5 and rather enlarge, then abridge a Man s Liber- ty by receiving it. And to mention nothing farther, the Nature of the Contraft be- tween the Redor and Curate, is fufficient to give you Satisfaftion 5 for there, as has been obferved, the Curate undertakes no other Employment, but the Inftruftion and Government of thePariOi. There is no At- tendance upon the Parfon, no running up- on his Errands, nor Subjeftion to his Hu- mour indented for. Philot. Methinks it is a little hard, a Cu- rate muft not be called a Servant, as well as a Cook or a Footman ^ fince he has Wages as much as the other. PhiluL Poffibly not always fo much nei- ther ^ but waving that, if you had remem- bred what 1 urged to you before, thisOb- jeftion would have been no Difficulty. Philot. What was that? PhiUl Why, that the Curate is to wait upon none but God Almighty ^ T'lat the Manage 4-8 JMoralEssay Manage of his Employment is not prefcribed by the RcQ^or 5 but by the Rabrick and Conflitutions of the Churchy And that he is not renioveable at Plcafure. I fuppofe by this time, you apprehend there is a Difference between him and z Footman 5 or a Steward either. Philot. Well ! Notwithftanding your fubtlety, this Notion of Wages fticks in my Stomach ftill. Pfjilal. I wonder the glitter of a little Money (hould dazle your Eyes at that rate, that you cannot fee fo plain a Diftinftion^ You don*t feem to underftand Commerce, if you think that fomething of Authority and Dominion is alway given in Exchange for Money. Now t am of D'wger/es his Mind, and believe it poffible for one to buy a Mafter, as well as a Servant. Phi I of. As how? PhilaL Why, for the purpofe^ if a Pef- fon of Twenty One puts himfelf Apprentice to another, you know this is feldom done without Cbarse : Now what does a Man do in this Cafe, but purchafe hisSubjedion, and hire himfelf a Drubbing upon occafion? To give one Inftance more. When a Wo- man of Fortune Marries a Man with No- thing, does fhe not give him Meat, Drink, and Wages to Govern her ? And to end this Difpute, you know, Phyficians, and Law* yers, upon PRIDE. 49 yers, and Judges, have Fees, or Wages, either given or afligned them by Law, with- out being thought Servants to thofe they are concerned with : Now, what Reafon is there a Curate ftiould have worfc Luck with his Mony than other People ? Fhilot. To deal plainly ^ I fuppofe it is becaufe he does not get enough of it. If hi^ Fees were as confiderable as any of thofe Gentlemen you fpeak of, I queftipn not but: his Office would be much more Reputable^ , PhiUl. Well gueffed ^ and therefore what Charafter do they deferve who Confine hirai to this fcandalous Pittance? Ibelieveyou can fcarcely name any fort of Injufl:ice,which haS a more malignant Influence upon Religion^ than this Oppreffion of Curates; P/)/7^f. Why. fo Tragical? l^/>/7^/ .Becaufe their Poverty expofestlieni to Contempt 5 which renders their Inftru- dions infignificant ! and which ii) worfe^ makes them lefs Confiderable in themfelve^^ as well as in the Opinion of others. Philot. I hope Poverty is no Crim^. , , Philal. No ^ but it's a fcurvy Temptatldri 5 efpecially to thofe who have lived freely, and been bred to better Expeftations: For when a Man finds his Hopes difappdinted^ himfelf unfupported, and toppM upon by Perfons of meaner Pretences and Employ^ hierits^ this is apt to pall his Spirits; and E check 5^ A MoR A L Essay check the Courage of his Thoughts ^ fo that his Compofitions and Fortune will feem to be much of a piece. Philot. I thought ftrait Circumftances had been none of the worft Promoters of Learning 5 according to the old Saying, In- gemi largitor Venter. Philal. I grant there is fome Truth in your Obfervation^ and that it is Want which often reconciles Men to Labour and Letters^ butthis is at their firftfetting out 5 when though they have not gained their Point,yet they are full of Hopes 5 which pricks them on, and puts them upon their ut- moft. But after they are once qualified for Succefs,and find their Induftry difcouraged, this makes them fink in the Socket, and fret away their Strength and Spirits 5 fo that either out of Impotence, or Difguft, or Defpair, they give over the fruitlefs Pur- fuit^ and feldom make any generous At- tempt ever after. Tis true, there arc- fome hardy Souls that won't be beaten off by ill Ufage 3 but thefe are very rarely to be met with. Philot. Then you think there would be a ftrange Improvement in the unbeneficed Clergy, if they had a better Salary. Philal. Yes^ I think they would have more Books, and more Learning, and more Credit, They would not be fo eafily ob- liged upon VRIDE. 51 ]jged to improper Complknces:;, nor fo lia- ble to feveral other Mifcarriagts in their Conduft. Phllot. By your Difcourfe, the (lender Provifion which is made for them, fhould be very Criminal. P/jilal. Doubtlefs fo it is. For pray con- fider. Philot. Pray be as Brief as you can. Philal. I fay then, for a Clergv- TVf 2t« t;o enrich himfelfby the L&!x)ur and '^eLCAii- ties of One of his ov/n Order^and make his Figure out of the Church, without perform- ing the Services required. Is a dircfl: tran- flating the Holy Revenues to a Foreign and Secular Ufe 5 and confequently, befides other Aggravations, is no better than Sacrilege ^ which is a very imcanonical Sin 3 And unlefs we are very much in the dark, vv^ill be ac- counted for afterwards. In (liort, this pra- ftice has been the main ground of the Con- tempt of the Clergy 5 making one Part of them grov/ Ch :ip by their Poverty.and the Other by their Covetoufnefs. Philct. Pray, Vv^hat Allowance would you oblige the Reftor to, if you had the Regulation of that Affair? PhiUL To fpeak within Ccrapafs, in my Opinion the Curate ought to have half the Profits, let the value of them be never fo confiderable 3 for if the Parfon has the other E 2 Moiety 5^ AMoRAL Essay, ^c. Moiety for doing nothing, I think he has no reafon to Complain. But if the Living be Small, then he that fupplies it, ftionld have two Thirds affigried him ^ becaufe he cannot be decently Supported under that Proportion. Pkilot. Well, I am not difpofed to exa- mine that Matter any farther. But I be^ feech you, what is all this to the Bufinefs of Pride? I think your Zeal for the Curates has tranfported you a little out of your Subjeft. Philal, No fuch matter^ for it is gene- rally nothing but Ambition which makes Men Covetous and Mean : Befides, if it is a Digreffion, it is a very feafonable one. However, I am willing to take my leave of this Part of the Argument 5 therefore, if you pleafe, we will call a new Caufe. Philot. I think it beft to Adjourn at pre- fent^ and when we meet again, I will ven- ture the other Brufh with you. PhiUL Till then farewel II A SECOND CONFERENCE BETWEEN Vhilottmus and Vhilalethe^. Fhllal. -^"T" T E L L met! I am glad the \I\I Opportunity you menti- ^ ^ onedisfoquicklyreturned. Vhilot* So am I • and therefore if you pleafe, without any further Ceremony, let us purfue the Argument we were laft upon. PhilaL With all my Heart, and fince (as has been (hewed) Learning and Conceit, make fo odd a Figure 5 let us proceed to examine the Pretences of Nobility, for I am afraid the Vulgar Notion of it is fcrew- ed fomewhat too high, and that it has not Ballaft enough to carry all the Sail which is commonly made out. Philot. I muft tell you, you are upon a touchy Point, and thcreforel hope you will treat fo nice a Subjsd as this is with propor- tionable Caution. PhilaL I am fenfible of what you fay, and (hall manage my Enquiry with all the E 5 Fair. 54 ^ Moral Essay Fairnels and Decency, the free Difcaffion of the'Qneftion will allow. To begin, you know all Men were equally Noble, or, if you will, cc)' ally Plebeian at firft: Now I would gladly underfVand how they came to be fo much Diftinguifh'd afterwards, for there are different Reafons affigncd. Pfji't. I fuppofe the Diftinftions you mentioued were founded upon extraordi- nary Performances, and won at the Expence of Induftry and Merit : For how can you imagine any Perfons fhould Emerge out of the common Mafs of Mankind, unlefs by the Advantages of Capacit;.^, Labour, and Refolution? Their mounting, argues that Fire was the ruling Element in their Compo- iition 5 and that they were of a more vigo- rous and enterprizing Spirit than their Neighbours. P/jilaLl am willing to fuppofe with you, that they made a generous Ufe of thefe Ad- vantages, and employed them for the Be- nefit of Mankind ^ being as remarkable for their Juftice, Fidelity, and good Humour, as for their Conduft and Courage 5 and riierefore I am not willing to believe the /S^ount which fome pretend to give con« cerning the Original of Nobility. P/jilof. What is that ? Pf>ilaL They will tell you that it has |)^ea often founded upon Fvapine and In- juftice upon PRIDE. 55 Juftice. It feems they have obferved out oiThucydides^ that in ancient Times it was coLinted an Heroick Atchievement to Plun- der luCtily 5 and he was a Man of the beft Quality, who was able to Steal moft Cattle. Thcfe Nimrods (fay they) grew great by the Strength of their Limbs and theirVices, engraved their Murthers upon their Shields, and Heftored all the Little and Peaceable People into Peafantry. Philot. This looks fo like a Chimerical and ill-natur'd Opinion, that I (hall not do it the Honour of a Confutation. Philal. I have no Exceptions to your Re- fentment ^ but to go on, for the more di- ftinft Confideration of the Argument, ;7e will divide Nobility into two Kinds, Here- ditarj, and Acquired, The firfl: is tranf- mitted to us from our Anceftors, the other is immediately conferred by the Favour of the Prince. Philot, Proceed upon the feveral Parts of your Divifion. PhilaL I. Then,' Hereditary Nobility feems no juft Ground for a high Opinion, becaufe it is borrowed. Thofe Great A^;^ ons whicli we had no Share in, cannot pTO- peHy be any Part of our Commendation, efpecially if we v/ant Abilities to imitate them. Tis true, they ought to be taken Hptice of by others for the Encouragement E 4 Pf 5^ Jfi MpR AL ES S AY pf Virtue, and the Ornament of Society. But then he that depends wholly upon the Worth of Others, ought to confider that he has but the Honour of an Image, and is Worfliiped not for his own fake, but up- pn tjie Account of what he Reprefents. To f)e plain c, it is a fign a Man i? very Poor, when he has nothing of his own to appear in ^ but is forced to patch up his Figure with the Relicks of the Dead, and rifle Tomb- Stones and Monuments for Reputation. Plnlo^ Notwithftanding your Rallying, I cannot conceive what Crime it is to Pof- fefs t|]e Inheritance of our Forefathers. Now Honour |s part of their Eftate, which was raifed on purpofc th^t we might be the Ipet- tQv for ir. And fince their Children were fheOccafionoftheirMerit, and pufned thern pn tQ generous Undertakings, ought they not to ftare in the Glory of the Succefs > PhiUL Yes. But it fhould be managed with great Modefty, becaufe though an honourable Title may be conveyed to Pg- (lerky ; yet the ennobling Qualities, which are the Soul of Greatnefs, are a fort of lu- -comrpunicable Perfcftions, and cannot be transferred. Indeed, if a Man could Be- fjueatli his Vertqes by Will, and fettle his 5enfe, and Learning, and Refolution, upon hh Children, as certainly as he can his |!.inds, a brave Anceftor would be a mi.2;h- ry privilege, Thiht,^ upon PRIDE. 5 7 Vhilot. I liopc thofe fine Qualities are not fo Incommunicable as you fuppofe^ for me- thinks, there is a "[je ncfcay quou in Perfons well born : there is a peculiar Noblenefs of Temper in them, their Converfation is inimitably Graceful, and a Man may di- ftinguifh their Quality by the Air of their Faces. PhiUL I wifh that Spirit of Honour and Bravery you mention, was infeparable to their Quality ^ but it is too plain that great Minds, and great Fortunes don't always go together ^ however, I grant there is fome Truth in your Obfervation, but am afraid the Diftinftion does not always fpring from the Caufe you affign. For by the Grace- fulnefs of Converfation, I fuppofe you mean a decent Affurance, and an Addrefs in the Modes, and Geftures, of Salutation. Now thefe are pretty Accomplifhments I confefs, and recommend a Man to Company with fome Advantage ^ but then they are cafily gained by Cuftom and Education, and therefore we need not fetch them ex Tra- duce. And moreover, thefe little Formali- ties are often rnagnificd beyond all Senfe and Reafon 5 And fome People are foTan- taftically fond of them, as if they were the top Perfections of Humane Nature ^ and that it were in reality a more valuable and gentle Quality to Dref> well, and come hand- 58 ^MoralEssay handfomely into a Room, thin to take a Town, or to be fit to difcharge the Office of a Privy Counfellor. Now, with Sub- niiffion to thefe Ceremonious Gentlemen, I am not of their Mind in this Matter, but think it much better for a Man s Parts to lie in his Hirad, than in his Heels. Philot. I think fo too^ but you have not anfwered the whole. PhiUL True ! Yonr Air wis Omitted ; Now if this was a conftant Privelege of Birth, which you know it is not, yet in this Jeceit- ful Age of ours, there is no Arguing f-om an Out-fide. Befides, I doubt this Ad- an- t^^Q is fometimes the effed* of a Slothful and Effeminate Lifeo When Men will Attempt nothing either in the Field, or in their Clo- fets : When they will neither trouble them- felves with Thinking, nor endure to be ex- pofed to the Weather : This N'cenefs, though it renders them Infignificant to the great Purpofes of Life, yet it Polifhes their Complexion, and makes their Spirits feem more moving and trafparent. Sometime this Sprightlinefs and Grandure of Face, is Painted by Flattery 5 for when Men arc once made to believe they are very Confi- derable, they are prefently for trying to Write the Infcription of their Quality upon their Forehead. Now Conceit, when it is Correded with a Mi^^ture of Qravity, is an admi- ifpon PRIDE. 59 admirable ir^/i^, and will make one look as Wife, and as Great as yoa would wifh. Phllot. This Grandureof Face.asyoucal! it, may poflibly be explaired upon kinder Principles ^ for I am apt to believe that a quick Senfe of Honour, a Confcioufnefs of Vv'orth, an Elevation cf Thought, will fometimes b^eak out irco a Luftre, and make the great Soul fparkle in a Man's Eyes. PhiUK I cannot d ny what you fay, and therefore the bcft Conftruftion ought to be made, where the known Charafter of the Perfon does not difallow it. Philot, I fee you can be fair when you lift, therefore I (hall venture to go on with you to another Advantage of Nobility, 2jiz. Antiquity. Now to begin in your own way. Don't you think it is a great Addition to ones Birth,to ftand at the bottom of a long Parchment Pedigree, and be fome Yards removed from the firft Efcutcheon? Is not that Family fnbftantially Built which can ftand the Shock of Time, and hold out againft all Varieties of Accidents? How ge- nerous muft'that Blood be, which has been fo long Refining, and run through the Channels of Honour for fo many Ages, whereitisfometimes as hard to come to the Plebeian Fountain, as to find out the Head of Nil ^} PhUd. 6o ^IMoralEssay P/jflaLNot fo hard neither 3 For if you go but one Inch farther than the Gentleman at the Top you fpokc of, it is ten to one but you take old Goodman^ &c. by the Lea- thern Breeches. And as for the Antiquity of a Family, though it looks prettily at firft fight, yet I fear it will abate upon Exami- nation. Philof. Pray try your skill upon it, for I am not of your Mind. PhilaL Then to deal plainly with you, I conceive the Antiquity you talk of, iscom^ monly nothing but ancient Wealthy and therefore the chief Commendation of this Privilege canfifts in the long continued Fru- gality of the Family 3 who after they were once pcffefTed cf an Eftate, had the Difcre- tion to keep it. Philot. Is it nothing then for a Man's An- cefcors to have 1 • 'cd in Reputation, and to have had Intereft and Command in their Country, for ^o many Generations? Phfld. I fuppofe the Efiglij7j of all this is no more than that they have lived in good Houfes, Eat and Drank better, and born hig^her Offices than thofe who have wanted a Fortune. Now Money, and a moderate Share of Senfe, will furnifh any Man with all thefc Advantages. And as to the hol'd- ins; out againft fo many Accidents, and Alterations of State, I am afraid it fome- times upon?RlDE. 6i times proceeds from Shifting and Indifferent Principles 5 and from a fervile Compliance with whatever is Uppermoft. So that what my Lord Bacon mentions, in reference to Notions and Inventions, may be fomctimes applicable to Families ^ where he tells us. That time is like a River, in which Metals and folid Subftances are funk, while Chaff and Straws fwim upon the Surface. Secondly, You are to confider that an ancient Gentility does not necelTarily con- vey to us any Advantage either of Body or Mind: And, to fpeak like Philofophcrs, thefe are the only two Things in which we are capable of any real Improvement. I confefs, if every Generation grew Wifer, Stronger, Handfomer, or longer-Lived thari the other ^ if the Breed of a Man's Family was thus Improved, the farther it was con- tinued 5 then indeed the Quality of an Ef- cutcheon would be exadly contrary to that ofCloaths, and theOne would always grow better, as the Other does worfe, by wear- ing. From whence it would follow, that if the Seven Sleepers had been made Gentle- men immediately before they entered theit Cave, and had held on their Nap from Se- venty to Seven hundred Years, they had moft undeniably flept themfelves itito a con-^ (iderable Degree of Quality. Phihf. 6i A Moral Essay Philot. You may talk as Subtilly as voii pleafe, but you muft not think to baffle Eftablifhed and Uncontcfted Opinions, with a few Logical Quirks. Philal. Pray don't grow warm and I will endeavour to fatisfy yon • and ^: crder to it, I obferve in the third Place, Th^t an ancient Gentility makes a Man Superionr on- ly to thofe of the fame Quality, (j;^^. in Efquire, to anEfquire, and fo in th': reft) and that in nothing but in Point of Prece- dency. TheReafon, I fuppo'^e, why thofe which are placed in any Degree of Honour, precede others who are afterwards raifed to the fame Height, is for the Encouragement of Induftry. To make Men forward to ex- ert their eariieft Endeavours, to deferve well of the State ^ for this Reafon there is a Diftinftion made between Merit, other- wife equal, only upon the account of the Priority of Time. Philot. Is this all vou can afford ? PhiUl. Look you ! We that pretend to be Subjeft to a Conftitution, muft not Carve out our own Quality:^ for at this r^te a Cobler may make himfelf a Lord. .Philot. And what then > Philal. Why, then I fay, it is Vanity for any Man to have a better Opinion of his Fa- mily than the Law allows : My Reafon is, becaufe the Law is the oieafure of Honour, as uponVRlDE. 65 as well as of all ether Civil Rights. Befides, I mtift tell you, that it is both Reafonable, and the Intereft of the State, that Merit fhould be confideied, of what date foever it is. A Worthy Aftion ought to be as much Rewarded now, as one of the fame Kind w^as a Thoufand Years fince. The profpeil of Honour to a generous Mind, is the chief Incitement to all great Underta- king's. This Confideration Poh'fhes Arts and Sciences, makes Men Induftrious in im- proving their Underftandings, and Refo- lute in expofing their Perfons for the Pub- lick Service. If therefore we dote upon Antiquity fo far, as to undervalue the Me- rit of the prefent Age, the Government mufl: neceffarily fuffer bv it 5 for fuch a Par- tiality will (lacken the Nerves of Induftry, and occafion aNegligence both in thofe v/ho have an ancient Title to Honour, and in thofe who have not. The firft will grow fluggifti, becaufe they have a fufficient Share of Reputation already 5 and therefore need not run any hazards about getting more. The htier will abate in their for- v/ardnefs to oblige their Country, becaufe they know their Service, though never fo great, will be contemned^ and for that ve- ry Reafon w^hich ought to make them the more valued 5 that is, becaufe their Con- fiderablenefs camx from themfelves. More- over, ^4 A MORAL^SSAY over, if the Inheritors of ancient honour, have not by perfonal Additions improved that Stock which was granted to their An- ceftors^ there is no Reafon it ftiould be Rated above the fame Degree ( Precedency excepted ) which is given nov/. For to af- firm that a Family raifed to Nobility by this King, is not as good as one raifed by the Conquerour, is a Reflexion upoii hisPrefent Ma jefty : It fuppofes his Judgment, or hi^ Authority^ lefs Confiderable than that of his PfedecefTbrs ^ and that the Fountain of Honour is almoft dried up, and runs more muddy than in former Ages. Phitot. How Piaufibly foevef you may itiake your Opinion look, Tm fure it has the Difadvantage of being Singular. For you know a plain Gentleman of an ancient Family is accounted a Perfon of better Qua- lity than a new made Knight 5 though the reafon of his Dubbing was never fo Meri- torious. Honour, like Ch'wa Difhes, muft lie fome Ages under Ground before it comes to any Perfedion. And to carry on your own Figure, the greater Diftance from the Spring, always makes the Stream the more confiderable. Phital. This it is to be Wifer tlian the Laws? And fince you are for Illuftration^, I reply, that to fuppofe an ancient Title (though leffer in Degree) is preferable to a greater u pon PRIDE. 65 greater of late Creation, is as if one (hould afSrm that an old Shilling is better than a new Half-Crown, though the Alloy and Impreflion are the fame in both. Nay^ from your Argument a Man may conclude, that a coarfer Metal, only by being digg'd and refind in the Days of our Great Grand- fathers, (though perhaps it has contrafted fome Ruft by lying ) is more valuable thad the fame weight in Gold, but lately fepa- rated from the Ore. And that an ancient Eftate is really better than one newly Pur- chafed, though the Lands of the Latter are richer, and the Survey larger than the Other. Now if a Man (hould prove fo Fan- ciful, as to demand a greater Rent for his Farm, bccaufc it has been in the Pofleffion of his Family for fome Hundreds of Years, I believe the want of Tenants would foon convince him of his Errour. From whence it's evident, that in taking an Eftimate of Nobility we are not fo much to confider it's Antiquity, as the Merit of the firft Grantee, and the Diftinftion the Prince has put upon it 5 which like Figures or other Marks upon Money, ftamp the Value, and tell the Subjed for how much it is to pafs. Philot. Pray, by your Favour, are not Medals, and Coins valued more for their Antiquity than their Metal ? r VhiUl. 66 A Moral Essay PhilaL That Queftion is to the Point 5 and therefore I anfwer Firft^ That Coins, &c. though they are valuable as Rarities, yet they fignifie little in Exchange and common Ufe 5 And if a Man has any Debt to pay, or Commodi- ties to buy. King Charles his Image, and Superfcription will do him much more Ser- vice tlYxnC^fitrs. Sccoftdly^ The Reafon why thefe Things arefometimes fo much valued, is not becaufe they are old, but ufeful : They often reftify Chronology, and explain Hiftory, and re- trieve usfeveral material Parts of Learning 3 which might otherwifc have been irrecove- rably loft. Thirdly^ There is a Difparity in the cafe of ancient Coins and Families; For in the firft you have the fame numerical Piece, in the latter nothin^g but the Name or Fvelation 5 fo that the Change andSucceffion of Perfons feems to deftroy the Notion of Antiquity., To make the Inftancc parallel, we muft fuppofe a Gentleman as old as Methufalcm^ and then I confefs he would be a great Cu- riolity 5 and ought to be valued accordingly. PhiiGt. As I remember you were faying, t\\Q Pvlerit of the firft Gentleman of the Houfe ought to be conliderd. PhilaL Yes:^ I conceive that Circum- fcance very Material 5 and that if upon en- quiry upon PRIDE. 67 quiry it proves Unintelligible, or Unlucky, it's no fmall Abatement to the Family. For if he Advanced himfelf by a voluntary En- gaging in unjuft Quarrels, he has no better Pretence to Honour than what a refolute and fuccefsful Padder may Challenge. If he owes his Heraldry to a (ervile Flattery, and a dextrous Application to the Vices of Princes 5 the Marks of their Favour are ra- ther Infamous than Honourable to his Po- fterity ^ becaufe he is Ennobled for thofe Qualities, for which he ought to have been Puniflied. Pifilot. What if the Gentility vv^as Pur- chafed, I hope v/e may make the bed of what we have paid for? PhilaL By all means ! But then this is a fign that Worth and diftinguifhing Quali- ties were wanting 5 otherwife the Honour had been conferred Gratis. The fame may be faid when Arms or Titles are given at the tnftance or Recommendation of a Fa- vorite ^ for this is down-right begging for Quality 5 and looks more like an Alms than an Honour. Farther, it's a leflening to a Man's Nobility , when the Reafon and Grounds of it are unknown 5 for if his Rife had been derived from worthy and credi- table Caufes, he would in all likelihood have been as certainly acquainted with them, as ^vith bis Arms ^ It being both ea- F 2 flQ, 68 A Moral Essay fie, and for the Reputation of the Family, that Records of this Nature (hould have been prefervVl ; and therefore the Lofs of them feems rather to proceed from Defign than Neglcft. In (hort, if the firft Princi- ples of Honour happen to be thus Coarfe, or Counterfeit, it's not in the Power of Time to mend them: A Pebble or Bnjiol Stone will not change their Natures, and improve into Diamonds ^ though they are laid up a Thoufand Years together. Philot. Hark you Mr. I doubt your Ef- fefts (if you have any ) have lain but a lit- tle while in the Heralds Office. Philal. Probably as long as your Wor-- fiiips: But I take it to be much more a Gentlemanly Quality to difcover fuch un- fociable Miftakes than to abett them. If we are capable of underftanding any Thing, it muft undoubtedly be more Creditable to promote good Humour and Modefty in Converfation, and give Men right Ap- prehenfions of themfelves ^ than to flatter them inro Groundkfs Conceits, and make them believe they may be truly Great, and yet good for Nothing. To maintain fueh indefenfible and dangerous Principles of Honour, which not only impofe upon our Uiiderllandings, but emafculate our Spirirs, and fpoil our Temper, and tend only to the nourilliing of Idknefs and Pride ^ upon PRIDE. 69 is, in my Opinion, no very Heroical Under- taking. Phiht. Then I find we muft come to the Merits of the Caiife, as you call them ^ and examine upon what Foundation the Fami- Jy ftands. PhiUl. I think that is the only way to know what we have to truft to • and how far we may infift upon the Advantages of Birth. Philot. What are the nfual Steps to Ho- nour > PhilaL I fuppofe one of thefe Three, Learning, Commerce, or Arms. The Pre- tences of Learning have been examined already ^ To which I ftiall only add. That if a Perfon whofe Mind is enlarged, and beautified with all forts of ufefal Know- ledge, is notwithftanding obliged to Mo- defty, and Sobriety of Thought, then cer- tainly thofe who claim under him, and arc wife only by Proxy, ought not to erow too big upon their Relation to the Mnfes. To proceed, ComnKvce is another Expedient which often diftinguidies a Man from the? Vulgar. For Trading raifes an Eiliate, and that procures Honour 5 fo that in this Cafe Wealth is the main of the Merit ^ and that which is chiefl^^ infifted on by thofe who Inherit it. But here we ought to be verf Caufious and Meek-Spirited, ri!l v^e are af- F ^ fnrej 70 ^MoralEssay fured of the Honefty of our Anceftors 5 for Covet on frefs and Circumvention make no good Mottoiox 2iCoat. And yet your Men of Trade are too often affifted in their For- tunes by thefe Qualities. Philot. I think you are too hard upon them 5 and believe they may come into their Eftates by more accountable Methods, viz. hj their Induftry, by Underftanding how to make ufe of all fair Advantages, and by the Luck of a good Acquaintance. PhiUL I grant there is a great deal of Good Faith, Franknefs and Generofity to be Found amongTradefmen^ and that fuch Profeffions are neceffary to the Convenience and Splendor of Life 5 and being thus Ufe- ful, ought to be efteemed Honourable. But their being ufed to value fmall Gains is apt ( without care ) to make them contraft a Narrownefs of Spirit, and toftand too much to the Point of Intereft. Philot, What is that which they call the Myftery of Trade ? PhiUL A great part of it confifts in the Skill of over-reaching their Cuftomers ^ v^^hich Science, I fear is not learned meerly for Speculation. Philot. Poffibly if may be for Caution, that they may not be impofed on by others. PhilaL I am willing to think fo, how- f vcr thcfc Arc^;ia Offici?/^., are counted fuch Eflential?, upon PRIDE. 71 Effentials, that except an Apprentice is ful- ly inftrufted how to Adulterate, and Var- nifli, and give you the Go-by upon occafi- on, his Mafter may be charged with Neg- left^ and fued for not teaching hira his Art, and his Trade. Philot. It feems then he cannot be an Honefl: Man, except he teaches his Servant to play the Knave. PhilaL Granting your Inference, yet you know a Man may underftand his Weapon better than his Neighbour 5 and notwith- ftanding be of a very peaceable InofFenfive Temper. However, Vv^hen the Rife of the Family is owing to fuch an Original, a Man has a particular Reafon not to flourifh too much upon the Glitter of his Fortune^ for fear there (hould be too much Alloy in it. For fome People are forced to climb in a very mean and fervile Pofture. They muft Flatter, Deceive, and Pinch %, life their Neighbours, and themfelves too, very un- kindly, before they can gain their Point. So that if the Anceftor had not been remark- ably Little, hisPofterity had never been re- puted Great. Fhilot. But what needs all this Scruple ? Why fhould I enquire fo Anxioufly how my Anceftors came by their Eftatc ? Let their Merit be as fmall as you picafc, the- Revenue will not fink upon this Score. F 4 Now, 7^ A Moral Essay Now, if you confidercd the Sovereignty of Money, how it commands Honour, and Beauty, and Power 5 how much of Orna- ment, and Defence, and Pleafure there is in it 5 you would allow us to be a little Up- ifli upon the Matter : For when a Man has fuch an Univerfal Inftrument of Delight,and is Mafter of that, which is Mafter of every thing elfe, he ought vifibly to Congratulate his Happineft, and pay himfelf a particular flcfpeft. PhiUl. If I could Purchafe a parcel of new Senfes, and (bme pretty undifcovcred Curiofities to pleafe them with, I confefs I fiiould be more deCrou3 of growing Rich than I am. Phihf\ What though you cannot buy any New, you may pleafe the Old ones better 5 and make one Senfe go as far as two, with Poverty. Fhilal. lam not altogether of your Mind 5 befides, if my Underftanding does not im- prove proportionably, I am only in the fair-^ ,£r Way to be more a Brute. Phtlot. Underftanding ! Money will buy good Books 5 and though the Owner fliould not know how to ufe them, yet if he has an Eftate, he will never want People to make him believe he has Senfe, which will be in a manner as well ^ for Pleafure con^ jifts rnqftly ip Fancy, PbiUh upon PRIDE. j:^ PhilaL I don't envy fuch a one the En- tertainment of his Imagination, though I be- lieve it is much (hort of the Tranfports of Lunacy : But vi^ithal I think. That Folly and Madnefs are no proper Judges to pro- nounce upon the Advancements of Human Nature. But to return to the Argument ^ no Perfon can be Great by being Owner of thofe Things which wife Men have always counted it a piece of Greatnefs to Defpife, To which I muft add, That it is not the Poffeffing, but the right Management of any valaable Advantage, which makes us Confiderable. He that does not Employ his Fortune generoufly, is not to be Refpe- cted meerlybecaufe he has it. Indeed, if a Man gives me Part of his Eftate, I am bound to make him an Acknowledgment^ but I am not obliged to Honour him, be- caufe he is pleafed to keep it to himfelf Philot. Well! SinceMerchandifeis fome- times liable to Exceptions , and ancient Wealth has no right to Challenge Worfhip and Homage, pray what do you think of Nobility raifed by Arms ? I hope here you v/ill grant the Materials arc all fliining, and folid. And when an Anceflor works out his Fortune by great and hazardous Un- dertakings, by Contempt of Danger and Death, and all the Inftances of an Heroick Gallantry 5 is it not hi2;Iily reafonable, his De- 74 ^ MoR AL Essay Defcendants fhould (hare his Honour, as well as his Inheritance ? Nay, they feem Obliged, in Juftice to his Memory, to have fome Streaks of Greatnefs and Referve in their Carriage. They might better be Profufe in their Expences, than their Fami- liarities. The Wafting his Eftate, and Razing him out of the Heralds Books, is fcarce more Injurious to his Name, than the heedlefs Condefcentions of his Family. For by fuch ill managed Humility, they do as it were Proftitute his Quality 5 Mingle his Afhes with ignoble Duft 5 and Deface the Monuments and Diftinftions of his Merit. Philcil. I confefs, a Man ought to be Ci- vil to his Generation 5 but not to that De- gree, as to Plague the Living, only in Ce- remony to the Dead. And I may fay far- ther. That a Noble Anceftor, does not de- fire his Pofterity fliould pretend to Honour him this way 3 except his Qualities, as well as his Name, defcend upon them. A Perfon truly Great, is never fond and unreafonable 5 he hates to fee Folly Idolized 5 though it be in his own Children 5 and had rather have his Memory buried in Oblivion, than his Honour fhould be Ufurped by a Dege- nerate Infignificant OfF-fpring. Befides, the Reafonsyou affign why Martial Men ought to be valued by After-Ages, feem to be eommoti to other Pretences to Nobility. Philot. " u^on PRIDE. 75 Phllot. T am forry if they appear fo ^ fince I defigned them chiefly for the Advan- tage of Arms. For in my Judgment, the Profefiion of a Soldier has a particular, and paramount Title to Honour. For can there be a more extraordinary Inftance of Great- nefs, than for a Man to be undifmayed, amidfl: fo many horrible Inflruments and Images of Death ? To expofe his Pcrfon as freely as if he knew himfelf Immortal 5 and to fear nothing butObfcurity and Difgrace? And therefore though there are many other Creditable Employments and Accomplifli- ments, yet there is a tranfcendent, and al- moft an aftonifhingGreatnefs andGracefuI- nefs in Valour. It has fomething more II- luftrious and Sparkling, more Noble and Majeftick than the Reft. Philal, Hold! You are e;oin2f to defcribe Alexdffdcr ovC^far-^ Do you think that eve- ry Fields or Charge inGides^ can pretend to all thefe fine Things? This muft be exam- ined farther by and by 2 At prefent I fnall only obferve to you. That though I have a great Efteem for a Gentleman of the Sword, and don't in the leaft intend to Icffen the juftCharafter of Military Glory ; yet I con- ceive there is another Profefiion, vv^hich poffibly does not Glitter altogether fo much upon the Senfe^ but for all that, if you touch it, 'tvv^ill prove right Sterling. Vhllot. 76 A Moral Essay Philot. What Profeffion do you mean? PhiUl. That of Learning 5 Therefore if you pleafe, I will juft Glance upon the Ad- vantages of Learning 5 without interpofing my Judgment by way of Comparifon. Philot, Do fo 5 for I think you had need fay fomc kind Things upon this Argument, to make Amends for the Freedom you took with it in our former Conference. Philal. Don't miftake me ^ I am comfci- ous of no Injury 5 and therefore defign no- thing by way of Reparation. Philot, Take your Courfe. Philal. I. Then not to mention. That Learning is an improvement of our Minds 5 which is the NobleftPart of us. I fay not to mention this, you may pleafe to take no- tice 5 that without fome (hare in this ac- complifliment. War it felf cannot be fuccefs- fully managed. Without the afliftance of Letters, a Man can never be qualified for any Confiderable Poft in the Camp. For Courage and corporal Force, unlefs joined with Condudt , and reach of Thought (which are the ufual EfFefts of Contempla- tion ) is no more fit to Command, than a Tempefl 5 doing for the moft part more harm than good ; and deflroying it felf by its blind and ill direfted Motion. It is Learning which teaches a General the Suc- GelTcs and Events of Aftion in former Ages 5 whicl^ upon PRIDE 77 which makes him better able to Judge of his prefent Preparation. It Inftrufts him how to take Advantage of his Enemies 5 and avoid thofe Mifcarriages which have been Fatal to Others before him. It teaches him how to Fortifie and Aflault ; how to ma- nage the difference of Ground and Weather. It lets him into the Knowledge of Humane Nature 5 and fhews him how to underftand the Tempers of other Men 5 and to Govern IiisOwn. It difcovers by what fecret Springs the Paffions are moved ^ what are the moft probable Caufes of Hope and Fear^ of Refolution and Cowardife 5 and how ftrangely they are mixed, and varied accor- ding to the difference of Climates, Govern- ments, Conditions, and Occupations^ efpe- cially according to the different Age, Tem- per, Interefl, and Experience of Thofc who are in Power. Phtlof. Yes 5 no doubt it teaches a Man to take aSoul inPieces,as eafily as a Watch! If ever I lieard fuch Conjuring! PtnUL Pray be not io fevere^ the Dif- courfe is not foRomantick as you fuppofe. PhiloL Go on. PhilaL Secondly, I obferve that the Ad- vantages of Learning are more Lafling and Extenlivc than thofe of Arms. The Cournge of a Soldier, dees his Country not much Service after his Death 5 the Benefit of 78 A MoR AL Essay of it being ufually confined to one Age: Whereas by the Knowledge of Men and Things, Publick Provifions for Society are Framed, and the Confl-itution adjufted to the Temper and Convenience of the People 5 of the happy efftfts of which, remote Pc- fterity is often fenfible. And as the Con- fequences of Valour, feldom reach beyond the Death of him who (hewed it 5 fo there are Few the better for it, except thofe a Man engages for 5 which are commonly none but his Country-men. But Learning, by In- venting and Improving Arts and Sciences, fcatters its Favours in a much larger Com- pafs^ becomes an univerfal Benefactor^ and obliges Mankind in its niofl Comprehenfive Latitude of Place and Time. Philot:, I hope you will grant, That Learning mud: fly to the Protection of the Sword to fecure it*s Quiet ^ and all the Pro- fits accrewingfrom tlience. For in earned:. Notions and Syllogifms, are very defencelefs Things againfl Violence. If we had no- thing but Philofophy, Statutes and Reports^ to fecure the Peace 5 our Memn and Tuum were but in an ill Condition. PfjilaL I agree with you, and fhall juft add in the third place. That the fucceffes of Learning are Naturally of a very Innocent Tendency^ and under good Management, Prejudicial to None. The Conquefts of Arts upon? RIDE. 79 Arts are'not like thofe of Arms 5 gained by- Slaughter, and attended with Ruin and De- folation. No ^ Here is nothing routed but Ignorance and Errour 5 nothing de- ftroyed but obftinate Humour, and favage Difpofition: EmoUil: mores ?2ec finit ejfc feros , But a Martial Man, except he has been fweetned, and polifhed by a Lettered Edu- cation, is apt to have a Tinfture of Sower- nefs and Incomplyance in his Behaviour. And therefore if you obferve your old He- roes in Horner^ ( for want of being Book- Learned) were none of the Gentileft-Men. What a rugged, Tempeftuous, unconver- fable Mortal, was Achilles-^ I could never fancy that fame TOoPa^ ax^V- Philot. Well ! I perceive it is rcquifite for a Man to get fome Senfe to his Cou- rage if he can : But have we not loft all our Pride :^ and gone fomewhat off from the Point ? Philal. No 5 We have only fetched a Compafs 5 and thrown our Reafoning more into a Circle, to Invert the Place: And now v/e will come on direftly, and make a liltle Affault^ only to try the Strength of the Garifon, PhihL So JMoRAL Essay Philot. Very Soldier-like ! In plain En- glifi, I doubt you are Attempting to fhew, that it is not fo much the Profeffion of Arms, as the unexceptionable Management of that Profeffion, which makes a Family honorable. Philal. Yes. Therefore before wc fall too much in Love with the Buif in the Ward- robe 5 we fhould examine whether the War was juft 5 whether our Anccftor Fought in Defence of his Prince and Coun- try 5 or let himfelf ont to any Perfon, who would Hire him to Murther. We fhould confider^ Whether the Enterprife was Great and Dangerous^ whether the Advantages were gained by open Bravery and Refolu- tion ^ or were no more than the Effefts of Chance, of Treachery, or Surprife ? And though a Man can give a Creditable An- fwer to all thefe Qneftions, be fhould ftill remember, there are a great many Perfons who have ventured as far as himfelf^ and yet continue in t heir firftObfcurity: So that, had it not been his good Fortune to have fallen under the Notice of bis General, his Merit had been unrewarded. There are many Perfons who perform fignal Service in a Breach, or Scalado ^ and yet their Cou- rage is often unregarded, and loft in the Crowd and Tumult of the Aftion 5 fo that they get norhins; but Blows for their Pains. To wind up this part of the Difcourfe : Let uponVRlDE. 8i Let the Rife of the Family be never foCon- fiderable ( I mean none but Subjefts ) it ought not to fuperfede thelnduftry ^ or (top the Progrefs of thofe who are thence De- fcended. For if we rely Wholly upon the Merit of Others 5 and are great only by Imputation 5 we (hall be efteemed by none, but the Injudicious Part of the Worlds To fpeak out 5 If neither the Advantages of Fortune and Education ( which often con- cur in thefe Cafes) the Expeftation of others, nor the Memory of Worthy An- ceftors 5 if none of thefe Motives can pre- vail with a Man, to furnifti himfelf with Supravulgar and Noble Qualities 5 this is an Argument, that he is either under a Natu- ral Incapacity, or elfe has abandoned him- felf to Sloath and Luxury. And without Difpute, he is mofl: emphatically Mean, who is fo under the greateft Advantages and Arguments to the Contrary* So that the Luftre of his Family, ferves only to fet ofFhisown Degeneracy^ it docs Facem pr and then it's eafie to guefs what the Confequence muft be. Philal. I agree with you 2 Magiftrates ought to affert their Office, and not make themfelves Cheap by improper J^amiliaritieSo ■ - ' « ^ ^ |i^ uponVRlDE. 87 But their Charafter may be over-ftrain'd. To prevent which Inconvenience , they may pleafe to remember, That their Power was given them upon aPublick Account, more for the Benefit of others than them- felves. They are deputed by their Prince, for the countenancing of Virtue, for the Eafe and Proteftion of the People, and therefore they (hould difcourage none who are Regular and Fair^ they (hould fhew their Authority upon nothing but Infolence and Injuftice , Thieves and Malefaftors 3 upon thofe who Affront the Government, or Break the Peace. There is no neceflity they (hould bring the Air of the Bench into common Gonverfation, and wear their G;»- mijfions always upon their Faces. To man- age their Power thus fingularly, looks like a little private Defign of fetting up for themfelves:, as if they procured their Au- thority to fright the King's Liege-Subjefts ^ and to Over-awe the Neighbourhood into a a greater Reverence. Philot. But if they (hould happen to take too much upon them, are the People to flight them upon this Account? PhtUU By no means: The Authority ought to be confider*d, let the Men be what they will. However in general, I obferve. That the beft way to fecure Obfervance, is not to infift too violently upon it : For G 4 Pride 88 ^ Moral Essay Pride is a moft unfortunate Vice. Other Immoralities ufually gain their Point,though they lofe more another Way 2 But a Proud Man is fo far from making himfelf Great by his haughty and contemptuous Port, that he is ufually puniflied with Negleft for it : And that Difdain with which he treats Others, is returned more Juftly upon himfelf: Which may be done without much Difficulty^ in Regard Honour is not be- come a Property fo far, as to have all its Appurtenances, bounded and fix d by Law. The Circumftantials, and oftentimes the moft pompous Part of Ceremony, are Arbi- trary and Undetermined. For we are not told either by Statute^ or Common Law, how many Bows a Superiour of fuch a De-^ gree may expeft from us 5 nor how low we are tomajce them ^ nor how often the Terms of Refpeft arc to be ufed in our Application. Philot, What do you mean? PhilaL I mean that it is not fettled by Aft of Parliament, how many 5/rj" and Mar dams^ z Difcourfe of fuch a Length is to be fprinkled with 5 and therefore a crofs-grain- ed Fellow, will tell you he has his Betters mpon their Good Behaviour : If he likes their Humour, he will be as liberal to them in Acknowledgments as they pleafe ^ if not, lie ihall take the Freedom to hold his Hand 5 ^nd let them help themfelves how they can. upon PRIDE. 89 Phtlot. Well ! I cannot reconcile this Self- denying Humour you are Contending for, to the Character of a Gentleman. Such an untoward management of Fortune and Honour as this is, argues either that a Man wants Senfe to underftand his Condition, or Spirit to maintain it. To throw away the Prerogatives of our Birth, or the Re^ wards of our Induftry, at fuch a carelefs Cynical rate, is a fign of a Ruftick Inap- prehenfive Meannefs^ and that we have not the leaft Inclination to Greatnefs in us. For thofe who defire to be Great, will en- deavour to Excel 5 and thofe who Excel will be fure to (hew it : For the Eflence of Greatnefs lies in Comparifon. A tall Man lofes the advantage of his Stature, unlefs he jftands Streight, and overlooks his Neigh- bour. PhilaL Methinks you are fomev/hat out in your Notion of Greatnefs. Philot. Let us hear if you can hit it better. 'PhilaL To fpeak freely, I conceive it a much more Subftantial and better natured Thing than you have made it. Greatnefs certainly does not confifl: in Pageantry and Show, in Pomp and Retinue ^ and though a Pcrfon of Quality will make ufc of thefe things to avoid Singularity, and to put the Vulgar in mind of their Obedience to Au- thority, yet he dpes not think himfelf real- ly 90 A Moral Essay iy the bigger for them : For he knows that thofe who have neither Honefty nor Underftanding, have oftentimes all this fine Furniture about them. Farther, To be Great, is not to be Starched, and Formal, and Supercilious 5 to Swagger at our Foot- men, and Brow-beat our Inferiors. Such a Behaviour looks as if a Man was confcious of his ownlnfignificancy 5 and that he had nothing but Out-fide, and Noife, and ill Humour , to make himfelf Gonfiderable with : But he that is truly Noble, has far different Sentiments 5 and turns his Figure quite another way. He hates to abridge the Liberties, to deprefs the Spirits, or any vays to impair the Satisfaftion of his Neighbour. His Greatnefs is eafie, oblig- ing, and agreeable ^ To that none have any juft Caufe to wifli it lefs. And though he has a general kindnefs for all Men ^ though he defpifes not the meaneft Mortal, but defires to ftand Fair in the Opinion of the World 5 Yet he never courts any Man's Favour at the Expence of Juftice , nor ftrikes in with a Popular Miftake : No, He is fenfible it is the part of true Magna- nimity to adhere unalterably to a wife Choice : not to be over-run by Noife and Numbers 5 but to appear in defence of in- jured Right, of neglefted Truth, not^ith- ftanding all the Cenfure and Difadvantage they upon PRIDE, 91 they may fomctimcs lie unden To con» elude his Gharafter, A Great Man is Affa- ble in his Converfe, Generous in his Tem^ per ^ and Immoveable in what he has ma- turely Refolved upon. And as Profperity does not make him Haughty and Imperi- ous, fo neither does Adverfity fink him in- to Meannefs and Dejeftion : For if ever he (hews more Spirit than ordinary, it is when he is ill ufed5 and the World Frowns upon him. In ftiort, he is equally remov- ed from the Extremes of Servility and Pride 5 and fcorns either to trample upon a Worm^ or fneak to an Emperor. Fhilot. In earneft 5 you have defcribed a Perfbn of Honour : And I am fo far pleafed with the Charafter, that I would give all I am Mafter of to make it my Own. But can we receive no other Advantages from Nobility, but what have been hinted al- ready ? Phikal. All that I can think of at prefent are thefe following: Firft, It gives a fair occafion to excite the Generofity of our Minds, and difpofes us to the Imitation of great Examples ^ that fo we may not feem unworthy our Prede- ceffors. Indeed, a Man is bound in Jufticc not to impair the Reputation, nor fpoil the Breed of the Family ; but to hand down the Line to his Pofterity j at leaft witi 91 A Moral Es say with the fame good Conditions he receiv- ed it. Secondly, ThefePriviledges of Birth may ferye to Check an infolent Humour in others, who behave themfelves Contemp- tuoufly towards us upon leffer, or but equal Pretences. Thirdly, A Man may make fome Advan- tage this way, when he falls undefervedly under Publick Difgrace : or is unrighteouf- ly Oppreffed. For in fuch a Cafe, the men- tion of his Anceftors feems free from all fufpicion of Vanity, and may fairly be in- terpreted to proceed either from felf-De- fence, or greatnefs of Spirit. Fourthly, The fame may be done when any Office or Promotion, may Legally be claimed by virtue of an honourable Con- dition. For Example, If a Man fliould put in to be one of the .Knights of Malta, he might modeftly enough publifh his Pedi- gree 5 and prove his fix Defcents, againft a lefs qualified Competitor. Philot. If you are at a flop, I think I can carry your Conceflions fomewhat far- ther. For, as I remember it has been granted already, that the common People may pay a Refpeft to Quality 5 though you Mortifie the Pleafure a little feverely in thofe who receive it. ?hilaL May pay a Refpeft, call you it? I fay ufonVKlDE. 95 fay they muft. For not to mention that Gentlemen have generally a greater (hare of Fortune and Senfe too, thanthofe of Vul- gar Condition 5 not to mention this I fay. If they had nothing to plead but their Qua- lity, they ought to be regarded upon that Score, becaufe the State fets a Value upon it : and that for Publick and Confiderablc Reafons. Philot. I perceive if a Man will but ftay and hear you out, you are civil enough at the laft. Pray what are we to do next > PhiUL Why, Now I could run aDif- courfe with you upon the Inconveniences of Pride 5 and (hew you in particular, what an unconquerable Averfion it gives all Mankind againft us, when we are over- grown with it. How it multiplies, and con- ceals our Defefts from us: and makes us do a Thoufand filly Things, without ta- king notice of them. How it makes us a Prey to Flatterers 5 and puts us to great Expences, only to be laughed at. I might debate with you, how it fpoils Converfa- tion^ and takes away the pleafure of Soci- ety. How often Families, Kingdoms, and Churches are Embroiled 5 and the World turned topfie-turvy by this Vice. Thefe and many other ill Confequences of Pride, might be enlarged upon : But this part of the Argument is, I conceive, more proper for 94 A Moral E s s a r, ^c. for Divines 5 and therefore I (hall purfue it no farther. Philot. Well moved t For now I think it is almoft time to give over* Philal. I v^on't tire you* Teur Hnmbte Servants % 9^ A MORAL ESSAY Concerning CLOATHS. Philvt. 1 \Hrlaletffef^ Vm glad to meet 1-^ you again ^ Where have you -^ been this long time > PhiUL Sometimes not juft where I would be: But now Ihavenoreafon to complain ^ for I always think my felf Well, when I am with a Friend. Philot. I mufl: have half an Hours Con- verfation with you before wc part. PhiUl. You oblige me extremely. I was afraid your Time had been pre-ingaged to thofe Gentlemen and Ladies you parted with at the Coach 5 I heard them define you not to ftay long. By their Habit and Equi- page they feem to be Perfons of Condition 3 and therefore you know the Apointment niuft be well remembred. Philot. Leave that to me. But by the Way, I thought you laid fomewhat of an Ac- 96 A Moral Essay Accent upon their Habit 5 Were they too Fine for you? PkiUl. They may be fo for themfelves for ought I know. Philot. I perceive you are for making Trize of me again. I remember what mor- tifying Difcoveries you made at our laft Meeting. I wifti you had kept your Cy- nical Truths to your felf 5 for Tm fure my Mijiakes were much more Entertaining. * PhiUL It feems they were Truths then. Fhilot. Yes. And that's it v/hich vexes me ^ for now I have much ado to keep my felf in my own good Opinion. VhiUL Vm forry you fliould be in Love with a Delufion 5 efpecially when you know it to be fuch. Fevers and Intemperance bring a great many gay Fa:ncies with them 5 and yet they are not accounted any of the Bleffings or Ornamentals of Life. Philot. Happinefs is Happinefs ^ whe- ther 'tis founded in Reafon or Imagination,, 'tis all a Cafe to me, provided I have a vi- gorous Senfe of it. Nay, in my Judg- ment, thofe which you call the Satisfafti- ons of Fartcy^ are the better of the two. They are more at Command than the other, and ftand in no need of a Foreign Supply. The Want of Tools and Materia als, if the Model is anfwered, is a Com- mendation to the Workmau. To make To fine concerning CLOATHS. 97 fine a Something out of Nothings has fome Rcfemblance to Creation: So that if this Way has as much Pleafure in the EflFeft5 it feems to have more of Magnificence in the Caufc. PhilaL I grant you, if a Man could be ahvays dreaming of Paradife^ The Dream would go a great Way towards making the Thing. But alafs ! The vifionary Plea- fure will quickly difappear. The agreea- ble Part of the Fit won't laft^ therefore let us get rid of it as foon as may be. The longer it continues, the worfe and the weaker 'twill leave us. We may, like the Romdr7s, Deify a. Difeafe, if we pleafe^ but if we expeft any Return of the Worfliip, we (liall be Miftaken. Philot, I tell you, I came off with Lofs the laft Rencounter : And now by your furveying me from Head to Foot, I find you think I have too much of Expenceand Curiofity about me : But if you expeft to Difpute my Cloaths off my Back, you will be difappointed. Phil J, I have no Defire you fhould turn cither Adaf^itc^ or ^laher-^ but yet I be- lieve fome People throw av/ay too much Money , and Inclination , upon thefe Things. Philot. You feem to forget. That the Diftindionsof Rank and Condition cannot H be ■ ■■ — ■ ■ . i. , T , 98 A Moral Essay be kept up, without fomething Extraordi- nary in this kind ^ And unlefs this be done, Government muft fuffcr. PhilaL For all that, Noah had large Do- minions^ and, for ought appears, kept his Subjefts in good Order without any great Affiftance from the Wardrobe. Philot. But Princes Subjefts are not fo near of kin to them now 5 and therefore not fo eafily Governed. PhilaL We will Difpute no farther about Princes : Befides, I grant the World is aker'd 5 and am willing to make an Al- lowance upon that Score. Philot. I (hall proceed upon your Con- ceffion. And endeavour to prove in the Firft Place, That Richnefs of Habit is not only Lawful, but convenient for thofe whoarepoffeffedof Publick Charges 5 efpe- cially when they execute their Office. For the People generally take their Meafures mare from the Appearance, than the Rea- fon of Things. Their Apprehenfions are fo difpofed, that they think nothing Great but what is Pompous 5 and Glitters upon the Senfes. If their Governours had not fome Advantage of them in Figure 3 they would be apt to over-look their Character, and forget their Diftance. PhilaL I have no Intention to argue againft Geld Chains^ Velvet Caps, or Sables 5 or concerning CLOATHS. 59 or any Thing of this Nature : But granting this Furniture may be fomewhcit of a Guard to Authority, yet no publick Perfon has any Reafon to Value himfelf upon it. For the Defign of this Sort of State, is only to Comply with the Weaknefs of the Multi* tude. Tis an Innocent Stratagem to De- ceive them into their Duty • and to awe them into a juft Senfe of Obedience. A great Man will rather Contemn this kind of Finery, than think himfelf Confiderable by it. He will rather be Sorry that his Autho- rity needs the Support of fo little an Arti- fice ^ and depends in any Meafure upon the Ufe of fuch Trifles. To ftoop to the Vul- gar Notion of Things, and efl:ablifli ones R^eputation by counterfeit Signs of Worth, muft be an uneafie Task to a Noble Mind. Befides, We are not to think the Magi- ftrate cannot Support his Office without Fine Cloaths: For if he is furnifhed with general Prudence:^ with Abilities particu- lar to his Bufinefs ^ and has a competent Share of Power, he needs not doubt his In- fluence over the People. Philot. Pray what do you think of pri- vate Quality > I hope you don t intend to fl:rike us out of all Difl:inftion, to run all Metals together ^ and make a Sort oi Corin- thian Brajs of us. H a Philal loo JMoralEssay FhiUL By no means. However, your Argument muft abate farther upon this Head. For Quality, feparated from Au- thority, is fufficiently maintained by Title^ Arms^ and Precedency: This is enough to keep up D/Jiin&joft^ and to encourage In- duftry and Merit. There is no Neceffity forPerfons, without Jurifdiftion, to March always with Colours difplayed. It feems more agreeable theat thy fhould Conceal, than make a needlefs Oftentation of their Wealth. Would it not look oddly in a Souldi- er, to give in a H'lftory of his Valour and Conduft in Converfation ? Or for a Man of Learning, to make Harangues upon his own Parts and Performances ^ and tell the Com- pany how Ignorant they are in Refped of him . Whatever is beneath a Man, is be- neath a Gentleman: But to Aft without Thinking, is beneath a Man ^ much more againfl: it. Phllot. I perceive you believe this Sort of S^isfiSion very Unaccountable. PhiiaL I do fo. And the Law is of my Opinion^ which I hope is no Contemptible Authority. Philot. Hark you, We do but Laugh at thefe Stories. Do you think a Parcel of ftarched Lawyers, with a Jury of Haber- dajljers^ and Chandlers^ are proper Judges in the Cafe? Are fijch Pedants, and Mecha- nicks as thefe, fit to give Rules to Men of Honour ^ PhJUL I perceive you think I<^norance and Idlenefs, neceffary Qualifications of a Gentleman ^ and doubt not, but that you praftife accordingly. But if Men of Honour are too Great to be governed by •r th« 0/ DUELLING^ n; the Law, they fliould be fo Modeft as not to plead it for their Advantage. They fhould throw up their Fortune 5 and Dis- band from Society. Yes, and their Quali- ty too 5 for this, as well as the other, is fettled by the Coffftltutwn. Philot. I thought ^tality had been the fole Privilege of Birth 5 or at leaft of th^ Prince's Favour. P/jtlal. All Honour, as well as Land, i$ Originally a Gift from the Crown. Now Trerozative is a Part of the Law : And though Quality and Eftate are fettled upon a Man and his Heirs 5 yet the Grant runs al- ways with a Condition of Forfeiture, in Cafe of Treafon : And therefore the Son of an unreftored Traytor, has no Pretences to the Quality of his Anceftors. Philot. I know we fay, That Treafon taints a Man's Blood ^ and makes it Bafer than that of a Peafant : But I look upon this as a kind of Whimfey. For though the Government may take away my Eftate 5 yet it cannot make me nothing of Kin to my Father. So that the Son of a Gentleman muft be a Gentleman, in fpight of Fate. Philal. But not in fpight of Treafon. For in that Cafe, he is banifhed the Blood;:, andtranfplanted from the Family of his An- ceftors. His Leafe of Heraldry is Expired, hi3 Title is Extinft 5 and he can no more I 3 Claini ii8 0/DUELLING. Claim his former Honour, than an Eftate which was Sold by his great Grand-father. I grant you, the Relation between him and his Father continues, and that's it which deftroys his Pretenfions 5 The Stream of Honour is dryed up, before it reaches the Chanel of Pofterity. The Father has loft all 5 and therefore can Convey nothing over. The Son if he pleafes, may be of kin to the Treafon ^ for the Infamy of that remains ; But as for the Quality 'tis all wiped out, as if it had never been. And therefore though your Inftance is true, your Inference fails 3 for the Son of a Tray tor, is not the Son of a Gentleman. In fhort. You muft either allow that Quality, like other Branches of Property, ftands upon the Bafis of Law 5 or elfe you unavoidably run into the Prin- ciple of Levelling. For where the Diftin- ftions of Condition are not afcertained by publick Provifion, every one is at Liberty to rate his Own and his Neighbour's Sta- tion, as he pleafes. Where there are no Inclofures, all People may intercommon, without Preference or Ceremony. New Grounds of Honour may be {^t up, axid the old ones difclaimed 5 and a Taylor may make himfelf a Lord 5 and clap a Coronet upon his Goofe^ if he has a mind to it. Vhtlot. 0/ D UELLI NG. 119 Philof, I fuppofe your Conclufion is. That the Notion of Honour is to be taken from the Laws and Government 5 and not from any private Set of People, how valu- able foever in other Refpefts. PhiUL Right. And from thence I infer. That Duelling is a very difhonourable Pra- ftice. For when you have given the beft Proof of your Sufficiency, and killed your Man^ you are feized into the Hand of Jh- fiice 5 treated like Affaffins 5 and condemn- ed to Die with Circumftances of Ignominy. You are not Lidi&ed for Acquitting your felves like Gentlemen 5 but for difturbing the Publick Peace , and murthering the King's Subjects. Now the Law never ^ loads a Man with Reproaches, nor punifties I him thus coarfely, for doing a handfom ! Aftion. Philot. What do you tell me of Lawyers Cant 5 Mnrdravit , ftragem exercuit , df* pra5licavit : Very pretty Stuff to difpatch a Man of Honour with ! You fee how the Men betray their Ignorance by their Forms of Speaking: And as for the Bench, they have a Thoufand Pound per Annum , for making of Malefaftors ^ and they mufl: fay fomething in Defence of their Trade. PhiUL As for the Bench, the Bai\ and the reft, they are not the Maker r^ but the I 4 Mini' foo G/DUELLfNG. Minifters of Law 5 they are the Servants of the Government; And their Methods of Proceeding are chalked out by their Snperi- ours : And when the Reafon of Things is good, 'tis not material though the Latin proves otherwife. Indeed, I think the Laws can't ufe you too rigoroufly ^ for Tm fure you treat them with great Contempt. When Highway-men Kill, 'tis commonly for a Livelihood ^ to prevent Difcovery ; or in the Heat and Surprize of Paffion : And when 'tis over, they feldom juftify the Faft 5 but Condemn what they have done. But your Tribe are Murtherers by Princi- pie 5 which is fomething worfe than Malice prepence^ becaufe 'tis ready upon all Occafi- Dns, and often Afts without any Provocati" on 5 except the Vanity of complying with a barbarous Cuftom. As if it was as indif- ferent a thing to cut a Man's Throat, or let it alone, as to wear a Broad or Narrow brim'd Hat : And that thefe little Concerns of Bloody ought to be perfeftly governed by the Faflnon^ And when the Barbari- ty is committed, you have the Affurance to maintain it s and to argue for the Murther againft Law and Gofpel. In fliort, I think youftand in the greateft Defiance to Autho- rity of all Men Living, Fhilot. How fo ^ ?hiUl ~Gf DUELLING. iiii Philal. I have given you fome of my Rea- fonS5 and you (liall have the reft. I. You Scorn to refer your Differences to the Law 5 but make your felves your own Judges. Philot. If the Government w^ill not make a fufficient Provifion for the Honour of Gen- tlemen, they muft right their own Cafe 5 and there's an end on't. PhilaL You would do well to prefer a Bill againft all Kings and Parliaments fince the Conqueft 5 and if that won't do, Chal- hffge the Crown, and the two Houfes at their next Meeting, to give you Satisfafti- on. Do you not perceive. That by thus taking the Bufinefs out of the Hands of the Government, you both Reproach, and in effeft, Renounce it at your Pleafure. The* Laws very well fuppofe, that People are apt to be too Partial and Paffionate in their own Concerns 5 and therefore remit them to a publick Decifion. Now 'tis a kind of Maxim with us. That no Ma/fpould k wifer than the Laws. Philot. What would you have me Com- plain to aMagiftrate, when a Man gives me the Lye 5 or any fuch fort of Affront ? Thefe things won't bear an Adion ^ and yet a Gentleman will rather Dye than put then) up, ThiUL la^ 0/DUELLING. Philal. By the way, a Lye^ was not coun- ted fo Mortal an Affront till Charles the Fifth happened to fay, He was no Gentleman that would take it. Now what has England to do with Germany} If an Emperour throws out an unweigh'd Sentence, muft we be go- verned by it ? Are Law and Juftice fuch Phantoms, that a Spanijh Rodomontade fhould make them vanifh ? Or muft a Fo- reign Prince's Humour Command farther than his Legal Authority? Fhilot. The Prince's Opinion is the Stan- dard of Mode. And to be Precife and Sin- gular, looks like Spleen, and Monkery, and ill Breeding. You know wh^nDlonyfius of Sicily had a Fit of Geometry upon him, his Court took it immediately. You could fcarce meet a Man of Quality without a pair of Compaffes about him , and Vifits were moftly fpent about Squares and Circles. But as foon as the King grew weary, the Faftii- on was quite laid afide. And then as P///- tarch obferves, nothing was a greater Pe- dant than a Mathematician. PhilaL You lay fo much Strefs upon thefe Compliances, one would think you took them for part of your Allegiance. Philot. Not to follow a Prince's Opini- on, is in eflfeft to fay, he is Miftaken 3 which is an unhandfom Reflection. Philal. PMaL In Things indifferent you fay well. But where Juftice and Confcience are con- cerned, meer Complaifance fliould not car- ry it. By the Extent of your Maxin, you would have made an admirable JEthiopian Courtier. Philot. What is that > P/jilal. Diodorus SichIus tells us (Biblioth. /. 5. J That t\\Q lEthiopians happened once to have a One-Eyed Bandy-Leg d Prince 5 now fuch a Perfon would have made but an odd Figure if care had not been taken. Philot. Pray how did the Court behave * themfelves upon this Accident? Philal. Like Men of Honour. They made a Faftiion of their Prince's Misfortune 5 and immediately fhut up one of Natures Win- dows, and got a fort of Scotch-Boot to bend their Hams in. Philot. I think I could have imitated ^/ex- ander^s v/ry Neck, as well as the Macedoni- ans. But this which you mention is a Chargeable Fafliion. Philal. However it prevailed fo far, that a Gentleman would no more appear with Strait Legs, or Two Eyes in his Head, than you would in a Pink'd-Doublet, or Boot- Hofe-Tops. You fee how far good Breeding will carry a Man, if he will but ftick to his Principle. But to return. Your 104 0/ DUELLING, Your faying that thefe Indignities won t hear anA^ion^ is to confefs that the Wifdom of the Nation has thought them below No- tice. And will you venture your All upon a Caufe, which would be Hilled out of all the Courts oi England 2iS ridiculous? Will you take away a Mans Life upon a Provocation, for which no Government will allow you Six-peny worth of Damages ? A Complaint fitter for a Boy to run to his Mother with, than to diforder a Man. If there was but a few of you, and you (hould talk at this Rate, you would be fent to B lam ^ but D^fendif: numerus x, and that's the beft of your Vlca, Philot. As the Cafe ftands. He who refu- fes a Challenge^ lofes the Reputation of a Gentleman 5 none of that Quality will keep him Company. Phild, Lucifer's Excommunication ex- adly ! And I perceive you dread the Cenfttre much more than that of the Church. The beft on't is, you are fomewhat out in your Calculation. For there are not a few of Good Extraftion, of another Opinion. Philot. I fuppofe you mean Ecclefiafticks. Now we have nothing to fay to them : Their Profeffion exempts them from a ne- ceffity of Fighting. PhitaL I mean Seculars too. I hope the Temporal Lords and Commons are no Pea- fants. OfDUELLING. 115 fants. And will they Account any Perfon Infamous for the Regularity of his Behavi- our? For not breaking thofe Laws which they either made or approved themfelves ? At this rate they muft be a very extraordi- nary Affembly 5 and Weftmwfter altogether as great a Sight as the Tower. Will not the Judges and Juftices go for Gentlemen ^ and do you think they will avoid a Man's Com- pany for declining a Challenge :, and yet Commit and Hang him up for fucceeding in it ? Pray don t make the Governing Part of a Nation fo extravagantly Ridiculous. There are many other grave Perfons of Worth and Blood, who would give the Caufe againft you: But I find noneofthefe wil 1 pafs Mufter. It feems Beauts and Bully s^ and their wife Admirers, have feized the Herald's Office ; and engroffed all the Qua- lity to themfelves. Philot. When you have declaimed till you are weary, I muft tell you that we have no fmall Party ofas much Honour, and Value, as any you have mentioned 5 who will very hardly be brought over to your Sentiment. PhiUl. I hope not. Tis true, I know fome People are all Quality: You would think they were made up of nothing but Title and Genealogy. If you happen to encounter a Prejudice, or crofs upon their Fancy, ia6 Q/DUELLING. Fancy, they are too Confiderable to under- ftand you. Thefe, I confefs, I almoft De- fpair of 5 but hope their Number is not great. By the way, let me tell you, your Fraterni- ty take a very great Liberty in their Opi- nion 5 you make nothing to Renounce the Publick Senfe in Matters of the higheft Im- portance: And count that a Noble At- chievement, which the Laws punifh as a Capital Offence. Now to fet up a Notion of Honour againft the Government, with fuch Circumftances as thefe, is of very dan- gerous Confequence. Tis fuch an Affront to the Conflitiition 5 fuch a deliberate Con- tempt 5 fuch an open Defiance of Authori- ty^ as nothing can be more. It makes the Laws Cheap and Ridiculous 5 the So- lemnities of Juflice apiece of Pageantry 5 the Bench a few Reverend Poppets, or Scharamouches in Scarlet. And thus by Expofing the Adminiftration, the very Foundations of Peace and Property are fhaken and fap'd. Fhilot. Certainly you are retained by the whole Corporation of Cowstrds, you make fo Tragical a Bufinefs on't ! Fhilal. By your Favour: To have our Swords ready to execute the Orders of eve- ry paultry Paffion 3 To put Murther into our Creed, and cut Throats upon profelTed Principles, is a Tragical Bufinefs 3, and I be-^ lieve you'll find it fo, Philot. 0/DUELLING. laj Philot. Trouble not your felf^ we value neither your Judges, nor your Juries. If we kiW fairly^ we have always Interefl: at Court to bring us off. PhilaL You may fet up a Science againft the Government 5 and range Murthering under Difcipline and Rule 5 and call it by what fine Names you pleafe : But your Methods of Killing, and that of Highway- men, are alike Fair in the Eye of Juftice 5 and the fame Rewards are affigned to both. As for your Friends at Court, Tis to be hoped that Princes in time will Refent the Breach of their Laws, and the Lofs of their Subjefts, a little more heartily ; That they will not encourage a Praftice which Infults their Authority, and ridicules their Mini- fters 5 and keeps up a Spirit of Barbarity throughout the Nation. Befides, there are Things they call Appeals ^ and in that Cafe you know your Pardon is out of Doors. Philof. We muft take our Chance for that. PhiUL You are hardy Men fome of you. If all the Subjefts fliould take the fame Li- berty, we (hould have wild Work. You fay the Government, is Defective in conff- dering theRefpefts of Honour ^ and there- fore are refolved to be your own Carvers. What if the under fort of People fliould take the Hint, and Praftice upon it, in the la- ia8 0/D UELLING. Inftance of Property ? Look ye Neighbours ( fays a fharp Country Fellow ) the Fine Folks have gotten arvay all the Land from m :^ for my fart I want fo wany fcore Acres to live eafily^ andlfuppofeyoHdofotoo^ and I think our Ind/fjlry deferves it. *Tis trne^ EJiates are otherwife fettled ^ and I JJjo: Id believe my felf obliged to obferve my Countries Cw- floms^ if others would do the fame: But I per- ceive, the Gen fry canfet the Conftitution afedc without any Scruple, They can tilt throfgh one an others Lungs in a Bravado, though the Law makes Hangirjg matter ont. Why fjould we be more Slaves to the Government than others 5 Tm fare ive do not get fo much by il ? We are enough of usx, let m mind our BHfvyefsi *ris true, this would be a lewd Projed ^ but 'tis the Confequence of your own Prin-» ciple ^ therefore have a care of fetting the Example. Philot. If we may take a greater Freedom with the Government than the Vulgar, our Quality is our Excufe 5 that will bear us outc Philal Quite contrary. For firft, a Gen- tleman is fiippofed to be better acquainted with the Lav/s than a Peafant^ therefore bis breaking them muft be a greater Fault 5 becaufe it implies more of Contempt in the Aftion. Secondly, Where the Example is of worfe Cenfequence, the Care to check it ftiould be 0/DUELLlNG. 1^9 be the greater. The Influence of Men of Figure is Confiderable. When they are at the Head of an ill Cuftom, they have pre- fently a Train to Attend them. The Infe- aion fpreads like Lightning 5 and 'tis a Credit to live counter to Reafon and Rcgu- laritv. The (lender Principles, the loofe Praftices of thefe Men, is that which has fo efFeftually Debauched the Age. This is it which has expofed Virtue, and baniflied Religion 5 and almoft buried the Diftinfti- ons of Good and Evil. Thirdly, Since Quality is a Diftinftion fettled by Law 5 thofe who have the great- eft Share of this Privilege, aremoft obliged to obferve the Publick Regulations. The Government is a greater Benefaftcr to fuch Perfons 5 and they are very ungenerous and ungrateful, if they fly in the Face of it. A Man that enjoys Honour and Eftate by a Society, has greater Engagements to Re- gard it, than he who receives only a Com- mon Proteftion. One has perhaps a 1000/. per Annum for keeping the Laws 3 and the Other nothing but his Labour for his Pains: And pray which is m.oft to Blame then, if they break them ? Fhtlot, You feem to forget, that their Fortune and Condition follows their Birth 5 fo that they are only obliged to their Fami- ly for the Advantage. K FhilnL ijQ 0/DUELLING. PhiUl. You argue too faft. Pray are not Defcents and Inheritances governed by Law > What Claim can we make to Privilege or Property, without it ? A Man when he is about it, may as eafily be Born to loooo/. a Year, as to lo Pence. The Trouble to himfelf, or his Mother, is much the fame as to that Matter. People come into the World in Turkey the fame Way they do Here 5 and yet, excepting the Royal Fami- ly, they get but little by it. Nature has fet us all upon a Level, as to thefe Things: Tis only the Confiitution which makes the Difference 3 and therefore thofe who have the Advantage, ftiould pay it a proportion- able Refpeft. Philot. I perceive you are coming on again 5 And to ftop you a little, let me tell you, 'tis my Obfervation, That the Cuftoin of Duels puts Gentlemen upon their good Behaviour 5 'tis a Check upon Converfati- on, and makes it more Inoffenfive than it would be otherwife. PhilaL An admirable Remedy! Juftfuch a one as Death is againft all Difeafes. If there muft be Difputes, is notSquabling lefs inconvenient than Murther? Had not a Man better have a Black Eye, than a Nap- kin drawn through him 5 and Bleed rather at the Nofe than at the Heart? Thefe Con- tefts, though much better let alone, make neither 0/DUELLING. 131 neither Orphans nor Widows ^ nor perpe- tuate Feuds among Families. Bcfides, the Diforders of Converfation may be prevent- ed without fuch a dangerous Expedient, For not to mention Religion, a moderate (hare of Prudence and Behaviour will do the Bufinefs. Tis not yet the Fafhion, for Women of Quality to Tilt. Now though they can hate one another pretty heartily 5 though their Humours are full as Nice, and their Paffions as Strong, as thofe of the other Sex ^ yet the fenfe of Decency is fuf- ficient to keep them from coarfe Language, and rude Provocations. Philot. However, Mifunderftandings will happen fometimcs. And when they do, it does not become Gentlemen to manage them like lefler People. Their Revenges muft be particular ^ as well as the reft of their Breeding. It looks as oddly for them to Quarrel, as to Salute, like a Clown. PhilaL So that I perceive if Butchers had but the Manners to go to Sharps^ Gentle- men would be contented with a Rubber at Cuffs. If they muft be fingular in their Difputes, let it' be for the better I befeech you. Let us not be fo Vain, as to think it a Commendation to be more LJnreafonable in our Demands, and more Savage in our Refentments than the Meancu, and mo9r K 2 W^ 19^ 0/DUELLING. Undifciplined. If they muft run counter to the Vulgar in every thing , I wonder they don t leave off Swearing, Drinking, &c. Thefe, by their Affiftance, are grown Plebeian Vices : Infomuch that Porters and Footmen, are as perfeft in them as them- felves. Philot, I grant you. Clowns may Box it off, and be quiet ; this way of Satisfaftion is agreeable enough to their little Pretenfi- on?. But the Honour of a Gentleman muft have other fort of Dama2;es. Pkilal. If the Difpute was between Pea- fant and Gentleman, you would fay fome* thing, though not enough. But you know a Gentleman is not obliged, to Fight ano- ther who is not fo. Now where the Con- dition of the difobliged is Equal, at leaft to the Degree of Gentlemen 5 why fliould the Affront be counted fo Mortal an Injury? I know no reafon for this, unlefs you will fay, That Men of Quality are obliged to be more Bloody and Implacable^ and to carry their Paffions to greater heights of Fury, than other People. But this Plea proves them really lefs, not greater than the com- mon Size of Mankind 5 and is far wide of the true Character of Honour. If Quality confifts in fuch Sallies as thefe are ^ Tigers and Fiends may ptit in for a confiderable ^'^hare, Philot. 0/ DUELL ING. i:^:^ Philot. If this way of deciding Quarrels among Gentlemen were peculiar to our Age or Country, your Reafoning would have more force 5 but we have almoft a general prefcription of Time and Place againft you. PhJldL Not fo General as may be brought for the Heathen Religion, or the Alcoran s^ and yet I hope you will not plead in Defence of either of thefe. To give you an In- ftance near home, The French you know are far from being an inconfiderable Nati- on. Their Nobility are as numerous, and their Pretenfions as well fupported 5 they have as much Fire in their Tempers, and as much Regard for their Honour, as any of their Neighbours : Notwithftanding this, you fee the Practice of Duelling is abfolute- ]y fuppreffed 5 and they are all content- ed to refer their Grievances to the Govern- ment. Philot. The French King takes more care to Right a Gentleman's Honour, than is done with us 5 which makes the Cafe dif- ferent. PhilaL Particular Satisfaftion for every Affront in Converfation cannot be Award- ed by Stated Laws 5 the Circumftances are too many to be brought within *a Rule. A Prince mufl: be little lefs than Abfolute to do this effeftually. Now K 3 fwch 1^4 OfPUELLING. fuch a Stretch of Prerogative, would be agreeable neither to the ErjgUjI) Genius, nor Conftitution. And is it not a hard Cafe, that we muft either Deliver up all our Property to the Crown :; or our Lives to every ungovernable Paffion and Ca- price ? Farther. You may remember, that the Subjeft holds his Honour and Eftate by no other Tenure than the Laws. What a monftrous Injuftice ^ what an Ingrati- tude 5 what an infufferable Pride muft it then be, for private Men to ereft a Magiftracy of their own ^ to Juch^e and 'Execute in Matters of Life and Death ; VinAto Hatig and Dr^w? within themfelvcs? If the Subjefts may fet the Laws afide with fo little Ceremony, and make Supple- mental Provifions at Difcretion, the fig- nificancy of Government will be unintel- ligible. If Authority may be flighted in an Inftance of fo high a Nature, why not in a hundred > And when the Fences are thus broken down. Peace and Property Good- night ! Pk'Hot. Your mentioning the jFrr;;^/^, puts me in mind of the old Romans 5 they were a very Brave People : Pray what was their Praftice in the Cafe j for I have almoft for- gotU> mid. 0/DUELLING. 135 Philal. Not at all for your Purpofc- Tis true, there was a Sort of Duelling among them, as tliat of the Horatii^ and Oiriatii 5 of Manlius Torquattis^ and the Gad that Challenged the Army. But then there was a Difference in the Perfons and Occafion. Thefe Duellifts were Enemies, Subjefts of different Princes , a Sort of Fighting Reprefentatives^ chofenlike David and Goliah^ to Decide the Controverfy of the Field. At leaft the Conteft was al- lowed by Publick Authority 5 and under- taken upon the Score of their Country. But as for one Subjeft's cutting another's Throat about private Difputes, they were perfed Strangers to thefe Methods of Ju- ftice. When Milo killed Clodius upon the Road, though there was no fuch Thing as a Challenge 5 though TuUy proves it no more than a Rencounter-^ yet becaufe there was a former Mifunderftanding between them 5 neither the Rhetorkk oithQCouncH^ nor the Bravery of the Prifoner, could prevent the Sentence. PMlot. After all 5 you cannot deny but that the prefent Cuftom has prevailed for feveral Ages. P-hilaL So have a great many other ill Things befides. There is fcarcely any Ex- travagance fo fingular as to want a Prece- dent. But Cuftom without Reaibn, is no K 4 bet- ij6 0/DUELLING. better than ancient Error. And now fince you prefs your Prefcription, I fhall trace it to the Original. Now the Praftice of Sub- JQ&s Righting themfelves by the Sword, was introduced by the Lombards^ Saxons^ ^n6.Normans. A People, who poflibly at that Time of Day, had not Brains to decide the Matter any other Way. For how much foever they may be of Kin to us, we muft own they were a very unpolifhM Sort of Mortals 5 and why (hould we be tied up to the Didates of Paganifm and Ignorance > If a Man's Houfe, and Habit, and Eating, was not better than theirs ^ he would not be thought to have much of the Spirit of a Gentleman. If we are bound to implicit Submiffion 5 if we are to follow Antiquity, without any Exceptions of Judgment 3 Why don't we feed upon Maft^ and lodge in Caves ^ and go almofl Naked ^ And to come nearer our Northern Anceflors 5 Why don't we Vindicate our felves by Txj2i\0rdcal 5 Bath our Innocence in Scald- ing Water '^ and hop over Heated Plough- /j^rc'/ Blindfold? Farther, We may obferve, that the Bar- barity of this Cuftom was fomewhat re- ftrained, and bound up to certain Forms of taWo The Occafion was generally Confi- ^erable : Either for wiping off Imputati- pm of Treafon, or profecuting Appeals of Murther^ 0/ DUELLING. 157 Murther, or trying Titles of Land. As for the •Difputes of Sharpers^ of Bottles, Dice, ^nd Wenches, we don't read of any Provifions made for the Honour of fuch Sparks, and Diverfions as thefe.* We may obferve. Secondly, That the Men were juft come off from Heathenifm ^ and very iindifci- plined in Life. Their Reafon was in the Oar 5 and their Underftanding as low as their Morals. This Condition of Things, made their Princes either miflead or indulge them. They had Authority to mJfguide their Confcience, to encourage their Re- venge;, and in fome Meafure to excufe it. The irV/V of Co772hdte was made out in the King's Courts 5 and the vv^hole Manage of the Quarrel under the Dircftion of the Go- vernment. Twas none of their Way to be kiird in Hugger-mugger 5 and ftcal a Stab- bing as they do now. (Cotton, fojihum,} Thirdly, If they Fought v/ithout Pub- lick Allowance, and any Perfon fell in the Quarrel, the Survivers were apprehended and tryed for Murther. Fourthly, Thefe C<7;k;/'/?/j, though govern- ed by thefe Reftriftions, and under the Countenance of Law, were always Con- dem.ned by thQCe^/fure of the Church. Philot. Do you think then, they are not eapable of Regulation ? PhiUl. Jj8 O/DUELLINg Philal. No more than Adultery. This Pradlice is Mahm infe ^ and an ill Thing cannot be done within a Rule. Tis a ftrong Poyfon, it muft be Expelled 5 for all the Cooking in Nature will ne'er make Di- et on't. Tis true, there are Degrees in Deformity, as well as Beauty 5 and there- fore fome Cafes may be more remarkable than others. For the Purpofe^ when a Gentleman of Eftate Fights an indigent Bul- ly, who poffibly knows no more how to live in this World, than he does in the next. This Man is angry to f^e his Neighbour in eafy Circumftances. And when it Comes once to this 5 The Strength of his Malice, and the Opinion of his Skill, will pick a Quarrel from a (lender Occafion. Now fliould I defire him to get an anfwerable Fortune before the Glove comes : To make the Hazards of the Combat Equal, their Pockets as well as their Weapons, fhould be in fome Meafure adjufted. To throw down a few Farthings, and make a Noife to have them covered with Gold 5 would be abfurd in a Wager : And a Man muft be very Weak to accept it. And if Life be ei- ther valuable to Keep, or dangerous to Lofe, one would think the Parallel fliould Hold. This venturing All againfl: No- thing, puts me in mind of Mark Anthony^ who after he had loll the Battel at A6fhm^ and 0/ DUELLING. 1^9 and was Penned up in Alexandria^ would needs fend AuQ^ifp^ a Challenge. C^far*^ Anfwer was, That if he was weary of Livings there was other Waj/s of Difpatch befides Fight^ ing him ^ And for his part^ he f/jonld not troH- bit himfelfto be his Executioner. Anthony^ I fuppofe, thought the Return reafonable ^ and in a thort Time did his own Bufi- nefs. Vhilot, I Gonfefs as you have reprefent- ed the Cafe, it looks oddly enough. Bhilai. I will give you one that's more odd, it you call it^fo. I mean t\\t Myftery of Seconds^ and Thirds. This is fuch a Mafterpiece 5 that I think no Defcription can reach it. Thefe Un- derpullers in Diftradtion, are fuch implicit Mortals as are not to be matched upon any other Occafion: A perfeft Stranger (hall En- gage them at the firft Word. To ask Que- ftions would be ungentile. On they go without any Acquaintance, either with the Man, or the Matter. A mod honourable Undertaking, to Fight about they know not what 5 for, and againft, they know not whom 1 So that for ought they can tell, they may be under the Pious NecefTity of Murthering their Father. Philot. However, you can't fay there is any Malice Prepcnce. PhilaL I40 0/DUELLI N G. PhilaL Right! There is nothing Pre- fence 3 neither Malice nor Reafon. But for all that, I don t like a Man that can hate at firfl: Sight ^ and kill Extempore . Ph'tlal, lam furprifedoneBaptizedfhould put the Queftion ! In earneft, I believe this Notion of Honour as much an Idol, as Nebuchadne%a.rS Golden Image : *Tis fet up by the fame Intereft ; and probably has done more Mifchief. Philot. If it be fo, the Metal muft be good ; according to your own Compart- fon. Philal. Yes. But the Worfhip is ftark naught ; and lefs to be chofen than the Fiery Fnrtjace. Tis great Pity fo much good Blood fhould be offered at it. Tliat Men who hav© 0/ DUELLING. 14^ have fuch Opportunities for Senfe, (houlcC be entvangkd in fo monftrous an Abfurdity ! That thofe who might be the Ornament of their Age, and Defence of their Country, fhould make themfelves a Misfortune to both ! Philof. I believe the Danger of the Ad- venture makes them think it honourable. Vhilal. Look you ! To rifque the Main without Reafon or Warrant, is Raflinefs: Tis to be more Stupid than Brave. If a Man Ihould leap a Garret:^ or vault down th^ Momtment \ do you imagine he would leave the Memory of a Hero behind him? Phllot. Methinks 'tis fine to feem above the Impreffions of Fear ; and to Flalh in the Face of Danger. PhildL I grant you, Fortitude is a very valuable Quality. But then it muft be un- der the Conduft of Prudence and Juftice : Without this Affiftance, the bed: Event will prove Ruinous ; and the Viftory it felf a Defeat. Phi lot. You mean Religion will not en- dure the Duelling Principle. PkiUL No m.ore than all the PJereJict fince Simo}?- Magm. Tis a Principle fo full of Pride, and Paffion, and B^evenge ; fo Tempeftuous and Abfurd : fo abfolute- ly unallied to Reifon and Good-nature; that polilht Heathenrfjii would be aQnm*d 144- Of DUELLING. on t. In a Word, Tis as contrary to the Tendency and Temper of Chriflianity, as Hob's Creed is to the Apoftles ; as Light is to Darknefs, as God is to the Devil. Philot. Tis a hard Matter to part with the Charafter of a Gentleman. Philal. Fear it not. As long as the Laws are on our Side, the Heraldry is all fafe. And if it wereotherwife, let us re- member we are Chriftians. If there hap- pens a Competition between thefe two Pre- tenfions ; let us drop the Gentleman and keep theChriftian ; for he is aPerfon of the befl: Quality. PInlot. Say you fo? PhilaL Yes. I fay a Chriftian and rid Gentleman, is more a Perfon of Conditioti^ than a Gentleman and no Chriftian. The former is more nobly Related^ born to a greater jF^r///,*/^, and better Founded in per- gonal Merit. Ph'dot. You fay fomething. I wifli yon would enlarge upon this Head. PhiUL You know my Bufinefs is not Preaching \ any Divine will give youSatis- faftion. Philot. Upon fccond Thoughts, they need not: A little of the Bible will do it without them. To fpeak frankly, I am fo well fatisfied upon the whole, that I am re- folved to take no notice of my Spark ; but 0/DUELLlNG. 14.5 I am afraid he will Poft me up for a Cow- ard, and how then? PhiLit. I would mind it no more than the R^aHing of a Fever, or a FrocUmatiGu from Bedlam. Philot. I (hall take your Advice. But I mufl: tell you withall. That if he draws up- on me in the Streets, I Vv^ill not be i^o paffive as to let the Sun (hine through me, if I can help it. PhilaL I have nothing to fay as to that. But then you fhoald wifti the Occafion may never happen 5 and keep your Refolution to your felf. For to give out this Sort of Language, looks too like a Provocation : And if you fhould be fo unfortunately fet upon, be fare you keep within thcCompafs of Self-defence* OF M-7 O F GENERAL KINDNESS. THE FIFTH CONFEPvENCE BETWEEN Vhilottmus and Philaletbef. \/\/ ^^^^^ infipid Creatures ^ ^ are Men ! Sure thefe are none of the beft Things Cod ever made ! Upon the Whole, I think one might as good disband, and turn Hermit, as be trou- bled with them any longer. I begin now to underftand the Condud of the firft M^;/Z"/ 5 but believe their Hiflory mifreported. They fled the Perfecution of Mandkind, more than that of a fingle Tyrant. They pre- ferM the Wildernefs to the Town ; and found their Safety and their Satisfaftion better fecured in Solitrde^ than Society. For a wild Beaft does not pretend above his Order 5 and is fo frank as to difcover his De- L 7 fign: I /j-S Of General Kindness. fign : But a Man is aBeafr^ and yet has not the Mcdcfty to own ir. Hah! Here is Phi- laleihes^ he has over-heard me : In earneft, I fhall be called to an Account for my Ex- poftiilations ! Ph'daL Vv4iat Mr. Hob's Ghoft ! No lefs than a Satyr upon your whole Rind ? Vm not forry I have interrupted your Solilo- quies, except they had been better natu- red. Philot, I did not think you had been fo near: But finoe you have catched me, give me leave to tel! you, I know the World, and upon Experiment I find, there is not one in forty v/Ithout Defign, or Vanity, in their Converfation. Pray perufe your Acquaintance well, and if you don't difcover fome F!ciix> in their Ho- nefty, or their Humour, Tm much mi- ftaken. PLnLiL Are not you a Man, Philoti- Ph'dot. What then? PhlUiL Then, by your own ConfefFion, *tis forty to one but that fome Part of the difigreeable Charafter belongs to your felf. Ph'ilot. However, you know Odds will not win Wagers ^ DiSculties are not De- m.onflrations ^ 'tis unreafcnable to argue from Improbabilities againft Matter of Of General Kindness. i /j.9 Fa^. If I find my fcif Well 5 if my Con- ftitution, or my Care, is my Prcfervafive, you muft not charge the Plague upon me -^ l3ecaufe I converfe with EpidcmcrJ Infcfti- on PhjlaL You are refolvcd to keep Well with yourfelf: I doubt not but in Time your good Opinion Vv^ill reach your Neigh- bours : They may, to ufe your own Simi- litude, be as free from Ccnta^hft as your felf: And if they are feized, the Plague is not always M^r^^/. Befides, it miglit have been your own Cafe. So that all things confidered, I hope you will not lylork the Houfe upon bare Sufpicion : And when the Tohe77s appear, you will pity their Conditi- on ; and endeavour their Recovciy, Philot. To deal freely, I (hnll take Care of mv felf, and fo I fLippofe will every bo- dy elf,^ that is wife. For that which Peo- ple call clrrverfal Benevolence^ is b'Jt a Piece o^ IGnght Errantry : it looks prettily in a Romance ^ but in L?j9, 'tis neither prudent, nor prafticable. Phrlal. Do you think it fo imprafticable an Abfurdity to v/ifh all People well 5 and endeavour to m.ake them ^o ? Philot. What of all Perfwafions, Coun- tries, Tempers, and Conditions, whatfoe- v^r ? L 3 Philal. 1 5o Of General Kindness, P/oilaL Yes. We comprehend all Man- kind in the League, Philot. You have a notable Grafp: I dare not ftrain my Inclinations at that Rate. I love to keep fair with the World as well as yon ^ but it may be upon different Rea- fons. In a Word, I take Civility to be on* ly a Compliance with the Mode ^ Friend- fhip but another Name for Trade 5 all Mercenary and Defigning. Indeed confi- dering the State of humane Affairs , 'tis next to impoffible to be otherwife. Where there is fo much of Indigence, Competiti- on, and Uncertainty, you muft expeft Self- intereft will govern. You may obferve. That which You call Good Nature^ is moft remarkable in the Young and Unexperi- enced. Such Perfons I confefs are often ve- ry Lavifh of their Favours, and Careffing in their Converfation : But thefe Blandifh- ments feem only defigned for a State of Im- potence 5 that what they can't carry by Force and Forefight, they may obtain by Flattery. Like unfledged Birds, they are fond of every one, that they m.ay be Fed the better. And where this Reafon fails^ that v/hich I am ^oing to add will fupply it. PhiUL Whatsis that > P/jHoL Why, young People generally don't Think fo far as others, nor confider a Neceffity at aDiftance: This often makes th^m of General Kindness. 151 tliem more Liberal than Wife. They are apt to be over-credulous at firft Setting out 5 and cannot fo well fee through Artifice and Pretence : So that 'tis no Wonder if they beftovv their Inclinations too freely upon their Neighbours. Philal. This early Difpofition to Oblige^ appears to me an Impreffion of Nature, which was intended for Continuance: For as the Ufe and Pofture of the Limbs hold the fame in Manhood as they were in Infan- cy 5 fo one would think the Motions of the Mind (hould be fet Right at firft. And therefore when good Humour happens to wear off with Age, it feems to proceed from Mifmanagement 5 and looks more like a Degeneracy of Nature, than an Improve- ment of Reafon. If you pleafe to hear me, I Ihall endeavour to provQUmverfal Benevo" /^;/(7e both an acknowledged, and apraftica^ ble Difpofition. Philot. Pray begin. / Philal. My firft z\rgument then (hall be drawn from Community of Nature. We are all caft in the fame Mould, allied in our Paflions, and in our Faculties: We have the fame Defines to fatisfy, and generally the famePleafure in fatisfying of them. All Mankind is asitv/ere one great Beirjg, divi- ded into feveral Parts 5 every Part having the fame Properties and Affeftions v;ith an- L 4 other* 15"^ Of General Kindness. other. Now as we can t chufe but defire Accommodations for our own Support and Pleafure; fo if we leave Nature to her Ori- ginal Biafs, if we hearken to the undepra- ved Suggeftions of our Minds, we (hall wifh the fame Conveniences to others. For the apprehending a Being fo like our own, in profperous Circumftances, muft be an Advancement of our felves : By this we fee as it were our own Nature pleafed, and Flourifliing in another. And thus much Mr. Hobs himfelf confefles to the Ruin of his C^ufe^ That the Senfe of having comnmni" eated SatisfaBion is naturally Delightful. Philot. But will this Notion fpread wide enough to do any Execution ? FhilaL Yes. For if a Man can but difen- gage him.felf from the Exceffes of Self-love, in a fingle Inftance, he does the Bufinefs, If he can but wifli well to another, without making Intereft the only Motive, he may be generous enough to take all Mankind into his Affeftions. For he that can do it to one, v/ithout any mercenary View, may for the fame Reafon do it to a Million, 'Tis but repeating the Aftion, v/here for his Encouragement, the Pleafure will be likewife repeated, Pkilot. You are going too faft. The dif- ferent Capacities and Behaviour of Men, vyili leave your Repetition neither Senfe, nor Of General Kindnss. 15^ nor Poffibility : For to love Infignificancy is Dotage ^ and feldom paffes any farther than Children or Relations.—' PhiUl, For all that x, one may wi(h a poor Man an Eftate^ or a Fool Underftanding^ There is no unconquerable Averfion, nor fo much as any Difficulty in thefe things. Philot. I fay farther 5 to love malicious, and difobliging Qualities, is impoffible. Philal. If thofe Qualities were infepara- ble from the OhJcS^ I grant your Meaning : But where Malice is only Accidental, and Reformation poffible, the Cafe is other wife, APhyfician may have aKindnefs for the Patient^ without being fond of the Difeafe. Philof. To illuftrate your Diflinftion. If a Man gives me a fower Box on the Ear 5 I may love the Hand, though I don t like the Blow. I affure you he that can thus ab- ftraft the Affront from the Perfon that gives it ^ and take ofr a Cuff fo metaphyfi- cally, is very much a Philofopher. Philal. If you are not fatisficd, Til confi- der your Objeftion farther afterwards. At prefent I lliall go on to a fecond Proof, That Univerfal Benevolence is agreeable to humane Nature 5 unlefs you have a Mind to interpofe. Philot, Not juft nov/. Take your Me-^ {hod« VbiUL 154- Of General Kindness, Pkilal, I prove my Point, from that Compajpon which generally follows any con- fiderable Misfortune. This Civility is fo very common, and fo much expefted, that thofe who are unconcerned at the Troubles of another, are called Inhumane^ i. e. They are degenerated from their Rind 5 and don't deferve the Name of Men. And does it not plainly follow, That thofe who are thus fenfibly Touched, muft have a real Kind- nefs for the Unfortunate? Philot, I think not. For Compaflion is but the Confequence of Infirmity^ and bottom'd upon Self-love. We are affefted with what another fuffers 5 becaufe this puts us in mind we are not fecure our felves. And when our Neighbour's Calamity dif- covers more than the Poffibility of our own, 'tis no Wonder if we are fomewhat uneafy, PhilaL I grant you, CompafGon may be* fometimes accounted for, as you fay: But then 'tis a Miftake to fuppofe it can come i'l'om no other Caufe, For 'tis eafy to ob- ferve, That the moil: generous Diipofitions are the moft Compaffionate. Such Perfons, though their Fortune is never fo well Guarded 5 though the Greatnefs of their Mind exempts them from Fear, and makes them leaft concerned for any Accident of their own,yet none condole and fympathife more heartily than they. 'Tis plain there- fore. Of General Kindness, j^^i^ fore, that this Pity and Tendernefs, being fo void of Self-Intereft, muft proceeed from Good-wil]. Philot, Go on. I (hall come in with you by and by. PhiUL I affirm then in the Third place, That 'tis not agreeable to the Attributes of God to fuppofe, that he has made the Nature of Man fuch, that ac- cording to his Original Inclinations, he fhould be unconcerned about the Happinefs of his Neighbour. Fhilot. Whyfo? PhiUL Becaufe, this would be a Refle- ftion, both upon the Goodnefs and Wifdom of God Almighty. Philot. Prove the Parts of your Affertiom PhiUL I. This fuppofition is repugnant to the Goodnefs of God. For can we ima- gine that God 5 who is Infinite Goodnefs himfelf^ who made all rational Creatures that they might be Happy ? Can we ima- gine that he lliould contradift the AfFefti- ons of his own BlefTed Nature 5 and form a Being wholly unlike himfelf? A Beij^g which he would not only hate as foon as it was made^ but, v/hich is more, he could impute his Diflike to nothing but his own Workman(hip ? But if either out of Indifferency, or Difaffeftion, 'twas con- trary to the Nature of Man to wifh the Hap- 1 56 Of General Kindness. Happinefs of another ^ he mufl: be fuch a Thing as I have defcribed. And is it pof- fible to conceive. That Goodnefs and Per- feftion can be the Parent of fo unlovely an OfF-fpring? That the over-flowing Gene- roufnefs of the Divine Nature, would cre- ate immortal Beings with mean or envious Principles? To be thus furnifh'd, would make them both Miferabie and Trouble- fome^ Neither acceptable to this World, nor fit for the other. Philot. Thefe Inclinations you fo much diflike are very common 5 therefore if they don't come from Abovc^ you mafl: find them out fome other Original. Philal. That will be done without Diffi- culty. To begin 5 The Reafon v^hich hin- ders Men from wilhing the Happinefs of others, proceeds fometimes from the Pre- judices of Education^ from the ill (Exam- ples and Flatteries of thofe they firft con- verfed with^ and fometimes 'tis afterwards contrafted by their own Fault. The gene- ral Caufe of this Depravation, isCovetouf- nefs, and Pride. I. An immoderate Love of Mony fpoils thofe generous Difpofitions they were fent into the World with. It confines their Affedtions to their Pockets^ and fhrinks up their Defires into the narrow and fcanda- lous Compafs of their own Concerns. Their Of General Kindness. 157 Their Nature is fo impoverifh'd by their ill Management, that they are not afcle to fpare one kind Wifli from themfelves 5 nor expend one generous Thoughc in Favour of another, Philot. The Cafe is fomewhat worfe than you have reprefented it. People don t al- v^ays keep within the Terms of Neutrality. They are not contented to forbear Wifti- ing well 5 but are oftentimes averfc to the Happinefs of others. PhiUl. Right. When Pride ftrikes in, that is the Confequence. This Vice makes Men think their Neighbours Advantage pre- judicial to their own 5 and that the greateft Pleafure is to fee others beneath them. Such an ill-natured Notion as this, made Lucifer uneafy, and envious in Heaven 5 and we knov/ what was the Iffue. Far be it from us to fuppofe, that God would ftamp fuch Ignoble, fuch Apoftatizing Qua- lities upon any rational Being. Thefe would not be the Image of the Deity, but the Devil. Philot. In my Opinion, Self love feems the beft Expedient to fecure Individuals. By fuch a Bent of Nature, a Man will be fure to take Care of one 3 and not leave his Bufinefs to the Generofity of his Neigh- bours. FhilaL 158 Of General Kindness. P/jiUL If every one could ftand upon his own Legs, what you fay would have a better Colour. However, your Objeftion leads me to fhew you, That it reflefts upon the Wifdom of God, to fuppofe Men made with fuch narrow inconverfable Inclinati- ons : For by this Temper they would be Unfit for Society. But God has defign d Man afociable Creature. To this End, he has fent him into the World weak, and de- fencelefs ^ fo that without the Care of others, 'tis impoflible for him to Subfift. And when he is befl: able to Shift, if he had no Affiftance or Converfe but his own 5 the Indigence of his Nature would make him very uneafy, and ill fupplied. Now there is nothing fo ftrongly ce- ments Society ^ nothing makes it flower, and flourifn fo much, as a hearty Regard to the Publick Good. Tis general Kind- ftefs and Good-will, which eftabliflies the Peace, and promotes the Profperity of a People ; To fay, this Dlfpofition keeps Men juft and inoffenfive, is too mean a Com- mendation. It improves their Praftice much higher^ and makes them Munificent and Obliging. Without this Virtue, the Publick tJnion mud: unloofe ^ the Strength decays and the Pleafure grow faint and lan- guid. And can we fuppofe, that God would iinderfurnifh Man for the State he defigned him '^ Of General Kindness. i5c^ him 5 and not afford him a Soul large enough to purfue his Happinefs ? That he fliould give him Solitary Principles 5 and yet intend him for PublickConverfe > Cre- ate him fo, that he (hall naturally Care for nothing but himfclf 5 and at the fame time, make his intereft depend upon mutual Af- feftion, and good Correspondence with others ? Is it imaginable, that fuch aCom- prehenfive Wifdom ; which has made all things in Number^ Weighty and Meafnre 3 fecured the Prefervation of Brutes^ by In- ftinft and Sympathy ^ and made fo fair a Provifion for the inferiour World 5 Is it to be conceived, I fay, that fo glorious a Vrovidence ftiould not proportion the Facul- ties of his Nobleft Creatures 5 but fend them into Being v/ith Inclinations unfuit- able to the Condition they muft neceffarily be placed in > Philot. Under Favour, there are other Materials for a Commonwealth , befides ftark Love and Kindnefs ^ and I believe the Building might laft, without tempering the Mortar with Honey. What do you fay to the Fear of receiving Harn^ 5 and the Hopes of Affiftance > Thefe are the Motives of Self- love ^ and I think fufficient to make Men Juft? and Willing to do a good Turn. PhiUL Truly I think not. I grant you, thefe Motives are not infigqificant ; They have 1 6o Of General Kindness. have an Intereft in Life ^ but not enough to pufh it to Perfedion ^ and fecure its Happi- nefs. For firft, They will not reftrain a fecret Mifchief^ which confidering the un- fortified State of Mankind, is a great De- fed. Befides, the Agreeablenefs of Society muO: be loft this way. Tis Inclination and Endearment, that gives Life and Pleafure. But when People have nothing but Fears, and Jealoufies, and Plots in their Heads, there is no Mufick in their Company. And farther, I would gladly know, how thefe fcanty Principles can explain. Why Men fhould die for their Friends; and facrifice their Intereft for their Country, without Neceflity ? By the Maxims of Self-love, fuch Aftions as thefe muftbe foolifh and un- natural : And yet thofe who are thus forget- ful of themfelves, have been always reckon d the Nobleft, and beft Deferving. Philot, You forgot that there is fuch a thing as Honour and vain Glory in the World. This is the Bait that catches the Men you fpeakof: Tis the Reputation of the Adion that fires their Spirits 5 and makes them fo Prodigal, and Refigning. PhilaL In earneft, you are catched your felf ! Your Objedion fuppofes the Truth of what I am contending for. It fuppofes, That Benevolence and Generofity are pofTefTed of thepublickEfteera^ Tlftttliey have Cuftom and Of General Kindness. i6i 3nd ?refcriptTon on their fide 3 That they are the higheft Improvements of the Will 5 the mcft ^admired and Heroick Qualities. Now 'tis very ftrange, fo iiniverGd a Con- fent fhould be founded in a Miflake^ and none but Mr. Hobs^ and fome few of his Difcipling, ftiould, underftand the Operati- ons of their own Minds 5 and the right Con- ftitutions of them. Fhilot. Well! If this World won't fatisfy you, the other fhall. I fay then, That the Fear of invlfthh Powers, and the Expeftati- ons of future Puniftiments, are fufBcient to keep Men upon their ^W Behaviour 5 to be a Check upon their Privacies 3 and make them Honeft at Midnight. And yet after all, they may have no great Stomach to the Matter. Tis the Rod, not the Inclination, which learns the Lejjbn. Fhilal. I grant you the Difciplining Part of Religion is very fignificant. However, it would not give a fufEcient Relief in this Cafe. Philot. Whyfo? PhiUL Becaufe, upon your Suppofition, the Force of it would be loft. For if the Nature of Man was averfe to general Kind- nefs ^ if he could not chufe but think it un- reafonable, to love any Body but himfelf ^ then God in Commanding him to Love his Neighbour, would oblige him to an Im- M poffibility. 1 6a Of General Kindness. poffibility. We might as well be com- manded to tafte Gall as fweet as Honey : For 'tis as much in our Power, to alter the Verceptions of our Senfes, as to love any thing contrary to our Pvcafon and Inclinati- on. Upon this Suppofition therefore no Man could have an inward Affeftion for his Neighbour 5 which yet 'tis certain we are obliged to have. Philot. Iflamufedwell, Til ne'er trouble my felf about what People think. If they always aft like Friends, they may mjh like Enemies, if they pleafe. Philal. Have a Care ! If they are not fo TPithin^ they will not be long fo without. For if we had a kind of Antipathy againfl: minding any thing but our felves; If we thought our own Intereft prejudiced, or our Quiet embarraffed by being concerned for Others 5 in this Cafe^ all Offices of Hu- manity and Obligation, would be fo many Afts of Penance. And fince the Opportu- nities of Obliging return fo faft 5 to be com- manded the Ufe of them, would make our Lives almoft a perpetual Torment. It would be like feeding upon that we natural- ly abhor 5 which inftead of Nourifhing, would throw us into Sweats and Convidfions, And at this rate, a Kindnefs would often be a greater Mifchief to the Doer, than a Benefit to the Receiver. TheUpfliot is. That of General Kindness. 163 That if the Mind of Man was naturally averfe from Wifliing well to any thing but himfelf, the Command of general Benevo^ knee would be impoffible to be entertained in Principle, and AfFeftion. And as for the Counterfeit in outward Praftice, that would be fuch a Grievance to ill Nature, that very few would fubmit to it. For if Men are fo unreafonable, as not to be go- verned by Religion now, when 'tis both Profitable and Pieafant^ of how little force would it be, fnould it lie almoft wholly in Violence and Averfion? If Envy, and Ill- Nature, were the Natural Frame and Com- plexion of the Mind, Religion would fig- nify not much towards Reformation 5 fo that Society could receive but fmall advan- tage from thence.—- Philot. Hold! Don*t cry Viftory^ I hav(S a Rcferve for you. Befides, you owe m§ fome Satisfaftion to an old Objeftion. Phild. What s that? Philot. I told you, that the Injurioufncfs and the Vanity of a great part of the World was fuch, That general Kindnefs, if it came down from Speculation to Praftice, would be quickly out of Doors. I confefs, if we could (land clear of the Trouhlefo^j^e and the Treacherous^ I could be asGood-Natured as the beft of you. But alas, v/e are in face Rom'filii^ and that's enough toStiranyMan'i M"^ Spleen, 1 64. Of General Kindness. Spleen, that has either ijis Underftanding, or his Senfes about him. Phildl. You find Coldnefs and DifafFefti- on very general 5 and thence you argue from Paul to Neceffity. Tis i^o therefore it muft be lb. Under favour, that's no Confe- quence. I fuppofe that you'll grant, that Men don't aft always up to the ftretch of their Capacities : And that 'tis poffible for them to be much more Prudent, Benign, an InofFenfive, than they are. Philot. What then! Would you have a Man a Stcck^ mufi he not be fenfible of ill Ufage? Philal. Look you, all ill Ufage proceeds from Ignorance, and Diforder of Mind. Thofe that give it are the greateft Suffer- ers. They deftroy their own Happinefs more than ours. And under this Notion, they will deferve our Compaffion much better than our Hatred : Our Charity will take them in as naturally as Bedlam. 'Tis true, there may be fome degrees of diffe- rence in the Diftraftion^ but that is all. And as we may Willi, we may likewife Attempt their Welfare: Not only out of Pity, and common Alliance 3 but alfo from the Profpcft of a Return. Fhllot. How fo> PhildL Why, by our Rindnefs we fhall cither Ixeform the injurious Perfon, or not^ if Of General Kindness. i6<; if we do, the ground of ourDiflikeisgonc; and we have made him more commodious for our purpofe; If wearedifappointed, we (hall have the fatisfaftion of doing Good againft Evil 5 which as 'tis the moft Divine Quality, fo to maintain it, the Pleafure is proportionably raifed. There is a fecrct Triumph, and Exultation of Spirit, upon fuch an Occafion. There is no One that ads in this manner, who does not inward- ly applaud himfelf forit^ which is as much as to fay, God bids him go on. Philot. If we may be Kind to thofe we believe our Enemies : If we can fall in Love with Malice and Oppofition ^ then by pari- ty of Reafon, we may court undifguifed Ruin, and hate our Selves. PhilaL If by Kindnefs you mean Pity and good Wilhes, I think it very praftica- ble to go thus far with an Enemy 5 but if you enlarge your Senic to Complacency and Aifeftion, I grant it Impoflible. Befides, there is no need of winding up the String thus high: \¥e are not obliged to be pleaf- ed with thofe that do us Mifchief^ the Goodnefs of God himfelf does not proceed thus far. For tho' he is kind to the Z)k- thankfnl^ and the Evil-^ 2inAdefres the Con- verfiofi of a Sinner 5 yet he does not delight in him while he continues fuch. M 3 Vhilot, i 66 Of General K i N d N e s Fallot. When you have made the mofl: of it, I forefee this Latitudinarian Love will beexpenfive^ and therefore, I would glad- ly be farther informed what is to be gotten by it. PhiUl. Very much. In good earneft, this Quality is well worth the Courting 5 'tis valuable in Fortune,^ as well as in Beauty and Humour. Twill make a Man an Interefl: in the World. It removes Difficulties, and fmooths the Paflages for Bufinefs ; and like the Marriage of Princes, there is Policy as well asPleafure in \\^ Alliance. You know the Trade of Life can't be driven without Fdrtners'^ There is a reciprocal Dependance between the Greateji and the Leafi. And the beft Figure is but a Cypher, where it ftands alone. For this reafon, a wife Man will ftrengthen the Confederacy 5 and take in all the Help he can get. Now, there is nothing fo engaging as a benevolent Difpo- fition. This Temper makes a Man's Beha- viour inoffenfive, affable and obliging^ it multiplies Friends; and diflirms the Malice of an Enemy. He that is Kind out of Prin- ciple, v/ill be fo to all the Advantages of De- cency and Com.pafs. That which is Natu- ral, is Uniform, Conftant, and Graceful. Whereas, he who Counterfeits good Na- ture 5 he who is civil only out of Breeding Qr Dcfign, will be apt to bave Breaks^ and Of General Kindness. 167 and Inequalities in his Humour. A Man cannot always ftand bent; fo that either Negligence or Paffion, or Intereft, will fometime or other return the Pofture ^ and unmask the Pretence ; and then the Labour is all loft. But the natural Complexion of Goodnefs will hold. Fhilof, Yes, till the Man breaks. PhiUL No fear of that. This Quality will do more than Pay for its keeping. Re- member, that Power goes in with the Incli- nations of Courfet: Get but Mens Hearts, and their Hands will follow. But to do this, there is nothing more likely than a plaufible and obliging Honefty. The Charms of Kindnefs are irrefiftible^ they Conquer, and Captivate ; and return with Spoil and Triumph. Befides, the Afliftancc that comes from Inclination, is generally fafer, and more ferviceable, than that which is haled in by Force or Money. He that reigns in the AfFedtions is the hap- py Prince 5 for in Love there's neither Trea- chery nor Defertion. A Man remarkably Obliging, is almoft Proof againft the moft Malicious. They'll be afraid of attaquing one fo fortified in publick Efteem ; and under fo facred a Charafter. Though his Virtue may be over-look'd, the in- famy of the Aft ion will prevent an In- jury. M 4 Phiht. 1 68 Of General Ki N d n e s s. Philot. Will this Difpofition do us any- farther Service? PhilaL Yes; our Affeftion to others gives us a fhare in their Happinefs^ and fo be- comes an Addition to our own. Wip- ing well, enlarges a Mans Capacity of being Happy : This hinders his Satisfaftion from being confined to his private Intereft, He is really the better for whatever good his Neighbour enjoys 5 becaufe e- very thing of this Nature fatisfies his Deiires^ and gives him that he delights in. Fhilot. I warrant you, his Mind is like a Burning-glafs! The Rays of good Fortune from all diverfities of Points, concenter in his Benevolence 5 and excite an intenfe and multiplied Pleafure. PhilaL Yes. And in a great meafure make him Mafter of all the Happinefs he fees, or hears of. All profperous Events, all Improvements of Induftry, and Bleflings of Providence which he is acquainted with, his excellent Temper gives him an Intereft in 5 fortho'he has not thePoffeffionof thefe things, he has what is moft defirable, the Satisfaftion of them. Nay, I believe the generous Congratulation may be improv- ed to exceed the Occafion 5 and make a Man more happy than thofe he rejoyces for. In this Cafe, the Laws of Nature give Of General Kindness. 169 give way for the Encouragement of Good- nefs 5 the Stream rifes higher than the Foun- tain 5 and the Rebound is ftronger than the Firft Motion. Vhtlot. This is a new way of extrafting the Spirit of Happinefs 3 the Chymiftry of a Bee is nothing to it 5 it fucks the Sweety without impoverifliing the Flower, Were I Mafter of this Secret^ I would not concern my felf about laying in the ufual Provifion for Satisfaftion. No, I would rather chufe to be happy at the fecond hand 5 that is much the eafier way 3 there the Gains come in a-main, without any Venture. For In- ftance. I would not trouble my felf about getting an Eftate; 'twere only Loving a Man dearly that has one 5 and that will do as well. But the Mifchief is, at prefent I am not a Man of that fortunate Imagina- tion. Philal. The Pov/er of Thought and Ima- gination you know is very great 3 and therefore 'tis Prudent to fet them the right way at work. Philot, Be it fo. I (hall allow your Ar- gument in fome meafure 5 and make my Advantage upon it. Philal. Which way? Philot. Why, if kind Wifhing and Ob- liging are fuch entertaining Adtions ; If they may be carried np to tranfport, and aimed 1 70 Of General Kindness. almoft fenfualitiy ; then your general Bene- volence is nothing but a refined fort of Self- !ove 5 becaufe it afts upon a forefeen Re- ward. I told you, Self, would be at the Bottom after AIL PUjilal. So let it, fince it has Company. For let me tell you, to be deJighted in the Happinefs of another, is fo far from being Mercenary, that 'tis an infallible Proof of a natural and undiffembled Goodnefs. How can we better demonftrate the reality of our AfFeftions to a Friend , than by rejoycing at his Profperity > As for the Pleafure which attends fo noble a Difpofition, the Expe- ftation of that is no Vicious Self-defign. For we are allowed to love our Selves, as well as our Neighbour : So that the prof- peft of being pleafed, does not leffen the generofity of the Aftion, if bis Advantage was as fincerely fought, and delighted in, as our own. Therefore by Charity's not feehing her omt^ (which you know is made a part of its Charafter) is only meant, that it does not feek its own, without a joynt Refpedl: to the Welfare of another. In fliort, I think the Pleafure of Congratulati- on is fo far from a Fault, that the firft Satis- f a6i:ion ought rather to Create a fecond 5 we Ihould be pleafed with our Pleafure, becaufe it brings us the good News, that our Minds are rightly difpofed. VhiUt. Of General Kindness, lyi P/jtlot. I confefs I am beaten off here 5 but hope to fucceed better in my next At- tempt. — — PhilaL In the mean time give me leave to obferve. That Envy and Difquiet are uneafy Paffions^ they fret and exhauft the Spirits. The Mind is as it were Sore, and put to Pain at every turn ^ which is a fair Intimation, things are not in the Condition they fhould be. Philot. And what help is there for all this > PhilaL A kind reconciling Thought is prefent R^emedy. This Balfamick Humour clofes the Wound, and fcatters the Anguifh. Like the Motion of Reflitutmt^ it returns Nature to her Eafc , and fets her in thePo- fture (he was made far. Philot. I grant you, Benevolence has a healing Quality, and fits very fmooth at firft. But as the World goes, the Confe- quences of it are more likely to make us un- happy, than otherwife. -PhilaL How fo ? Philot. If you look Abroad, you 11 find Indigence, and Difappointment, and Vex- ation, much more Common than Profpe- rity. Now this Predominancy of Misfor- tune lies very hard upon Benevolence 5 and makes the kindeft People the greateft Suffe- rers. Their Companion rifes in proportion to their Generofity ^ their Tendernefs is more paffive. 1J1 Of General Kindness. paffive 5 which makes a Foreign Calamity ftrike deeper, and grow more pungent. Ha- ving ftrong Defires to Relieve, but fmall Abilities to EfFeft it ^ their good Nature muft needs grow troublefome, becaufe 'twill of- ten make 'em Wifh thofe Things, which they fee are impoffible to compafs. But others who keep their Inclinations at Home, are not fo much expofed to difquiet ^ be- caufe their Paffions and Expeftations being confined to their private Intereft, they are concerned for no Misfortune but their own, PhiUL Suppofing what you fay would hold, it would be no juft Difcouragement to Goodnefs^ confidering how much it will be rewarded hereafter. But becaufe your Objedion relates chiefly to the Frefent^ I (hall direfl: my Anfwer againft that Senfe ^ and give it you by Parts. I affirm therefore. That if a Man does but joyn Confideration with his Benevo- lence 5 if hisUnderftanding be good,as well as his Will, his Affeftion for the common Welfare will never hurt him. For I. He will perceive, that the unhappy part of the World is not fo numerous as at firfl: it appeared. Thofe who are of low Condition, tho' they may feem moft Defert- ed, are not the worft provided for. Their Fortune is little, 'tis true 5 and fo generally are Of General Kindness. 173 are their Defires ^ which makes them want as few things as thofe whofe Poffeffions are larger. They have the Pleafure of their Senfes as well as others 5 and what is deny- ed in Variety , is fupplied by Labour 5 which fharpens the Appetite, and ftreng- thens the Conftitution. 2. As for thofe who are real Objefts of Compaffion, the old Maxim will in great meafure relieve them 5 Dolor ^ //gravis hre- vis ji longus hvk. At the worft, Life and Mifery will be difpatched eer long 5 and then, if they deferve it, they are Happy 5 as Happy as Goodnefs can wifh. :5. Commiferation has a mixture of Satis- faftion, as well as Trouble in it. By this a Man is Confcious he does the Office of a Friend 5 that he is of a generous and hu- mane Difpofition. Thefe Thoughts make the Pleafure of the Sympathy equalize the Trouble 5 if the Perfon be not very near, or the Calamity very great, which we are concern d for. Fhilot. There is fomething in what you fay ^ for I have obferv'd, that Women will Weep and Condole with abundance of Tendernefs and AfFeftion : I believe they are pleafed with the Pomp and Paffion of their Sorrow 5 and think themfelves the bed NaturM People in the World for't. FhUuL 1 74- Of General Kindness. Philal. We (hould interpret all Signs of good Nature in the faireftSenfe. But I fhall proceed, and obferve : 4. A wife Well-wifher will confider, there is a neceffity of Difcipline^ both to fecure the Orderly and reclaim the Evil. Goals and Gibbets are as ufefal in a State, as great Places, and Patents of Honour. Where Goodnefs is mutable, and Reafon unabfolute, there muft be Pv.igour to fence in Duty ^ and check the Abufe of Liberty. As things (land, 'tis not conceiveable how Providence can Govern without Punifhing. Upon this Contemplation, a good Man will no more be difturbed at the Methods of Correftion, than by feeing his Friend take unpalatable Phyfick^ which he knows to be proper for his Health. And as for thofe who are loft beyond Recovery, tho' he wifhes 'twere otherwife, yet their Obftina- cy does not fo deeply AfFeft him as to make him uneafy. Philot. Is not fuch aSedatenefs, a Sign of Ncgleft, and Stoical Indifference ? PhilaL Not at all. The Saints above are not affiifted at the Punifhment of the damned 5 and yet they have Charity in Perfcftion: But your Objeftion runs into an abfurd Inference. It Dilutes theHappi- nefs of the other World 5 and gives H@1I an Influence upon Heaven. Fkilot. Of General Kindness. 175 Philot. I have nothing farther to objeft^ and therefore mnft be yourProfelyte: But if you have any more to fay, let's hear it 5 for a Man can never be too well fortified againft Cuftom Phjldl. Yes. General Kindmfs may be re- commended from the Noblenefs of fuch a Temper. It fprings from a generous Root 5 and fpreads and Hourithes upon the beft Nourilhment imaginable. There's nothing in it that is Mercenary or Fantaftical. Tis not fupported by Chance or Humour 5 by Flattery or Defign : It (lands upon its own independant Strength x, and holds on through all Oppofition. Tis above Difcouragement and ill Ufage^ and not fo much as checked into IndifFerency, by frequent Injury and Provocation. I need fay no more for this Virtue than that 'tis the Temper of God. This Truth I fliall take for granted. In- deed the Univerfe proves it 5 all the Powers and Delights of Nature are ftanding Evi- dence: If Omnipotence were in other Hanis thanGoodnefs, v/e fhould feel terri- ble Effefts on't. Now to refemble God, is the Perfediion of Virtue ^ 'tis doing the wifeft, and the Greateft Aftion in its'^Kind. To mention but one Advantage^ We can*c recommend our felves more cffeftually to God Almighty, than by delighting in the fame Aftions which he does. Lovt natii- rally 1 76 Of Genera] Kindness. rally arifes from Likenefs of Difpofition. Our Imitation of Another, is an unquefti- oned Proof that we value his Perfon, and admire his Choice 3 which lays a kind of an Obligation for a Return. SuchaConfent of Wills, fuch an Uniformity of Defires, does as it were incorporate diftinft Effences 5 and makes us almoft the fame thing with another 5 fo that as long as he has a Re- gard for himfelf, he muft have one for us too. By being of the fame Temper with God Almighty, we do as it were, engage his Inclinations to make us Happy. While we are thus aflfefted, he can no more be un- concerned about our Welfare, than he can deny himfelf 5 or put a negleft upon his own Attributes. P/jiloL You may pleafe to hold your hand. For I am fo far convinced, That unlefs I am Kind to others, I (hall now be forced to fall out with my felf. PhilaL May the Impreffion continue. Vhilot. I hope recollefting the Reafons^ will make it do fo. Your Servant THE THE OFFICE O F A CHAPLAIN Enquir'd intOj &c. N M9 t O T H E A%- JL-/ ljL IS fowc Tears flnce the VMication of thk [mail Treatjfe '^ I am full con-- vinced^ the Inter eft of Religion is not a little cmrernd in the Enquiry. The OfEce lies among Perftis who have a great Force upon Chjiom and Practice : and where the Motion IS (irong^ the Dire^ion fwftld be well fecured. *Tk true^ Milton treats the Argument^ as he does the King^ with great Contempt : But to be i Unfed byfuch a Hand^ and in fuch Compa" ^/, is rather an Honour than otherwife. The Scripture (fays this Man) owns no fuch Or- der-^ and therefore they muft be left to the Examination the Sons of Sceva met with. Bifhops or Presbyters we know, and Dea- cons we know, but what are Chaplains > (Eiconocl. p. 163, J He might have anfiver- ed in his own Words ^ C p. 164. J) That they were Houfiiold-Priefts ^ and given an In^ fiance from the Old Teflament. For there we find^ that Micah entertain d a Levite wi'h Salary and Diet 5 and after all told him ^ He fhoiild be a Father, and a Prieil to him. CJ^^dg, I J. 10, J Itfeems^ he did not think N 2 ht 1 80 To the Reader. he had hired a Servant with hk ten Shekels, As for the Heathen^ they had a Modejler Senfe ofReligio/^y than to rob their Gods of their Minifters -^ and make them their own. The Roman Emperonrs were Priejls themfelves ^ but had none Belong to them till they were Deady and Deifyed, Towards the Declenjfon ofPhilofophy^ now and then a grave VretGii- der was drawn ojfhy the Steams of the Kitch- in. Lucian ridicules thefe Men for their Lit- tle Compliances, One of them itfeems made his Court to the Lap-dog, to improve his Inter eji with the Lady. But an envious Foot-man happening tofmoak the matter^ broke ajejl up- on the Favourite^ and the Philojopher, and fpoiVd All. But thefc Sages dont comeftriS- ly within the ^ejiion. They ivere only Secu- lars 3 and entertain d upon the Score of Learn- ings not Religion. In the Churchy the Bufinefs of a Chaplain feems not of the higheft Antiquity. In the fir fl Ages^ the Clergy were fupported by their Bi- Jhop 3 and generally lived under his Obfervati^ on. (Can. Apoft. ) And afterwards when they removed from the Mother Church, They had Titles, 7, e. Cures afjtgned them 3 much larger than fimle Families. The flrfl Chap- lain I meet with, was one Majorinus ^ a very unfortunate Perfon. He lived in the Reign of Dioclefian : And n?^ Ordained by the Dona- tifts, for the See ^/Cartilage 5 againji the Ca- tholick To the Reader. 18 1 tholick Bipop Caecilian. He wasfet tip and Countenanced by his Patronefs Lucilla, a high Spirited Lady 5 who refnfed Communion with C^cilian, for being Reproved by Him when he was Arch'deacon. ( Optat. Lib. i. cont. Par- men. ) However^ by the Story ^ Majorinus might be no more than a Reader in the Fami- ly 5 who in the Cujlom ofthofe Times^ was lefs than a Sub-deacon, The wrong Z)fe the Rich Laity might make of the Indigence or Ambition ofthefe Houjhold Clergy^ was Ifuppofe, the Reafon why the Se- cond Council of Orange (Can. 9. held Ann. 535. ) allowed no Priefi to Re fide with Secular Perfons^ without the BiJIwfs Leave. Dr. Heylin Reports ( Cypr. Ang. ) *^ That Bijhop Laud ohferved^ the Interefi of *' the Church prejudiced by the great Increafc of " Chaplains in the Houfes of private Gentle- *' men. To prevent this Inco??venience^ andfome others^ King Charles the Firft publified hk Inftruftions to Archbijloop Abbot, An. 1629. containingOrd^rs to be executed by theBiJ/jops in the Province of Canterbury. The In- ftruftions were comprehended in ten Articles, Thefeventh enjoyns^ That the Bilhops fufFer none under Noble-men, and Men Qualified by Law, to have any private Chaplain in his Houfe. / ha7je mentioned thefe Injiances^ to ft)ew the Difficulty of the Office, 'fk a nice TJnder- N 3 taking^ 1 8^ To the Reader. taking • and requires a more than ordinary Sufficiency, And therefore anUnexperiencedy jJnballajlcd Divine^ muff he an improper Miff fionary, 'Twere well if he nnderfioo.i Some^ thing of Men and Things 5 if he was fiirnijh- ed both with Matter and Form ^ and rather Brought hk Education , than deceived it. For a Difadvantage in the Beginning of Buff-- nefs^ k not eaffly overcome. There Jhould be Vigilance in Converfation , a Sweet nefs of Temper^ anTJnaffe^ed Piety ^ and a noble Con- tempt of Interefi. And ffnce the Clergy thus engaged^ are more Numerous than formerly^ they ffould manage with the greater Care. For when the Priejihood k mifunderfiood^ Re- ligion muff decline ofCourfe, And when Re- ligion k gone^ we have loji the befi Support of thk Life^ as well as the other. This Reafon- ing muff be allowed^ by thofe who are not funk below the Do&rines of Providence. Indeed^ if a Man fits up for a Sceptick, I dont expeB the Argument Jhould Reli(l) : But the Opinion of fitch Judges k neither Credit^ nor Misfor- tune. With thefe People^ a Jefi paffes for a De- ^onffration ^ and to Laugh^ and Confute k thefameThing. It feems^ Truth and Falffoad^ depends upon their good Liking : And they have the peculiar Privilege of Wijbing Things in , or out of Being , at Pleafure. Who ippould expe3 fuch Flights of Conceit from fo ^umbk Pretences f For an Atheiff^ if you will take To the Reader. l^ take hk Word, for It is a very defpicahle Mor- tal. Let us Defcrihe him by hk Tenents, and Copy him a little from his own Original. He is then no better than a Heap of Organized Dnfi^ a fialking Machine *j ^ Speaking Head without a Soul in it. His Thoughts are hound up by the Laves ^fMotion ^ his AUions are all prescribed. He has no more Liberty than the Current of a Stream 5 or the Blafi^ of a Tempeji. And where there is no Choice^ there can he no Merit. The Creed of an Atheift is a degrading Syjlem ^ a moft mortify- ing Perfwajion. No Advantages can make him Shine : He firikes himfelfout of all CI aim to Regard: And has no Alliance to any ho' nourable DiJiinSion. He is the Off-fpring of Chance 5 the Slave of Neceflity 5 danced by foreign Impulfes no lefs than a Puppet : Igno- ble in his Defcent 5 Little in Life 5 and No- thing at the End ont. Atheifm, the Refult of Ignorance and Pride :^ of firong Senfes, and feeble Reafon 5 of Good Eating, and III Liv- ing! Atheifm, the F I ague of Society 5 the Corrupter ^/Manners 5 and the Underminer ^/Property ! What can the Raillery^ the Re- proaches, the fupercilious Cenfures of this Seft fignifie ^ Whyjloould they be raifed above their Principle ^ and rated higher than their own Valuation / They are below all Con f deration^ txcept that of Pity oiul Prayers 5 and thefe I heartily f^ive them. N 4 // 184 To the Reader IfthePUinnefs ^fwhat VoWows difgufif the fober Reader^ I amforry for it. 'Tis a Circumfiance vohich could not he declined^ vpithoiit Prejudice to the Subjed. The over- fmoothnefs of an Argument^ is apt to abate the Force, You miifk give it a Pointy to mahe npay for Pajfage, Pleafure cannot always be made the Vehicle of Health. And when the Cafe Requires it^ no Man blames the DoSor for preferring the Cure to the Palate. Befides^ the bare mention offome P radices is enough to Expqfe them. And when things are a Satyr upon themf elves ^ who can help it .f hisOrder) cannot in any rea- fonahleConftriiftion be faid to bePrcflntcd Gratis. Thofe tlicrefore v/ho arc this way con- ccrn'd, fhould do well to confider, How •Mean it is to be over-awed, and how Mer- cenary to be bribed into an Omiffion of their Duty! What a fordid and criminal Perfidioufnefs is ir, to Betray the Hr;nour of their Function, and the flappinefs of their Charge, I" or handful s of Barley and pieces of Bread ^ E/.ek. 13. Mow ill do they Reprcfent the God of Faithfulncfs and Truth 5 who either by verbal or filent Mat- tery deceive Men into a falfe PerfwaGon of Security^ anddiffemble their Apprehcn- fions of Danger, v/hen the Miflake is likely to prove Fatal to thofe tliat lie under it? Can thev that pretend (and that truly^ a Commifllrin frr)m our Bluffed Saviour, That good She[)herd, Who laid dovrn his Life for the Sheep -^ Can they liave fo little Clarity for the Souls of Men, as to let tliem mifcarry out of Ceremony and Re- i\)LCt'^ and ratlicr venture their he'ng Damn'd. aj8 The 0¥¥lCE of, 8^c. Damn'd, than Difobliged? How fuch a Treacherous Obfervance will be look'd up- on in the Great Day of Accounts, is not difficult to foretcl 5 were it not too fad an Argument to dilate upon : I (hall only add. That thofe, v/ho in profpeft of Preferment, negleft any neceffary Admonition or Re- proof, are Falfe to the Interefts of Religion^ the Ends of their Commiffion ^ and the Au- thority of their Majler. And may in fome fenfe, be faid to repeat the Crime of jf//^^/ 3 and fell their SavioHr4 O F ^9 O F T H E WEAKNESS O F HUMAN REASON. THere are few Things Reafon can difcover with fo much Certainty and Eafe, as its own InfufBci- ency. This is an over- officious Truth, and is always at a Man's Heels 5 fo that if he looks about him, he muft take notice of it whether he will or not. Thof« who are ignorant of this Imperfeftion, are the greateft Proofs of it. When the Woundl does not complain upon Searching^ 'tis ai fign of Mortification. He that is almoft Blind, and can't fee it, feems to have loft the Notion , as well as the nfe of Sight. In fuch cafes, to be without Senfe^ is com- monly to b e without Cure : And though it may feem an odd Undertaking, to give a good Reafon why a Man's Reafon is not GoQd : Yet upon the leaft Enquiry, we (ball find too many Experiments to keep up the Paradox. To g,ive fome Inftances of the Short 24-0 Of the Wcaknefs of Shortncfs.andDiforder of this Faculty . How Languid it is under the Impotencics of Im- maturitv, and Age. How often it Drops, or overQioots by the Difproportions o^ Di- ftance or Application. How 'tis run down by Fancy, and debauched by rntcrLft. For the purpofe, as Monfieur Fafchall obfcrves, The Extremes either of Youth or Age, make a Man's Judgment fail him. If he thinks too Liitle upon Things, he over- looks Truth ^ and if too Long, he is too much dozed to perceive it. He that views his own Handy-work juft as it comes off the Anvil 5 is apt to be too favourably pre- pofllffed to pronounce: And if he ftays till 'tis Cold, and the Mode! is decayed in Lis Memory, *tis odds but fome of the Finer Parts v/ill efcape him. There is but one precite point proper tofliew a Pifture in ; The reft Mifreprefent by Nearnefs, or Diflance^ by being too High, or too Low. Pcrfpeclivc vAW tell us this Nice place in Painting; but in Thwh'nig and Mcrulify, *tis not fo cafily fixed. Things are often Mif- niarked both in Contemplation and Life, for want of Application or Integrity. W'c are too Lazv to find out Truth ^ or too much Interefted to confefs it. In fetling the Value and Quality of an Obj.d ; we ei- ther follow the Multitude., who j idge at random, take Things upon Trud, and dote upoti HUMAN REASON 24.1 upon Cuftoms though never fo unreafon- ably begun: Or elfe, we are governed by thofe who Lead the Fafihn; where the, danger of Imitation is little lefs, through the Vanity and Defign of our Guides. Upon this Bafis Opinion is erefted, as it (lands in Oppofition to Reality: Hence proceed the Miftakes of Choice, and Averfion 5 the Mif- calculations upon Merit 3 and the Mifma- nagements of Purfuit. And the worft is. Opinion, or the Common Sentiment de- ceives the more dangeroudy, becaufe it do's not Deceive always: It would be infalli- bly Right, if 'twas infallibly Wron^. For then we might judge by Contradiftion, But being Counterfeit only for the moft part, it gives us no Marks to difcover the Im- pofture^ But ftamps Truth and Falrtiood v/ith the fame Impreflion. What procures Regard and Reputation to Perfons and Things ? Truly often nothing but Opinion ^ for if you come to examine them clofely, you will find them fhrink in the Argument. What gives a Value to Jewels, and other Little Curiofities? What heightens the Ex- pences of Luxury in Rarities 5 and fets the Dice upon a Mans Palate? \Vhy nothing but Fancy ftill ^ for if thefe Trifles were ra- ted only by Art and Ufefulnefs, we fhould have them much Cheapear. To go on with Mr. Pafchall ty Opinion commands every R Thins; '2^0. Of the Weaknefs of Thing 5 Tis in a great meafure the Foun- tain of Hono^iV'^ and the Soveraign Judge of Sufficiency, of Beauty, and Behaviour;, for thcfe Qualities are formed upon different Aftions, Geftures, and Complexions 5 ac- cording to the Variety of Cuftom. And which is more furprizing, the Standard of Jitft and Virjiijl^ is often alter'd with the Climate 5 Two or three Degrees of Lati nde^ is enough to Ruine a Lawyer 5 to make the Twelve Tables Ufelefs ^ and Repeal the Sta- tute Book. A Meridian upon the Globe, or a few Years of Poffeffion, decides a Caure3 for it feems Right as well as Hrflory^ has its Chronological Epocha s Another Inftance of the Impotency of ReaH^-n, may be taken from the Prevalence of Fancy. For Example, Let a Bridge fome- what Broider then the fpace a Man ufually takes up in Walking 5 be laid over a Preci- pice, or deep River : Defire fome eminent Philofopher to take a Turn or Two upon it for Meditation fake. I warrant you for all the Strength of his Notions, he begs your Pardon. For though he can demonftrate himfelf as fafe, as if he was upon 2iBoxvlifig Green :^ yet he is fo Ridden by his Imagina- tion, that he dares not venture. And fome are fo ftruck, that the very Thought of fuch an Undertaking, will make them turn Pale, and fall a fweating, I need not run HUMAN REASON. 14.^ run through all the Particulars of this kind* 'Tis well known, that the fight of a Cat, or the fcratching of a Platc^ will difcompofe fome People almoft into an Agony 5 and throw their Rcafon quite off the Hinges. Who would think, but that a Judge Ve- nerable for his Years, and Eminent for his Ability, (hould keep up his Charafter^ and behave himfelf fuitable toPlace^ and Occa- fion? One would fuppofe fuch a Perfon fliould be entirely Governed by the Reafon of Things^ and not have his Imagination diforder'd by the trifling Amufements, and Diverfions of little People. However, for once. Let us feat him upon the Be^/ch in his Purrs and Scarlet-^ with all the Forma- lities of a Court about him. And in the mid'ft of the Caufe, when one would leaft expeft it, if any of the Council or Witnef- fes happen to have a Rufty Voice, or a fantaftical Face 5 or have been ill Treated by the Barber, I'll hold you a Wager this Reverend Man forgets his Age, his Habit, and his Office fo far, as to forfeit his Gra- vity. The Mind of the greatefl: Man Living is far from being Independent of the moft Contemptible Accidents. The leaft Noife is enough to difturb the Operation of his Brain. You need not difcharge a Cannon to break the Chain of his Thoughts : The Patt R 2 of 24-4- Of the Weaknefs of of a (hittle-Cock, or the creaking of a Jack will do his Bufinefs. It may be you are furprizd to hear him argue at an unto- ward incoherent rate. Don't fret your fclf, there is a Fly buzzing at*s Ear. That's enough to make him Deaf to the beft Ad- vice. If you would have him come to him- felf, you muft take off his little Teazer^ which holds his Reafon at Bay 5 and difor- ders that Soveraign Underftanding, which gives Law to Towns and Kingdoms. To proceed, Difeafes may likewife be rec- koned among the Principles of Miflake : For they fpoil the Temper of the Blood and Spirits 5 and by confequence, impair the Judgment 5 and dull the Senfes which fhould give us Intelligence. And if great Sickneffes make a fenfible Alteration in the cafe 5 I doubt not but fmaller Indifpofitions do a proportionable Differvice. Farther ^ Our Intereft and Inclinationf have a ftrange Power in Deceiving us. A ftrong AfFeftion or DiOike, is apt to Repre- fcnt Matters in a different Light 3 and to alter their Moral Appearances. A Coun- cil retained before hand, finds the Juftice of tho Caufe improve ftrangrely under a good Fee On the other fide 5 fome are fo hu- mourfomely fearful of being betray'd by Partiality, that they are governed by a moft unreafonable Counter-Byafs. The only way HUMAN REASON. 245 way to mine a Concern depending before them, is to get it Recommended by their near Relations. Then, They will be fure to give it againft you. Right or Wrong. To wind up thefe Refleftions in an In- ftance or two more. A Regard for Anti- quity, does not only hold us in unreafona- Dle Servitude^ The Charms of Novelty have an equal Afcendant over us. Hence it is, that you (hall hear Men Charge each other in Difputes, either with being govern- ed by the Impreffions of their Childhood 5 or with Rambling after new Chimera's and Fancy's. Tis an hard Matter not to en-* dine to one of thefe Extremes. I would be glad to fee the Man who can prove him- felf Exaft. There are few Natural Prin- ciples (excepting thofe relating to Religion) againft which there may not be plaufible Objeftions drawn up: Infomuch, that they may be made to pafs for falfe Impreffions ei- ther of Senfe or hJiruSion. For the pur- pofe. One ftarts up and fays, 'Becaufeyou ' have been ufed from your Childhood to be- ' lieve a Veir.1 empty when you fee nothing ^ in't, this makes you fancy the probability ' of a Vaniiitn, But under favour, 'tis a ' meer Dclufion of your Senfes fortified by * Cuftom ^ which you muft reftify by Sci- ^ c^ce^ and Second Thoughts, if you intend * to make any thing of your Underftanding. In 046 Of the Weaknefs of &c. In good time replies another, ' You have ' heard them Difpute againft a Vaatum in * the Schools 5 Now the Reputation of the * Place, and the Jargon of Logick, has made * you diftrufl: your Senfes ^ and grow mad ' in Mood and Figure. Prethee let's have * no more of this Philofophical Foppery . * Return to your firft Miftrefs Nature ; and * believe your Eye-fight, unlefs you have * a mind to be Remarkable. But to leave thefe Difputants, and con- clude* We may plainly perceive, That the Pre- judices of Education have a great Stroak in many of our Reafonings^ and that the Sen- timents of Men, difcover the Colour of their Original Tinftures. And as there are fome Inbred-Principles impregnable againft Cuflom ^ fo there are fome Cuftoms, which Nature finds very Difficult to deal with. F I N I S. - Books Printed for Richard S a r e. THE Works of Flavins Jofeplius, Tranllatecl into En- gli(h. Folio. Fables of itfop, and other eminent Mytholo2;ifts, with Morals and Retiedlions. Folio. Fables and Stories Moralized, being a fecond Part of the Fables of^fop, and other Eminent Mythologills. Folio. Seleil: Colloquies oiitof Erafmus. Octavo. Qiievedo's V iaons. Thefe five by Sir Roger L'Eftrange, The Gi:nriine Epiftles of St. Barnabas, St- Ignatius, St. Clement, St. Polycarp, the Shepherd of Hermas, with a large Preliminary Difcourfc, Oftavo. A Practical Difcourfe againft Profane Swearing, Oftavo. The Authority of Chriftian Princes over Eccleliaftical Synods, in Anfwer to a Letter to a Convocation Man, ^\ An Appeal to all the True Members of the Church of England on behalf of the King's Supremacy, Oftavo. The Principles of the Chriitian Religion Explained in a Brief Commentary upon the Church Catechifm. The Se- cond Edition. O£lavo. The Church of Rome no Guide in Matters of Faith, In anfwer to a late Letter from a Nephew to his Uncle, &c. 8\ The State of the Church, and Clergy of England, in their Councils, Synods, Convocations, Conventions, and other Publick Affemblies; Hiftorically Deduced from the Converfion of the Saxons, to the Prelent Times. With a large Appendix of Original Writs, and other Inftruments. Thefe by Dr. Wake Dean of Exeter. Epiftetus's Morals, with Simplicius's Comment, inEng- lifh. The Second Edition, with the Addition of the Life of EpiC^etus. Oftavo. The Chriftian Pattern, or aTreatife of the Imitation ofChrift, in Four Books Written Originally in Latin by Thomas a Rempis,now rendred into Englifh.To which are added Meditations and Prayers for SickPerfons, in Oftavo, with Cuts, and alio in 12'. Parfon his Chriitian Direftory, being a Treatifc ofHoly Refolution, in two Parts, Purged from all Errors, and put into Modern Englifh, &c. Octavo. The Chriftian Religion no ]uft Defence to the Jews. Eight Sermons Preached at the Cathedral Church of St. Paul, in the Year 1702, being the Lecture Founded by the Honourable Robert Boyle, 4 . Alfo feveral Sermons upon fpecial Occafions, Thefe by Dr. Stanhope. Mo- Books Printed for Richard Sare. Moral Maxims and Refle£lions, by the Duke of Roach- foucault, 12 \ A (hort View of the Profanenefs and Immorality of the Englifh Stage, with the Senfe of Antiquity upon this Argu- ment. A Defence of the Short View of the Profanenefs and Immorality of the Englifh Stage, &c. Being a Reply to Mr. Congreve's Amendments, &c. Oftavo. A Second Defence ofthelhort View, &c. In Anfwer to a Book Entitled the AntientandModern StagesVindicated,8^ The Emperor M. Antoninus his Converfation with him- felf, together with the Preliminary Difcourfeofthe Learn- ed Gataker. As alfo the Emperor's Life, written by M. b'Acier, and liipported by the Authorities Colle£led by Dr. Stanhope, to which is added the Mythological Pifture of Cebes the Theban : Tranflated into Engliih firom their Refpe^live Originals. Thefe four by Mr. Collier. Maxims and Reflections on Plays, written in French by the Biihop of Meaux,withan A dvertifement concerning the Book and the Tranflation, by Mr. Collier, O<:tavo. The Turkifh Spy in 8 Volumes. The 2d Edition. 12% Humane Prudence. The Ninth Edition. Lemoynes Art of Writing and Judging of Hiftory, Mackenzie's Eflay upon Reafon. Sir S. Degg's Parfons Councellor, or the Law of Tyths, 8% An Anfwer to all the Excufes and Pretences which Men ordinarily make for their not coming to the Holy Commu- nion, Price 3d. A Gentleman's Religion in 3 Parts, the firft contains the Principles of Chriftian Religion. The fecond and third the Doctrines of Chriftianity, both ^s to Faith and Practice, with an Appendix, wherein it is proved that nothing Con- trary to our Reafon can poiTibly be the Objed: of our Belief: but that it is no juft Exception to fome of the Doftrines of Chriftianity that they are above our Reafon, i2\ Some ihort and plain DireOions for fpending one Day well, Price id. Plain Inftruftions to the Young and Ignorant, Price 3 d. The Cannon of the New Teltament Vindicated, in an- fwer to the Objeftions of J.Toland. By John Richardfon, B D. formerly Fellow of Emanuel Col.Camb. the 2d Edition. The Chriftian Scholar, Price 3d. Fortune in her Wits, or the Hour of all Men, written in Spanifh by Don Quevcdo, now Eng. by Capt. Stephens, 8°. Examen de Ingenios, or the Tryal of Wits. Price 55^ ESSAYS Upon Several Part ir. By feremy Collier ^ M. A. Clje !ftfti) CDitt'on, Co?red:cD anti CnlargeD. LONDON: Printed for Rich. Sare^ Dan. Brown, John Nicholfon, Benj. Tooke, and G. Strahan. 1701. TO THE READER Nothing feems lefs under- . jlood^ than the true In- __ terejl ofManl^nd. "Tis granted^ many vigorous Eforts are niade^ hut oftentimes to til purpo/e. JVe love to dijlinguijj? our [elves by Exceffes^ and be Great in T)ij proportions^ as if ^twas more creditable to be a Monjler than a Man. Our At- taimnents cannot be overlarge^ and yet ive manage a narrow For- tune^ very Vnthriftily. Some T^ruths are over4ooked^ and o- thers are fifed and betray d : So that when Ignorance and Hu- A 2 mour^ To the Reader. mour^ and Flattery^ have dons their parts^ there's little remain- ing. And 'which is rporje^ fome Failings are fo Jlrongly Entrench- ed^ that 'tis hard coming at them. T^hej have the Protedlion of Names and Numbers^ and claim a Trivilege from Arreit. "But J^ith Sibmijjion ; Errors have no better Ktght to this fort of San- Huary^ than Treafon had to the other. It can be ?jo harm there- fore to drag them out and bring them to fujlice. For Cuftom has no Authority to prefcrtbe a- gainft Ke.ijon. Actions have not their Quality from Aden^ but Men from ABions. iVhats do?je^ and why -^ not who did tt^ is the right way of Enquiring. "But 'tis a T^errible "Thing to fern the Stream To the Reader. Stream ofTraBice : JVe mujl he in the Falllion^ hovp ill or unrca- fofiable foever. And yet if the Leading People floould Fire their Houfes in a Frolic k^^ or catch the TlagHCy the Humour ivouldjcarce- ly go round : T^hey might een die^ and he undone hy themjehes. I have endeavour d to remove thefe Adijlal^es in the Former Ei^ fays : T^he defign of ivhat Fol- . lows is much thejame. It is to di/ingage us from Prejudice and falje Keafoning. To "Proportion our Hopes and our Fears. To l^eep us from dramng our T ret en- Jions too ^ig>, and our Faults too Little. 'T/j to expo/e the iVeal^ nefs of Atheifm^ and to Vnmasl^ the T>eformities of Vanity and ill Nature. Injhort^'tis to direct the A 3 Ojjices To the Reader. Offices of Life^ and reach into "^ufinejs^ and Converfation. Some of the ^\Ai]Qiisfeem to re- quire brighter Colours 5 And there the T'urn is fonmvhat diferent from rvhat it had heen^upon a more folemn Argument. As for the Ter- formance^ I can only riijlo it would have held up. I amfen/tble Suffici- e?icy^ and ExpeBations^ and Cen- fure/un high at prefent. There's no Proportion between Senfe andCon^ fcience. Aden iVrite and Reli/Jj much better^ and Live much worfe than formerly, ^e fides ^ a Caufe of Concern ought to be pleaded to Ad- vantage. Virtue^ if one could go to the Exp^nce ont^ deferves an Equipage^ both to marJ^ her Qua- Ittj^ and Command KeJpeB. fm Jure the Reader is heartily befpol^ To the Reader. hefpol^e on the other fide. Some An- thors^QIamjorry it may hefaidfo^ fee?n to Solicit for Vice. One would thinly Atheifm and Lewdnefs were fome very ufeful Di/coveries^ they arefo carefully cultivated and im- proved. With what Magnifcence of Art are thefe T^hings Jet off ? Withwhat Affellingldeas^ Toints of Wit ^and pompom T)efcriptions ? As if it was a glorious Exploit to Jap the Foundations offuftice^ to Jlri\e at the Vitals ofKeligion.^and T)ehafe Mankind ifito^rutes ! No doubt ont Mode jly and Conscience are great Enemies to Society ; tis pity therefore they are not thrown oftheir'^BafiSj and Lauglo d out of Countenance. What then-^ mufl fine T^houghts be fifed and the Flange of Fancy chec/(^d :, Is not this to A zj, cramp To the Reader. cramp our %)nderjlandmgs^andim- pofe T>ullnefs on the iVorld ? Yes^ fuch Rejlraints mthout quejlion^ are great Grievances'. IfaMm did notMurther now andthen^he might poJjiUj forget the V[c of his Wea- pon. Well ! IfSenfe he fo iU Na- turd a Quality^ I iviJJ) we had lejs 071 1. What f fome Teople have Wit ? Mujl we therefore have no Religion ? mtijl the Scriptures be ill Treated^the Nohlejl TrofeJJions ridiciiled^andthe T)tgnityof things made an Argument for Contempt ? I grant there may he Rhiming in fuch Conjequences^ hut certainly no Reafoii. To he Muje-ridden at this rate is fomewhat hard. IJ thefe Outrages are repeated^ we mujl think^ of Keprn^als ; and - that's aUI Jloallfay at prefent. O F O F F A M E I N A DIALOGUE BETWEEN Thilalethes and Thilotimus. Philal.'yt^y'OuY Servant. I'm afraid I may j^ difoblige your Bufineft : You -*" feem to fit in a Pofture of Thinking. Fhilot. I am (b : And without more Ce- remony, for that R^afon am glad to fee you : For 'tis in your Power to affifl me in the Argument I am upon. Thilal. I dare not (ay fo. But pray what is it ? Philot. I was confidering the Shortnefs pf Life, and what ill Husbands we are of fo (lender 0/ F A M E. flender a Fortune. We manage at that rate of Sluggifhnefs and Negled, as if we had a thoufand Years for Leifure and Improve- ment. The greater part enter only like Mutes, to fill the Stage. Sure they think themfelves born to fiiew their Infignifican- cy : Why eh'e do they make the Voyage of Life to fo little Purpofe, and fpend their Taper in fmoke.and fmother ? Philal. Look you ! AH Metals will not fliine alike. Bcfides, the Generality want opportunity to brighten and burnifli. They are difabled by Labour and Indigence ; and cannot: diftinguifli themfelves with that Advantage you feem to expedJ:. Thilot. However, if they would put on, they might be remarkable in their own way. Glow-worms will fliine though un- der a Hedg ; and when the Wine is gene- rous the leaft drop will fparkle. But, like Beggars, People are willing to diffemble their Ability ; and charge their Sloth upon their Impotence; Whereas if they would rovvfe their Spirits, and awaken their Vi- gour, they might probably in a ihorttime command the Force of Nature, reduce their Bufinefi to the Arc of Clock-work, and make it ftrike of its own accord. For if you ob- ferve, the Drudging part of Life is chiefly owing to Clumfinels and Ignorance ; which either wants proper Tools, or Skill to u(e then? 0/FAME. ^ them. But this ^'s not all : For in my Opi- nion, the Credit cfthe Improvement would exceed the Conveiiifnce. Philal If every Body did their Befl, and ftrain'd to the extent of pofTibility, I grant you, Things and Perfons^ would be really valuable; and Admiration an Argument of Worth : But now, confidering the Dege- neracy of Mankind, the comm.on Cry iig- niiics not much. If any Man does well, let him think fb, and reward himfelf. To creep after Applaufe, is a fervile and preca- rious Satisfaction. Thilot. Without Reflexion ; thofe who defpife Fame feldom deferve it. We are apt to undervalue the Purchafe we cannot reach, to conceal our Poverty the better. ThilaL What if 'tis held too high, or I don't need it ,• Is it any harm to fay fo? Philot. It argues a Tindure of Conceit ; f jr v;e cannot leflen the common Opmion, without preferring our own. Philal. You know I am not fmgular,* but if I were, I might modeflly enough ap- peal from Numhers to Reafon ; for there the Caule mufl: be tryed at laft. Philot. I am willing to caft it upon that lilue. And to my thinking the general De- fire of Fame, if we had nothing more for't, proves it reafonable. People of all Condi- tions have a Regard forpublick Elteem, and are Of FAME are willing to be remember'd as long, and to as much advantage as may be ; Now Na- ture does not u(e to fpread an Inclination fo wide but for fignificant Purpofts. It ftcms to be given for an Incitement to Induflry,a Ferment thrown into the Blood to work it up to Adion. It reconciles Men to Labour and Hazard, fupports their Conftancy, and helps them to (hake ofF Sloath and Defpair. And as there are few unaffefted with it in (bme meafure, fo it takes the firmed hold of generous Minds. 'Tis a Spark which kindles upon the beft Fuel, and burns brighteft in the braveft Breaft. Wealth and Pleafure are vulgar Alms, but 'tis Glory which is the Ambition of a Hero. And when Honour has once gained the Affedions, they fcorn to admit a Pvival. Eafe, and Luxury, and Love, and all mufl give way to the Favourite De- fire. The Man is not to be engaged by any Diverfions, excepting thofe which fecond his Paffion, and ferve him in his Defign. And it mud be granted, the World has not been a little obliged this way : The famous Generals,Hi(lorians,Poets, and Painters of Antiquity, whence were they produced but from this generous Principle ? This was the Paflion that pufiied on Themijlocles ^nd Bra- fidas^ that raifed the Style of thucydidts ; that formed the Greatnefs of Philip and Al- exander. This is that which gives the Heart and Of FAM E. 5^ and the Head their lad improvement ; fliar- pens the Invention, and the Sword ; and (hews us all the wonders of Art, of Con- dud, and Courage. Had it not been for this noble Ardour, Men would have flopped at bare Convenience : The growth of Sci- ence and Ingenuity had been checked, and Life not Grac'd with fo much Ornament and Magnificence. The RhodianColoJfus had been loft ; the Carian Maufokum^ and the Egyptian Pyramids unbuilt. Now why a Quality thus beneficial may not be che- rilhed and admired, is paft my underftand- ing. PhilaL After all your magnifying of Farpe, I am afi aid 'twill not hold up to your Standard. 'Tis a rich Soil I grant you ; but oftner cover'd with Weeds than Grain. You fay it produces Heroes ; fo much the v/or(c. ' Twas well if there were fewer of them ; For I fcarcely ever heard of any, ex- cepting Hercules JoiUt did more mifchief than good. Thefe overgrown Mortals common- ly ufe their PT/Z/with their Right hand,and their Reafon with their Left. Their Pride is their Titky and their Power puts them in Poflcflicn. Their Pomp is furnilhcd from Rapine,and their Scarlet dy'd with Humane Blood, to drive Jufticc, and Peace, and Plenty before them,is a noble Vid:ory ,• and the progrefs of Violence goe$ for Extent of Empire. Of FAME. Empire. To mention feme of your own Inftances : Pray how did Fbil/p's Glorious Humour difcover it felf? Why mcflly by Debauching, Outraging, and Murdering his Neighbours. 'Tistrue, the Man was brave, and had been feverely handled by flicwing it. He had fought himfelf almofl: to the flumps, but flill he went on : And had ra- ther have neither Limbs nor Senfes, than Greece ftiould have any Liberty. And am I to admire a Man becaufe he will ufe him- felf ill to ufe me worfe ? And as for Alex- ander^ what extent of Country did he Ra- vage; and how many thoufands were Sa- erificed to his Caprice ? What Famine,what Inundation, what Plague could keep pace with him ? Did he not burn the Capital of an Empire in a Froiick ? If his Power had been equal to his Ambition, God could fcarcely have made the World fader than he would have deflroyed it. If Wrecks, and Ruins, and Defolations of Kingdoms are Marks of Grcatnefs ; Why do'nt we worfliip a Temr pell, and ered: a Statue for the Plague ? a Panegyrick upon an Earthquake is eve- ry jot as reafonable, as upon fuch Con- quefts as thefe. As for the adJive and pref- ftng Induilry of thefe Men, and the hard- fliips they fubmit to ; what is it, in plain Englifli, but indefatigable Ill-nature; and Laborious Malice? And arc we in love with Of FAME. a Wolf for his Diligence, or a Highway- man for being on the Road late, and in bad weather ? But they have Courage too. What then ? Courage, when 'tis only a Second to Injuftice, and falls on without Provocation, is a difadvantage to a Character. Is a Ty- ger to be courted for its Fiercenefs ? Does the ftrength of a Poifon make it the more Glorious ? or is a Fire to be commended for being fb bold as to burn a Houfe down ? If you fay they hazard their Perfbns ; let them take what follows ,• that will not mend the matter, unlefs their Quarrel was more defenfible. He that will venture the cutting his own Throat, rather than not cut mine, ftiall ne'er be an Hero of my ma- king, I promile you. In a word, this thirft after Glory often tranfports Men into very dangerous Excefles, and makes them the Bane of the Age they live irr. 'Tis true, it helps to keep the World from being over- flock'd ; and if that be a Credit, let them make their moll of it. Your improvement of Arts and Sciences, I grant, deferves Com- mendation ,• provided they were laboured to oblige the World. But if Men beat their Brains only to be talk'dof; I think their Skill can hardly exceed their Vanity. And as Tor thofe Magnificent Structures you mention'd, I conceive them but fmall Ad- ditions to thofe who built them. For what Con- 8 0/ F A M E Connexion is there between a great heap of Stones, and a great Man > Or how can you infer the one irom the other ? Phtlot. Certainly fuch a ftupendioiis Pile befpeaks the Power of him that raifed it. PhilaL Yes, It proves a Prince had Men and Money in abundance; and is that fuch a Wonder ? Philot. I thought the Noblenefs and Cu- riofuy of the Work had proved fomething more. PhilaL It does fb. But the credit of that does not belong to the Monarch, but the Mafon. Philot. However,the Prince has the Name on't. Now, methinks, 'tis a Glorious Privi- lege to have onesMemory honourably hand- ed down to after Ages; and to (land upon Record to the 1 ateft Periods of Time. To be contented with three or four (core years of Breathy looks like a vulgar Satisfadion. PhilaL As much Breath as you pleafe.- But pray let it come from my own Lungs, not from the Trumpet of Fame ; for tl^at's too thin to live on. Philot. 'Tis Life at fecond hand, and in fome degree preferable to the firfl: ; becaufe 'tis freer from Envy; and lafts longer into the bargain. PhilaL A Man is longer Dead than Liv- ing; therefore it feems he had better be the 0/ F A M E, the firft. This Logkk won't do. And as for your (ccond hand Living, before you depend too much upon it, you would do well to try !t in a parallel Inftance. Ph/lot, How is that ? PhilaL Why by fecond hand Eating and Drinking ; or doing it by Proxy. Be not furpri2ed, the Cafes are plainly alike: For if another Man's Talking can give me a. Sort of Life, why not his Eating too ; efpe- cially when 'tis done upon my Account ^ NovV, if you pleafe, I will acfl for you in this latter Bufinefs, and then fee how yoii will thrive upon the Reprefentation. Philot. Well ! When vou have faid all,' I would not have my Name thrown into my Coffin, if I could help it. Oblivion rtiethinks looks like Annihilation : And riot be Talked of, is almoft not to Be, PhilaL Your Mame I A Chimerical Ad- Vantage ! Tm forry you are Co folicitous to' immortalize a Sound. What is G^/^r the better for our knowing he was called fo? VVas it worth his while to charge in Fifty Battles, only to leave a iew Letters of the Alphabet behind him ? Si decora novimus vocahida^ Nam fcire confumptos daiur ? A Name is but a weak Reprefentation : And if the Piece was never fb well finilhedj What f.gnifies that which is never feen ? B Wdot. Of ¥ AM E. Vhilot. You mean by him for whom it was drawn ? PbilaL Yes. For (uppofing a Man's Me- mory never fo honourably treated at J^patj^ if he was not to come there, nor receive in- telligence of the Refpe^a-, what could he make on't? Such an unknown Ceremony would fignify juft as much as Adoration to a Statue : He that is infenfible of the Fa^S:, muft be infenfible of the Pleafure. Phi lot. Why cannot the Prefumption of what is done give him fome Satisfadtion ? Vhtlal. The Certainty of fuch an Advan- tage cannot be reafonably prefumed. Many a one dies, and makes a large Provifion for his Memory ;and leaves it very rich in Tomb- ftones, Pidlures, Records, and fuch other Chattels of Reputation : But he is no fooner gone, but comes a Fire, a Dgluge, or an Earthquake, fweeps away all the Diftin- ftions of Condition, and buries the Great and Small in a common Ob(curity. Now the Concern, for fear of fuch an Accident, mallfpoi! the Pleafure of your Prefumpti- on. Befides, take things at the befr, you mull: expedl your Memory will be much confined, and as it were, banillied from the greater part of the World. You are abfo- iure'y loft to all the Ages before you. And as for the reft, if you were a Prince, you v.GuId be farther unknown than known, W'hich 0/ F A M E. 1 , which makes your Obfcurity greater than your Renou n. What Tribute of Honour had the four Empires from China^ or Ame^ rka> How many Nations have there been which never fo much as heard of the Roman Name > Alas! whjt can a private Man ex- pedat this rate? What a (lender Portion mufl: fall to his Share ; and that without Security? The Cuftoms of his Country may be changed, the Notion.s of Honour renverfed, and the Language which iliould commend him worn out. Thus the con- quering Goths altered the State of Things,^ defaced the Monuments of Antiquity, ri- fled the Living and the Dead, and (uffered no Marks of Greatncfs but their own. Vhilot, Thefe Cafualties mud be ventu- red ; what may be, may be otherwife. Let us overflioor the Grave as far as we can^ and make the moll of our Materials. VbHal. What arc thofe ? Philot. Ihey aie thofe Advantages of Ferfon, Fortune, or Improvement ,• which' every one values himfelf mod upon. VhilaL Let s fee then how durable and fliining they are. Now take them in ge- neral, and you'll find tbem no more than fbme little Progrefs in Art, fome Smatter- ings in Science, fome Prctenfions in Figure and Station ; fbmcthing remarkable it may be in Eati?ig^ ^rejfingy or Diverfions, Thcfe' B z are 12 0/ F A M E. are the Inclinations of no fmall Number : Thefe arc the Qiialitics they flrive to ( xcel in 5 and this oftentimes is the true Inven- tory of their Glory. And can they think it worth their w hile to be remember'd by fach Tokens 3S thele ? I'm forry they think their Underllandings will be no better improved by Dying. ^hilot. After all, there mud: be fome- t'ling more in the Mnter : For every one is driving to Ibrtify againft the Aflaults of Time. You lee Artificers, Men of Learn- ing and Fortune, get their Names wrought into their iVorks^ and Ejlates^ as far as they can : And for this reafon the Bulk of the Inheritance is cafe upon a fmgle Perfon. VhilaL The Vanity of Ibme Parents makes them unnatural ; and ad as if they were of kin to none but t!ie Eldefl: Son. * i is true, their Projedl of perpetuating is com- iFiOn and ancient too. The Scripmre (PfaL 49. 3 mentions Tome who called tkeir Lar?ds after their own Names^ out of the fame fan- ciful Profpedt : But mark what follows. This is their Foolijhnefs^ and yet their Pojte- rity praije their Saying; thit is, they did as Foolillily too. Not that 'tis a Folly for a Man to leave his Name upon his Eftate": But to imagine that this Provilion will do him any iervice when he is Dead, There is the Weaknefi, People may talk what they pleafe 0/ F A M E. , 3 pleafe of Titles for ever, and Fees Smple ; but to rpeak properly, there is none a Te- fjant longer than for Lrfc : If this be not La\v, 'tis Senfc, and that is as good. To come clofer. W hen People Die, 'tis cither very Weli^ or very 111 with them ; If they mifcarry, they will take but little Plca- fure in the Ceremony and Civilities of the Living, Then they will underfland them- felves too weli to be flattered. Pray what would the Refpe^of the Company Hgnily to a Man flretched upon the Rack .> Alas'! He is not to be relieved with fuch Fooleries. All the Homage and Rhrtorick in the vVorld can ne'er perfwade him cut of his Mifcry. He that is contemn'd by the Wife, and pu- nifh'd by the Mighty ; u hat comfort can he receive by the Applaufr of the Little and Infignificant? 1 he Acclamations of an In- fant, or a Parrot, would be a (lender Satif- faition to one that lay bleeding under the Sentence of his Prince j that was degraded and fligmatizM, tortur a With Pain and Ig- nominy. Now this is the Fate of thofe who raife themfclves upon the ruins of Con- fcience, v/reft their Figure from Law and Juflice, and feize a Grcatnefs Gcd never meant them. And as for thofe v» ho hind on the right fide of x\\t Shore ; they uill have much bigger Company, much better Entertainments, than tliis World affords; ' ' D 3 The\'ll H 0/FAME. They'll leave their childifli Fancies behind them, out-grow the Stature of mortal De- fires and fcorn theft little Amulements which pleafcd them here. All this is {aid on ibppoficion that departed Spirits have rhe knowledge ol humane Affairs, which is not very probable. The other World, and this, feem too far afundcr to be within Hearing, And for the Liberty of returning incognito^ I believe 'tis no common Privi- lege. When weare once dead, in all like- lihood the Scene of this World is wholly withdrawn : And that we either have not the Curiofity, or the Power, to reco- ver it. Philof, I muft repeat, That this Earnefl- nefs for recommending the Memory to Pofterity, is an unextinguilhabie Dcfire. It governs in all Places, Times, and Condi- tions. And to think a little Philofophy can check the force,and damm up the current of Nature, is a fanciful Undertaking. You might as good attempt to lay a Storm by Reaioning; and flop a Sea-breach by pro- ving the Water gets nothing by overflow- ing. Philal, There are {everal Difeafes as uni- verfal as the Defire you mention, and as much fixed in the Conftitution ; but be- caufe they are natural, it feems we muft not go about to cure them. Fhilot. 0/ F A M £. 15 Vhilot. One Word and I have done. I fay then, To baffle the Expectations of Fame is to diftourage Deftrt. It (Irikes Induflry almofl: dead, damps the Spirits, and makes the Pulfe beat lazily. If your Maxims (hould take Place, Mens Undcrftandings would grow downwards ; their Courage and Capacity flirink up ; and a little time would return us into the unpolifli'd Igno- rance of the firfl: Ages. Vhilal. No. Prefcnt NeceflTity, and Con- venience, would prevent that Confequence. And to filence your Fears more effectually, there are a great many other Motives to Merit ftill remaining. A Man may afFed an Excellency for the fake of Improvement; for the Satisfadion of Significancy. He may do it to excite an Emulation in others, to oblige his Poflerity, to ferve his Country ; and to furnifii out Life to the bed Adv^antage. Difcoveries of Truth, Defence of Juitice, Examples of Courage , and fuch other diftinguifhing Qualities, are allowed to entertain the Owner, and reward him for the Expence of the Pradice. We may pleafe our felves by confidering, that cur good Deeds will fur- vive us ,• and that the World is, and is like- ly to be, the better for our coming into it. And if this will not fatisfy you, as indeed it ought nor, you may carry your Ambition 13 4 to I 6 0/ F A M E. to a nobler Height. I fay, to a nobler Height ; for I cannot help reminding you, that the Opinion of poor Mortals fignifies not much. They pronounce upon imper- fcd Views, fhoot their Bolt at random ; and want either Strength or Steadineft to hit the Mark. Their Partialities fpoil their Judg- ment, and make them Praife and Cenfure without Reafon or Meafiire. Like fome SpecSators in a Flay, they are apt to Laugh and Admire in the wrong Place ; To com- mend a Man for his Follies and his Faults ; or for that which is not properly his own. But to fpeak familiarly, There are great People in the other World : For Rank, for Merit, and Sufficiency, extremely valuable, TheRefped: of thcfe I confefs is worth the Working for. Their Comxmcndation is a Title indeed; enough to affed the m oft mortified Humility. But if we exped: this Honour, we muit Live as it were under their Obfervation ; and govern our Beha- viour by their Maxims. Taking this for a Rule, that with them, there is no being Great, and good for Nothing; noPoilef- jing without Purchafe , and nothing cur- rent, but Honefty and Virtue. Good niahto Q F 17 G F U S I C K. Shall (ay nothing concerning the The- ory oiMufeck: Thofe who have a mind to inform themfelves about it,may con- ixAt Boethius.Glarearnis fialtruch'nis .?.x\^ others, who have written upon this Sub- jed. My bufinefs fliall only be to touch a little upon the Antiquity, the Reputation and the Force of this Science. The Anti- quity of Mufick reaches beyond the Flood : JuhaLNoalis Brother,is faid to be the Father^ or firft Teacher^ of thofe who handled the Harp^ and the Organ, And how iar a Ge- nius which lay that way might improve his Invention, in {even or eight hundred years ofLiie and Vigour, is not eafie to imagine. So that for ought we know, an Antedilu- vian Air might as far exceed all the latter Performances of Greece and Italy ^ as that World is fuppofed to have done the prefenr. And how much (bever this, as well as other entertaining Arts, might fiiiler by the Flood^ \>y the fliortnefs of Life and the nccefiity of i8 0/ MUSIC K. of Labour ; It was not long before it emer- ged again ; As we may learn from the Song of Mofes^ and the Tiwhrel of Miriam. Job likewife, who is fuppofed no lefs ancient than the other, mentions feveral forts of >4ufical Inftruments, (Ch, ii.) And which is obfervable, neither of thefe Divine Au- thors fpeak of them as things newly inven- ted, hs for the Heathen, they did not forget to divert themfelves this way in thofe earUer ages: Lintis and Amphion^ and Or- pheus^ and Chiron^ who aliliv'd before the Trojan War, were famous Muficians in their Times. Some of thefe Heroes were at the Head of the Argonautick Expedition. And therefore f cannot fee why the Welch Harpy if it was Dubb'd, might not make as Ho- nourable a Knight-hood ^st\\Q Golden Fleece; efpecially fince they would have Apollo for the Sovereign of their Order, To come a lit- tle lower : Homer brings in A/?i//f5,reUeving his Melancholy with his Lute, And Tully tells us, that the ancient Grecians^ the moft poliilied Nation at that time, did not think a Gentleman well bred, unlefs he could per- forqi his part at a Confort of Mufick. In- fomuch that Themijlocles, though otherwife a great Perfon, was tax'a for being defe- ctive in this accomphdiment. 'Tis true, he turn'd oil the Cenfure with a rough fort of a JeR-. He knew hqw to take a Town, he faid ,• of MUSICK. 19 {aid;but as for Thrumming upon a Fiddle, he left it to fijch Finical Sparks as they were. Mufick was anciently u(ed in the beft Company, and upon the greateft Oc- cafions. 'Twas the Entertainment of People of Qiiality : k bore a part in the Magnifi- cence of Triumphs, and in the Solemnities of Religion. The Heathen Liturgy confifted partly in Hymns ,• and their Sacrifices were Offered up with Mufick; as Plutarch in- forms us : The Jemfb Service, tho' with a proper diverfity, was likewife thus regu- lated : And by theScripture-defcriptions feems to be performed with that exquifice- neft, as if nothing but the New Jerufilem could reach the Harmony of the Ohl. The bed Poets thought this Entertainment great enough for the El) fan Fields. And St. John has brought it into Heaven, or into the Millenaal Paradifinical Earth, which is next to it. (Rev. 14.) Indeed Mufick, when rightly ordered, cannot be prefer'd too much. For it recreates and exalts the Mind at the (ame time. It compofes the Paffions, affords a ftrong Pleafure, and excites a No- blenefs of Thought. But of this more af- terwards. The manner of the Conveyance of Sounds, which is as it were the Bafis of Mufick, is untciligible. For what can be piore ftrange, than that the rubbing of a little 20 0/ MUSIC K. little Hair and Cat-gut together,(hou'd make fuch a mighty alteration in a Man that fits at a difiancc ? But this wonder of Perception is not peculiar to the Ear : For the Operati- ons o{ z\\t\\t Sen fes ^XQ in fome refped in- comprehenfible. The Senfe of Hearings as well as that of 5/^,i/,feems to be of a fuperi- our Order to the reft. It commands a Satif- faftion at a greater diflance, ftrikes a finer ftroak and makes a fingle Objed: divide it felf without Lefi^ening. For Infiance: A Man may Tee the light of a CandlejSnd hear a Voice or Inftrument, as well if there be ten in the Room, as if he was there alone. The ftream of Sounds, though cut into fe- vera! Rivulets, comes as full to the Ear as if it had but one Channel to feed. The Taft and Touch are, if one may fay fo, more nar- row Spirited. They engrofs an objed- to themfeves, and will not let the Company (liare with them. They take^Tafter hold, 'tis true, but then they do not Salute fo Ce- remonioudy. They are, comparativelj^, a fort of RobufijPeafantly Senfes : And thofe who indulge them are, in Reality, of the loweft Pvank of Mankind. The Force of Mufick is more wonderful than the Con- veyance. How ftrangely does it awaken the Mind > It infufes an unexpeded vigour, makes the imprefiion agreeable and fpright- ly, and (eeiBS to furnifli a new Capacity, as well 0/* Mil SICK. 2 1 well as a new opportunity of Satisfadion. It raifts and falls, and counter-changes the Pallions at an Unaccountable rate. It Charms and Tranfporis, Ruffles and Be- calms, and Governs with an almoft Ar- bitrary Authority, There is fcarcely any Conllitution fo heavy, or any Reafon fo well fortified, as to be ablblutcly proof againfl it. Ulyjfes^ as much a Heroe as he was, durit not trufl; himftlf with the*?/- rens Voices : He knew, if he had not waxed up his Ears, they would quickly have fpoiled his Fhilofopl>y. I believe the fofter Mufick may the more be irrefiftible of the two ; becaufe the Soul has a fort of Ge- nerolity in it, which loves rather to be Courted than Stormed. However, the rougher Sounds are not without their ef- fed". Have you not obferved a Captain at the Head of a Company, how much he is altered at the Beat of a Drum? what a vi- gorous Motion, what an ereded Pofcure, what an enterprizing Vifge, all of a fiid- dain? His Blood charges in his Veins, his Spirits jump like Gunpowder, and feem impatient to attack the Enemy The/^n- tients were much our Superiors in this My- llery. They knew how to Arm a Sound better, and to put more Force -ind Con- queft in it than we underftand. 1 ',; give an lnftaf>ce or two: Timotheus^^ GreciaHy was fo 22 0/ MUSICK. fo great a Mafler^ that he could make a Man ftorm and fwagger Hke a lempeft^ And then, by ahering theNi7/^^,and the Time. he would take him down again, and fwceten his humour in a trice. One time,when Alex- ander was at Dinner, this Man play'd him a Thrygian Air : The Prince immediately rifts, fnatches up his Launce,and puts himlelf in- to a Pofture of Fighting. And the Retreat was no fboner Sounded by the Change of the Harmony, but his Arms were Ground- ed, and his Fire extind: ; and he fate down as orderly as if he had come from one of A- riflotle's LeBures. I warrant youDemo(}henes woutd have been flourilhing about fuch a Bufmefs a long .hour, and may be not have done it neither. But Tmotheus had a nearer Cut to the Soul : He could Neck a Paffion at a firoke, and lay it afleep. Pythagoras once met with a parcel ofDrunken fellows, w^ho were likely to be troublefome enoughe He prefently orders the Mufick to play- Grave, and chop into a Dorion: Upon this they all threw away their Garlands, and were as fbber and as (hamefaced as one would wi(h. That the Mufick of the Ancients could command farther than the Modern, is paft Difpute. Whether they were Matters of a greater Compafs of Mofes^ or knew the Se- cretof varying them more artificially .-whe- ther Of M U S ICK. 2; therthey ac^juftcJ the Intervals of Silence more ex^-.lly, had their Plands or their Voices iardier improved, or their Inftru- ments better contrived : Whether they had a deeper infight into the Fhiiofophy of Nature, aisd underllood the Laws of the Union of the Soul and Body more throughly ; and from thence were enabled to touch the Paflions, ftrengthen the Senfe, or prepare the Medium with greater Ad- vantage: wliether they excellM us in all, or in how many of tliefe ways, is not fb clear. However, this is certain, That our Improvements of this kind are little better than Ale houfe Crowds with refped: to theirs. 'Tis likely this Declenfion ofMufickhas laid fome Powers of the 5oul perfedly a- fleep,for want of an Occafion flrong enough to call them up. But poflibly we are no great lofers by it : For the Heathens otten made an ill ufe of this Advantage. 1 he Fathers declaim againfl: their Theatre Mu- fick, as Lewd and Licentious. No doubt 'twas capable of being Reformed to Manly and Religious Purpofes. And on the other hand, 'tis no Ie(s probable we might have mifimploy'd it as much as they did. And here it may not be improper to con- fider, whether there may not be (bme Coun- ier:foti}jds; which may give the Mind as high 24 0/ MUSIC K, high adifgufl:, as the other can a pleafure. For the Purpole : I believe 'tis pofTible to invent an hjlrument that (hall have a quite contrary Ehfed: to thofe Martial ones now in u(e. An hiirument that (hall fink the Spi- rits, and iliake the Nerves, and curdle the Blood, and infpire Defpair, and Cowardife^ and Confternation, at a furprifing Rate. 'Tis probable the roaring of Lions, the war- bling of Cats and Scritch-Owls, togeiher with a mixture of the howling of Dogs, ju- dicioufly imitated and compounded, might go a gr.'i^ac way in this Invention. Whe- ther (uch Anti-mufick as this might not be of Service in a Camp, \ (hall leave to the Military Men to confider. To return. Though the Entertainments of Mufick are very engaging ; though they make a great difcovery of the Soul ; and (hew it capable of ilrange Diverfities of Pleallire: Yet to have our Paflions lie at the Mercy of alittleMinllrelfy; to be fidled out of our Reafon and Sobriety ; to have our Courage depend upon a Dr^w or our Devotions on an Organ^ is a fign we are not fo great as we might be. If we were proof againit the Charming of Sounds ; or could we have the Satisfad'ion without the Danger ,• or raife our Minds to what pitch we pleas'd by the 9ixtngxhoiThitjkb2g^ it would be a Nobler Inftance of Power and Perfedion,- But fuch an' Of MUSICIC 25 an Independency is not to be expeded in this World , therefore we mufl: manage wifely, and be contented. One word oF Church- Mufick^ and I have done. The end of Church Mufick is to re- heve the wcarinefs of a long Attention; to make the Mind more chearful and com- pofed ; and to endear the Offices of Religi- on. It fnould therefore imtiate the Perfume of the Jeivifh Tabernacle^ and have as lit- tle of the Compofition of common Ufe as is podible. There mull be no Voluntary Maggots^ no MW'xt'^Yy Tatoosy no Light and Gailiardizing Notes; nothing that may m.ake the Fancy trifling, or raife an impro- per thought : This would be be to Pro- phane the Service^ and bring the Play-houfe into the Church. Religious Harmony mud be Moving, but Noble withal ; Grave, So- lem.n, and Scraphick: fit for a Martyr to play, and an Angel to hear. It ihould be contrived fo as to warm the beft Blood within us, and take hold of the fineft part of the Atiediions : To Tranfport us with the Beauty of Holinefs ; to raife us above the Satisfadions of Life, and make us Am- bitious of the Glories of Heaven. And without doubt if the Morals of the Quire were fuitable to the Defign of the Mufick,it were no more than requifite. To come reeling from a Tavern, or a wor(e place, C into 26 0/ MUSI C K. into a Church, is a monftrons Incongruity. Such irregular People are much fitter tor the Exercifes of Tenance^ than Exultation. The ufe of them defervcs the Jnterefl: of Religion : And is in Efted little better than Singing the Praifes of God, through the Organ Oi the Devil () 27 OF THE VALUE O F LIFE TO quarrel with the prefent State of Mankind is an ungrateful Refledi- on upon Providence. What if the Offices of Life are not fo fine, and great, as we can fancy; they are certainly much better than we can challenge? What pre- tence could Nothing iiave to infift upon Articles ? As long as the Conveniences of Being may, i^ we plcafe, exceed the In- conveniences, we ought to be thankful ; For the overplus oF Advantage is pure un- merited Favour, He that repines becaufe he is not more than a Man, deferves to be lefs; Indeed the very complaint makes him (6. But the Errors on this hand are not fb common : People are not fo apt to be too big to Live, as too little to Die. They are much more frequently over fond of the C z World, 28 0/r/;^ VALUE of LIFE. World, than afliam'd on't, Not that there is a perfed: indifferency requir'd. The Laws of Self prefe»'vat;on, the long acquaintance oF Soul and Body, the un try 'd Condition of a Separation, and Pvefped: to our Friends, are fufficient Reafbns not to turn our Backs upon Life out of an Humour. The very iincafinefs of taking Leave, is a fairexcufe to flay, when it may be done handfomely : For no body is bound to put himfclf to pain to no purpoi^- No\v 'tis odds buf that there will be a Pang at parting ; For the' a Man is born into this World with his MotherV Labour, yet 'tis his own that mult carry him to the other. Beildes, he that does not go off with a goodConfcience, mud expedt a very bad Reception. This Confideration was overlooked by moil of the Heathen Philofophcrs. They thought AKr^ihi lilt ion was the hardefl: of the Caie .* That Death would make a Man defar ant nullus^ Happy, or Nothing. This Miftake made their Arguments bear up w^ith a more negligent Romantick fort of Bravery, than othervv i(e they would have done. But Re- ligion, which gives us a pro[pe<5i of Horror beyond the Grave, lliould make us carelul how w^e go thither. Life was given for noble Purpofes; and ther-cfcre we mud not part With it fooliihly. It muil not be thrown up in a Pet, nor Sacrific d to a Quar- reh of the VALUE of LIFF. 29 rel, nor whined away in Love. Pride, and Pafllon, and Difcontent, are dangerous Dif- cafes to die of. VYe are Lifted under Pro- vidence, and muft \a ait till the Difchirge comes. To Defert our Colours will be of more than mortal Confcquence. He that goes into the other World before he is fcnt tor, will meet with no good Welcome. On the other fide, a Man may be too back- ward as v/ell as too forward, in Ref'gning. Life miay be over- valued, as well as other Things ; and he that buys it at the Expence of Duty, purchafes too dear. Some People feem refolved to Spm out Liie as long as they can : They are for going to the utmoll: Extent of Nature : And will not venture a fingle Fulfe upon any Confideration. But to dote upon Breathing (Jot 'tis little more) at this rate, is to turn Slave to all forts of Meannefs and Vice. Fright fach a one but with the Fear of Death, and you may make him fay or do what yo'j pleaf^ ; though nc- ver fo infamous or ridiculous. And if his Cowardize is not tryed thus far, yet this Lean Principle will be fure to keep him Ser- vile and Infignificant- Fie wil! never touch at a great Propofal ; nor run any generous FJazards -or his Friends or Country. And is it worth ones \\ hile thus to vi\v/d Lile, above the Ends and Purpofes of Living ? The Refoluticn of F^/jv^^9' Vv'asniiicii more C I be. 30 Of the VALUE 0/ LIFE. becomings who \\hen he was diiTwaded from embarking hecaiife the VV eather was tempeftuous , replied very handfomely. Gentleraen^ Make no r.wre Words ont. My Voyage is r,cceffar}\ my Life is not fo. The true Eftimate of being is not to be taken from Age, but Action. A Man, as he manages himfcl-, may die Old at Thir- ty, and a Child at Foiirfcore. To nurfe up the vital Flame as long as the Matter will lad, is not always good Husbandry. 'Tis much better to cover it with an Extin- guijher oiHonouY^ than let it confiime till it burns Blew, and hcs Agonizing withm the Socket; and at length goes out in no Perfume, if the Sun wcr-r not to rife again, methinks it would look bigger for him to tumble from the Sky at Noon, with all his Light and Heat about him, than to gain a Courfe of four or five Hours, only to Lan- guiili and Decline in. When a noble Occafion prefents ; an Occafion that will bear a cool Debate, and (land the Teil of Rcafon, and may be plea- ded to Advantage in the other World ; When a Man is called upon to offer up himfelfto his Confcience, and to Refign to Juftice and Truth : In (uch a Cafe, one would think, helhould be fo far from avoid- ing the Lifts, that he fliould rather enter w^ith Inclination^and thank God for the Ho- nour Of the VALUE of LIFE. 31 nour of the Opportunity. He (hould then be more fblicitous about his Behaviour tlian hi) Life. Then, Fortem pofce animum & mortis terrore carentem. Let him pray for Refoluticn to ad: up to the Height of the Occafion. That he may diftover nothing of Meanncfs, or Dif- order : nothing that may difcredit the Qanfe^ tarnifli the Glory, and weaken the Example of the SufFe ring. There are fome Opportunities of going out of the World, which are very well worth ones while to come in for. The laft Ad: of Life, is fometimes like the laft Number in a Sum^ Ten times greater than all the reft. To flip the Market when we are thus faiily offer'd, is great Imprudence; efpecially confider- ing we muft part with the Thing after- wards for Lefs. But is it not a fad Thing to fall thus plum into the Grave ? To be well one Minute, and dead the Next ? Not at all ! If we are prepared, the iliorcer the Voyage is, the better. Is it not more eli- gible to come in with a fmooih Gale, than to be tolled at Sea with a Storm ,• and then thrown a Shore when the Vcflll is wrecked ? Is it fo defirable a Condition to run ^hrough a long Courle of Pain, to conlume by In- ches, and lofe ones Blood by Drops ? A Death- bed Figure is certainly the moft C 4 humbling ^1 Of theY ALVLE of LIFE. humbUng Sight in the World. To fet in fb dark i; Cloud, and to go oiT with Lan- guor, Convulfions, and Deformity, is a terrible Rebuke to the Dignity of Hu- mane Nature. Befides, People are fright- ed by Phantoms of their own raifing, and impofed on by Words and Things ill joined together. A Natural Death is generally the moft Violent. An Executioner does the Bu- finefs more gently than a Difeafe. He that can conquer his Imagination, may pollibly die eafier of a Faggot than of a Fever : And had better chufe to have the Fire kindled without, than within him. To fay Fkfb and Blood c^LVinot be recon- ciled to this, is a Miftake. People have fbmetimes too much Courage this way ; How often does Revenge, and Poverty, and Difappointment , make Men force their Paflage into the other State ? A Slave has Stomach enough to kill himfelf : And he that is not Mafter of his Liberty, will be Mafler of his Life. There is no Age nor Sex, no Pafnon or Condition, fo difpirited and low, i)ut affords Inftances of the Con- tempt of Death. The old Goths, from whence the Saxons are probably defcend- ed, were fo hardy, that it w^as part of their Difcipline and Religion to fcorn their Lives. If they were afraid of any Thing, it was of dying in their Beds. In Q/f/;g VALUE of LIFE. 33 In Alexanders Time the Indian Philofo- phers when they were weary of Living, ufed to lie down upon their Funeral Pile, without any vlfible Concern. And after- wards, about the Reign of Adrian^ Lucian mentions one Peregrhus, who jump'd into a fiery Furnace at the Olympick Games, only to (hew the Company how far his Va- nity could carry him. At this day, the Heathen Women under the Moguls offer themfelves to the Flames at the Death of their Husbands. 'Tis true, the Mabtme^ tans will not always let 'em have their will : But they think they are hardly dealt with, whenrefufed; and make all the Intereft they have for the Honour. I need not men- tion the Primitive Chriflians, whofe Forti- tude was both General and Extraordinary. Infomuch that Latiantm^ and others, ob- (erve, That the Women and Children did not iliew the lead figns of Complaint, ei- ther in Looks, Voice, or Motion, when they Teemed to lie under the Extremity of Torture. But it may be replied, and that truly. That theft were fupported by Tii. pernatural ftrength. However, the for- mer Inftances may fuffice to (hew, That there is aGreatnefs in Humane Nature not to be over awed by Death. The v/ay to be PoiTefled of this Quality to purpofe, is to live welL There is no fuch Bravery as that 34 Of ^/:>g VALUE of LIFE. that of a good Chriftian. He that can look the other World in the Face, needs fear nothing. But as the Courage of Bullies and Town-Sparks^ who are fo hardy as to rifque Body and Soul, upon a point of pre- tended Honour, There is no Language can reach their Extravagance. They are Di- ftempered beyond the Lunacy of Bedlam^ and fhould be taken care of accordingly. O F II O F T H E S P L E E THE Spleen is often times nothing but a nice and exceptious Tern per, which takes check at every little Difappointment. A Tindure of Conceit will make a Man fubjed to this Difiemper. Thofe who over-value their Pretentions are apt, upon every little Occafion, to think they are ill ufed. That Quality (liould grow thus cheap, and Merit be thus over-lookt! who could have imagined People (b ftrangely ftupid and unacknowledging? well! ill lock up my Face, and draw in my good Humour, and do my (elf the Juftice of a private Re- fentment. Theft Expoflulations in words would be ridiculous, and therefore they are fuppreHed ; but they (eem to be the Thoughts of fome Perfbns. You need not provoke their Spirits by Outrages, either in Fame or Fortune, or by any Injury of a greater Size. A carelefs Gefture, a Word, or a Look, is enough to difconccrt them. Such a (uppofed negledt fpreads a glcomi- nefs upon their humour, and makes them grow fullea znd unconverfable. And when ^6 Of the SPLEEN. when they are difturbed only by their own weaknefs, and doing Penance for their Vanity, they lay tlie fault upon their Con- ftitution. 'Tis commonly faid the Spleen is a wife Difeafcy which, I believe, makes fome fond of catching it. 'Tis pofTible it may be the only fymptom of Senfe they have about them. But if a Man can fliew his Under- Handing no better way than by troubling himfelf and the Company, let him e'en pretend to it no longer; but rather make It his bufineG to be a Fool. However, it mud be granted that thefe Fits of Chagrin proceed fometimes from Natural Caufts. The Fumes of Indigeftion, infenfible Abate- ments of Health, fudden Changes of wea- ther affed: the Brain, though they make no fenfible imprefiion elfewhere. This di- flurbs the Imagination, and gives a new and Melancholy Complexion to the Ap- pearances of Things. Wife thinking and good Humour, unlefs People look to it, are precarious Advantages ; a Cloud is enough to overcaft them ; they rife and fall with the Mercury in the Weather-Glafs, Some Men can fcarcely talk Senfe^ unlefs the Sun fhines out. Underflanding re- quires a kind Climate, as well as Plants. And if a Man would make nice Remarks, he might almoft tell in what Latitude, Sea- fon Of the SVI.E EN. 37 fon, and Circumllanccs, a Book was writ in. Generally fpeaking, Northern and Southern Wit differ almoft as much as Fruics ; by Confequcnce, Summer and VVinter mud: have a proportionable Influ- ence. Ovid detiiJlihush^iS nothing of the Air of bis Metamorphofis ; and Tully affer'd to prove himfelf not deprefled by a Misfor- tune, by the Spirit he wrote with under it. When outward Caufts concur, the Idle, the Anxious, and the Unfortunate, are foonefl: feized by this Infedion. At fuch a time, a Man fliould awaken hiaifelf ^ and immediately ftrike ofl into Bufmeis, or in- nocent Diverfion. Next to Religion, there is nothing like a vigorous Mind. Refoluti- on, and Spirit will quickly repel the Ma- lignity, and difcufs the Humour. Now every one is bound in Honour, as well as Interell:, to do his Beft. For to lie at the Command of fb many little Accidents, can be no pleaHng difcovery. To loft the Comforts of Life in a few Vapours^ and to be fmoaked and fmothered out of ones Rea'^ fon^ are far from Circumftances of Credit. What wife Man would bring the Night- mare upon his Fancy ; and conjure up Ap- paritions to frighten himfelf? Who would double his Mistortunes, and fpoil the habit of his Body and his Mind, if he could help it ? The Evils of Neceffity arc numerous enough, ^8 Of the SPLEEN. enough, without being multiplied by thofe of Choice. And as the Spleen has great Inconveni- ences, fo the Pretence of it is a handfome Cover for many Imperfeftion^. It oftea hides a Man's Temper, and his Condition, from breaking out to Difadvantage. For the Purpofe ; One Man is prefs'd with un- ufual Poverty, and looks, as he hasreafon, fbmcvvhat odly upon it. What makes this Alteration ? why, his Blood is over-run with Melancholy ; whereas if you examine farther, you will find thz Seat of the Di- ftemper hes in the Pocket, Another is fe* verely mortify 'd by (bme great Difappoint" ment; but this mud not be own'd : No> The Man is Impregnable, he has his xMind in a String; but no body can com.mand a Conftitution. He that has difpirited him- felf by a Debauch, drank away his good Kuniour, and it m^ay beraifcd his Confci- cnce a little upon him, has this pretence to guard againft Cenfure : A civil Gueffer will believe him H}'pocondriacal, and all is well. If he is filent and unentertaining to a Vifiter, the Spleen is his excufe, and conveys his Pride or Difaffed-ion out of fight. In ihort, the Spleen does a great deal of Ser- vice in Converfation : It makes ill Nature pafs for ill Health, Dulnefs for Gravity, and Ignorance for Refervednefs. The of the SPLEEN. 39 The way to prevent this Diftempcr, and cure it u^hen it lies in the Mind, is not to be over Expe^ing, If we take it amifs that our Acquaintance are not always ready to folicitour bufinefs, to fludy our inclinati- ons, and to compliment our humour, we are likely to have work enough. To look for To rbliging a World as this comes to, h xo mir-^alcul^.te extremely. When all is done, irioil People will love themftlves beft. Ihvrelore we Ihould not be furpri- zed when we (ee them prefer their own Intereft, break a Jeft at ourCoft, or raife thcmfeives by our deprelTion. 'Tis poffible they may only makt Reprifals, and return our own uftge upon us. However 'tis good nor 10 build too much upon the Fairnefs of odr:rs. More efpecially ; thofe who wou'd be tafie, mud not be Nice in trivial Mat- ters,- nor infiHon Pundtualities in Behavi- our ; nor be afRided at the Omiifion of a little Ceremony. All People do not love to be ty'd down to Forms, nor to walk in Trammels. If a Man values Regard, he needs not ask the Company ,• he may give it hinr^i'elf ii he plea&s. Thefe Disputes commonly diforder none but Weak and Fantaft^ck Minds, who have taken a Surfeit of Profperity : And fince God has fent them, no CrofTes, they are refolved to make ibme out of their own Indifcretion. To 40 Of the S P L E E N. To conclude: He that would live at Eafe iliould always put the bcft Confirudionon Bufmefs, and Converfation. He ihould not fuppofe there was MaU'ce, or Contempt, meant him in every Adion he does not underiland. To interpret up to this Ri- gour, will make him often miftaken, and always upon the Fret : And is the way neither to be juft to others, nor kind to himfelf. O F 4' O F EAGERNESS O F DESIRE DEfire is a Confcious Emptinefs,an un- farisfied Capacity ; It implies want in the very Notion, and fuppofes the Abfence of the Thing defired. Was our Power equal to our Will, Defire would be a lliort-liv'd Pailion ; it would generally begin and end at a fingle Thought. For then wefliould put our felves in PofTcflion, at the firft fight, of whatfoever we belie- ved agreeable. Every fntelligent Being, if its Force was not limited, would foonbe Mailer of all known Perfedtions. And as Defires are the Confequence of Imperfedli- on, fo'^tis likely they are naturally enliven- ed to awaken our Induftry, and make us purfiie an Advantage. Did our wifhes keep a due proportion to the goodnefs of D Things^ 42 0/ EAGERNESS 0/ DESIRE. Things, and not mount above the proba- bility of Succefs, all were well enough. But Men are apt to mifcalculate, both upon the Fahe and the Event : And then wrong Judgments, and vifionary Hop-es, always produce extravagant Defirts. And how gay (bever the Fancy may be made this way, yet there is great reafcn for Caution and Temper. To deiire witli Eagernefi is a beggarly Conditlcn ; It argues a keen Senfe of Want^ and makes the J^ind r-gji frroliing after foreign Chjeds, and grow Clamorous arK^ Impc rtu!;ate. Apd he that begs hard» is ciiher very poor, or very co- veious. A wife Man Ihould be fatisfied with him.felf, and live upon the Fund of his own Sufficiency, fie fiiould keep his incli- nations within the compafs of his Power, and wiili himfelf always juft what he is. There is Freedom, and Greatneft, and Plea- fure, in (uch a management as this. But to over-look the Entertainment before him, and languilli for that which lies out of the way, is fickly and fervile. To fay, he mult have fuch a thing, is to fay, he mufi be a Slave. It lays him at the Mercy of Chance and Humour, and makes his I-iappi* ncfs precarious. Now he that cannot give himfelf leave to be earie,u'ill hardly ever be fo long together. What a long courfe of Sub- iiiifHon and Attendance muft a Man run through of EAGERNESS of DESIRE. 43 through when his Appetite prefcribes to him ? Refolvingto Purchafc at any Rate, is in e(Ie5t to fend a Blank to the Seller, It encourages him to draw up the Conditions at Pleaiure,and to rife upon us at the difcre- tion of Avarice, or 111 nature. If we ex- amine thefc violent Purftiits, we dial! find they have more of heat than light in them. The Objed is over-fiou rifted by iheFond- nefs of Imagination, which ufually paints beyond the Life, and fticks in the outward Varnifh, without having either Lcifure or Capacity to difcover the Coarfenefs under- neath. How happy ihould I be, cries one, if I had fuch an Eftate, fuch a Place at Court, or Poll in the Army ? 'Twould fuit my Genius, and my Humour exaflly. Give me but That, and I have done Wifh- ing for my Life time. You have it alrea- dy, Ten times finer than 'tis any where elfe. Make much of vour Imagination : for you'll fcarcely ever Pattern it. 'lis not poilible to Build up to the Model of the Brain : Nature does not furnidit io faft as we can think. For often times the Scenes of Fancy are richer than thofe of Creation. Gold fhincs no where fb Glorioufiy as 111 the Mifer's Head : And Ambition makes a Crown fparkle, more than the Jewels of the Indies. Nothing draws fo finely as Affedlion : There mufl be fom.e Colou- D 2 ring 44 0/ EAGERNESS of DESIRE. ring extraordinary to julLfy the Ardour, and reconcile the Dorrge to Scnfe. And thus things are often half rpciied Lcfcre they are gained, and grow cheap under Uft and Experiment. He that would re- liih Succeft to purpofe, fhould keep his Paf- fion cool, and his Expedation low ,• and then 'tis polhble his Fortune might exceed his Fancy. Now^ a?^ advantage always rifts by (urprizej and is almoil doubled Ly being un'ook'd for. To go on, thcfe who deiire too eagerly, generally hope too faft,- 'tis natural to pals irom wishing, to be- lieving. And thus their Affcdions impofe upon their Reafon, put them upon exped- ingCmprobabilities; and (b lay them open to Mifcarriages. Now Deflre and De{J3air when they are both at the height, are Ibme of the ftrongcil: Ingredients of Unhappinef?. He that gets a Fall upon tlie Speed,^ comes oH:' w^ell if he does not break his Limbs. To mi(s that whicli a Man (its his heart upon, purs his Fancy into aFcaver^ it drinks up his Blood, and fires his Spirits ,* and throws him into ali t'lo Poftures of Impatience. Such a grating Difjppointmentflupincs the Senfe, and Ipcils the Palate,- and makes the remaining Satisladtion of Life i\Qt and infipid. Like Children, when we lo(e our Favourite Play-thing, we throw away the r^il in a Fit oV Pettiilinefs. VVc fee there-- \or^ Of EAGERNESS of DESIRE. 4^ fore if \vc u ouki play a fafc gamr^and keep xMattcrs quiet :>i liome, we nuifi engage with Temper, and fecure a Retreat^ and nor love an} thing w ichout Referve, or Meafurc. Farther, Strong deHrcs lue commonly attended with Eears proportionabb. The Man is kept waking, and felicitous: He fiarts at the leaft check in Motion ,• every Cloud over cafts him v/ith the Spleen; and he is equally anxious both how to get and fecure. And w hat can be expeuied in this Region of Incondancy, where accidents are (0 nu- merouSjWhere h3pes appear and vanifh like Phantoms ; w here neither Things nor Per- fons contmue the fame Jong together? Befides, v»ere there no other Motive^ the iliortn^fs of our fight ongin to mode- rate cur Affedions. To vviih violently ior tilings, unlefs we underilood ourf^lves and them better, is like running in the Dark; a Man may happen to juftle a Port. How- ever, the hurry of the Purfuit \v\\\ make but a fiuriTiing Pace, and fpoil the Grace- iulnefs of the Motion. But the Luftre of the Surface dazlcs the Senfe^ and conceals the more inward Defeits. People do not confider^thatthe bed Metal is not wirliouc Alloy ; and that there are fpots in the Sun. To this we may add, That the Name of Misfortune is often miiappiy'd : There D 3 arc 4^ 0/ EAGERNESS of DESIRE. are many Adventures would Plague more than Pieafey if they were driven home. And yet when Men are rcfcucd from the danger of their own Choice, they com- monly want the Dlfcretion to be either ea- fie or thankful. But let the event be never fb lucky, the fatisfadlion Vv ill wither, and the appetite wear oft' in time. Diamonds grow dim, by being long look'd on : And Mufick may play tijl the ears are almofl: grared. To proceed : Strong defires are Tempta- tions to the ufe of ill means. In the Tu- mults of PniTion, Reafon is feldom heard. He jhat will have a thing, will have it right or wrong. When Covetoufnels or Ambition are in their iuil Career, there is no flopping them with Notions. Si v/o- landum ejl jus reg}iaru!i ca-.tja^ "violandum ejl^ iind there is an end. Akah could neither eat nor drink, till he had i\\t Vineyard^ and thereiore e'en left it to 'jezaleCsQow- fcience to put him in Poflcdioo. And if the Purfuit were never fo innocent, the Pur- chafe is not tantt : The Mind is over-pro- portioned to the advantages of Life; they will not hold out to the length of Defirc, And (ince they are not big enough to latisr fie, they fboiild not be big enough to difla- tisfie, Solomon tells us, All is hut Vanity and Vexation of Spirit. And does any Man think to O/' EAGERNESS of DESIRE- 47 to make more of the World than 6"^/^^^;^? Can he cxpcd to Command, or improve it farther than that Wile and Mighty Prince ? We do but ditlurb our Q^il.^t, and mifpend our Thoughts, and make our {qIvqs Mean, by throwing away our Inclinations upon thefe Things. To make ftioit work on't : Let a Man defire to be Wife: And if he has this WifhyWs likely he may ne'er be trou- bled with another, ?f?^> D 4 ^'^ OF 49 O F FRIENDSHIP. I N A DIALOGUE BETWEEN Thilander and So^hronm. Phil, O I R, You are welcome to Town. ^3 Methinks 'tis almoft an Age fincc I faw you laft. Sopb. Sir, I thank you : I had been here fooner at your fervice, had I not been de- tained by a Misfortune. Phil. I am forry for the Occafion : Pray what is it ? Soph. I have lofl my old Friend, on whole Acquaintance you have heard me value my lelf fo much. Phil. Is he dead? That is a Misfortune indeed ! He was a mofi: admirable Perfon, by the Report of all that knew him. Soph. 50 0/ F R I ENDS H IP. Soph. Yes. His Charadler could fcarce- ly be raifed too much. Were 1 not well adured he was remov-cd to Advantage, I fhould pals my Time extremely III without him. But now 1 am almoft ailiamcd to Grkve, becaufe it looks more like Self love ^ than Friendiliip. Phil Truly to be forry a Friend is not with us, when he is better from us, is a Sign we rate our Convenience higheft ; and mourn more for the Living than the Dead. However, 'tis cuftomary to do fo j and it paiTcs for Affcdlion well enough ,• and 1 believe isfo in a lefs perfect Degree. Soph. 1 am glad you have m^ade me an Excufe ,* for I was carried off my Philofb. phy a little at firft, do what I could. Fhil. Be nor concerned. A Sigh or a Tear, juft at Parting, is natural and gene- rous. But you have quickly conquer'd the common Infirm.ity, and refign'd your felf to the Happinefs of your Friend. Tm confident, he that acquits himfelf fohand- . fomly, mud have a jufl: Idea to form his Pradiice : And I heartily wifli you would pleafe to lay it before me. Soph. YoLi are rcfblved to treat People in MoumiKg with Ceremony. I thank you for your Civ lity ,* and for propofing fo agreeable a Suhjet}, Were I qualified to defcribc the Olfices of Friendihip, none could Of FRIFNDSHIP. 51 could undertake it more willingly. Such an Employment would afFed me to that Degree, that I iliould almofl: fancy my Friend alive again. But I think I had better decline the Task, than injure the Argument. However, if you pleafe to afilft, and fet me In, I will endeavour to recoi- led: my felf for a (hort Conference, as well as I can. Thil, To begin then, fince you will have itfo: I remember 'tis a fame us Saying in Ariftotkj That he who is pleas d with Solitude tnuji he either a wild Beaft.^ or a God, This Sentence, though it favours what we are upon in the Apphcation, yet methinks it is a ftrange Paradox in the Pofition. But for the Credit of the Author, if it can be made ferviceable, I (hould be glad to fee it. Soph. Iconfefs it looks fomevv'hatfurpri- zing at firft S/g/;^, that Two fuch different Natures fliould agree in any Difpofttion, or Branch of Life. But with Submifiion, the Saying carrys a very fignificant Meaning : And imports, That thofe Beir^gs who can live without a Sociable Correfpcndence,are extraordinary either in their Defel:ts^ox Per- fe^ions. They muil be under the Standard of humane Nature, or above it : and have (bmething that is either Savage^ or Div'jr.e^ in their Compofition. The hrft is not ge- nerous 52 0/ FRIENDSHIP. nerous enough to relifh fuch a Communi- cation ; the other is above the Ufe o( it. That humane Fmndfhips are partly foun- ded upon the Wants and Imperfedions of Nature, may be (iid without Difparage- ment ^o (b noble a Relation. A Man has not every thing growing upon his own Soil and therefore is willing to Barter With his Neighbour. This Exchange of Oiliccs, when 'tis managed with Franknefs and Fi- delity, excites native Generofity, and im- proves into Confidence and Affedion. But God is all things to himfelf : He needs no foreign Commerce to furnilli his Happinels, And as he cannot receive an Advantage, (b neither does his SatisfacSion depend upon giving one. Phil As to what yo'j remark upon the Divine NatureJ agree with you. But for the reft, if it is the Author's Meaning, I am not over- fond of it. To derive Friendfliip from Indigence, is in my Opinion to mi- Hake its Original, and alTign it too mean an Extraftion. Inclination, and Efteem, and GeneroO^^y, feem more creditable and likely Caufes offo noble a Production. 'Tis Worth, and Bravery, and good Humour, which engages one virtuous Perfon to another. Thefe Q;ialities excite Admiration ; and Admiration improves into Love ; and Love proceeds to Intimacy and Union. And all this. 0/ F R I E N D S H I p. 5 ; this, without any httle Expedtationsof Ad- Viinrage. To give Iiiterefl a Share in Friend- fliip, is in cflcd to fell it by I^jch of Candle, He that bids mod ihall have ir. And when 'tis thus mercenary, there is no depending on't. 'Twiil be always (hiking irom one Point to another, and defert upon Danger and Diflrefs,* and when a Man has mod need of his Friend, he may go look him. Soph, Don't miilake me, 1 am far frrm giving Interell the Afcendent* I would have Honour and Inclinaticn manage the Affair, over-rule the Choice, and govern in the Progrels. But after all, I mull (ay a ProfpeCl: of Advantage may come under a lower Conl'ideration, without doing either Damage or Di(credit. For why fliould not a juil Regard be allow'd tothat which bet- ters my Condition ? The Appearance of G^^<^ moves the W'lllXvj natural Neceflity : And that which excites De(ire, will have a Weight in Conliiltation, and help to deter- mine for the Defjgn. ?hil. If Profitis atall concern'd, Iwon^ der thofe v\ ho have leaft need of it, and feem moll above it, (hculd be mofi; forward to engage? Are not the greateii Men often- times ftrongly difpos'd ior Friendibip ? Do they not invite Fairly to it, and reward it Liberally ? To give an Indance: What oc- cafion had Lccltus and Afrkanus for Ai\u ilance? 54 0/ FRIENDSHIP. fiance ? Perfors of their Fortune and Qua- lity could well have fiood upon tb';ir owri Legs, and needed not to lay in tor Coun- tenance and Support : And yet none c! ofed more heartily, or carried their Friendfhip toanoblerplcight. Soph. Under Favour, Great Men want Supporters as well as others,- and wife Men will provide them. But allowing your In- ilance : I grant you Money, or Protection, may not be always projeded inFriendfliip. A Man may engage to entertain himfelf with a wife and agreeable Acquaintance, Now Pleafure is an Intereft of the higheil kind. 'Tis the laft End of Adion and De- fire. Why does any Man take Pains, but to live eafier either in his Mind, or fome way elfe ? Why is he fond of Wealth, of Power^ or Company, but only to pleafe himfelf? Now 'tis aimoft impodible to live pleafintly without Friendihip. Humane Na- ture is imperfed:. It has net found enough to furnifli out a Solitary Life. Paradifc, barr'd from all Commerce, would be infup- portable ; and make a Man run mad with his Happinefs. But without a Friend a Man is almofl: alone in Company. Referve, and ^Sufpicion, and guarding againft Mifcon- ftruftion, cramp the Freedom of Strangers, and dilute the Entertainment. I may add, that Virtue it felf is not fufficient to attain its of FRIENDSHIP. 55 its End frnglc. A gO(x] Man oi'ten warts an Alliftanc to diret^ his Judgment and qaickcn his Indullry, and foriily h;s Spi- rits. Infomuch that the very IncHnatioii to an intimate Corrcfpondencc, ftcins con- trived for Advantage. Phil. As I take it, a Friend is calkd^Aller Irlem. From whenc:^ I conclude the Mo- tives to Friendihip and Se!l-love ihould be the \j.wx. No'vV a Man docs notexpe(?cto maKe a Penny of himi'elf. 'Tis not the Profpcd: or Reward which makes him af- feded to his Perfon, Lut Jhrk Love and Khjdnejs, And h.ovv then can we be jull to the Relation we are Treating, unleR our Inclinations go upon tiie fame generv'^us Ground. Soph, With Submilfion, ycin Objedion goes upon a Miltake. ror tAi^.xi' it, a great deal of Intereft in Self-Love A Man is con- fiderably paid for his Pains. The Cafe fivMds thus : Every one is more intimately [cnfi- ble oiPleafure or Pain^ in his o vn Perlon, than in that of another. For this Reafoa he will find himfelf extremely concern-d to herilh that, which entertains him 'o well. And uniefs he cakes care, w ill give him the greatell Difturbance. Now Intereft lici on- ly in a Proportion of Lofs, or Gain ; And where thefe run higheft, as they do at honie, Intereft is moft concern'd. From whence it ^6 Of F RIENDSHIP. it follows, That Self-Love^ is one of the mofl: Mercenary Actions' in Nature. Vhil, 'Tis the firfl time I have heard Co, I perceive you are refblvcd to (lick to your point of Interefl: : But fmcc you have allow- ed it fo moderate a Share, refined the No- tion, and corred:ed the Malignity, I (hall e'en let it pafs. And before we go any far- ther, give me leave to add, That Confor- mity of Judgment and Temper,feems no in- confiderable Motive to begin a Friend(hip. Soph. Right. A Refemblance in Humour or Opinion, a Fancy for the fame Bufinefs or Diverfion, is oftentimes a Ground of Af- fection : Men love to fee their Thoughts and Inclinations approved. This confirms them in the good Opinion of them{elves : And therelore they feldom fail of being grateful to the Occafion. Nature, like Nar- cijfus^ is ftrangely taken with its own Re- flexion. A Conformity of Opinion and De- fire, looks like a Multiplication oi ones Self. A Man fees his own Beings as it were, doubled and extended in his Friend ; and then 'tis no wonder if he loves him. P/;i/. I think now, we may have ac- counted for the Rife of Friendihip ; I wiih you would run over the Means of Culti- vating and Preferving it ; the Extent of the Offices^ an ; the Advantages of the Relation. For novv I have you engaged, I (hall leave yju to your iel£ Soph, 0/ friendship; 57 Soph. Then brieOy to oblerve your Or- der. There goes a gnat many Qualificati- ons to the conipleating this Relation. There is no fmall iliare of Honour,ancl Confcience, and Sufficiency required. There will be Occafion for largenefs of Mind, and Agree, ablencfs of Temper. For Prudence of Be- haviour ; for Courage and Conftancy ,• for Freedom from Palfion and Self conceit. A Man that's fit to make a Friend of, muft have Condu6t to manage the Engagement, nnd Refolution to maintain it. fJe mufl: ufe Freedom without Roughnefs, and Ob- lige without Defign. Cowardife will be- tray Friendihip ; and Covetoufnels will rtarve it. Folly will be naufeous ; Pailion is apt to ruffle ; and Pride will fly out into Contumely and Negled*. Pride is fb unfo- ciable a Vice, and does all Things with £o ill a Grace, that there is no clofing with it A proud f4aa will be fure to challenge more than belongs to him. You muft ex- ped: him ftiff in his Converfation, fulfbm in Commending himftlf, and bitter in his Reproofs. 'Tis well if his Favours are not turn'd into Injury and Affront ,• fpoiled ei- ther by the Contemptuous way of doing,or by upbraiding after they are done. Such Behaviour as this frights away Friendfliip, and makes it ftand off in Diflike and Aver- fion. Friendiliip, though not nice and ex- E ceptious, 58 Of FRIENDSHIP. ceptious, yet muft not be coarfely treated, nor iifed with Diftance or Difdain. A Cor- refpondence managed at this Rate, may be fupported by Neceility, but neverby incli- nation. The Man may be kept for Ibme time, but the Friend is loft. Friendlhip, to make it true, mull have Beauty as well as Strefjgth : Charms to entie^ir ^ as well as Poiver to fupply. An obliging Air is a Cir- cumftance of great Moment. 'Tis a good Sign of a benevolent Mind ; which to fpei^k properly gives the whole value to a Cour- tefy. To improve the Relation^ there muft be a Willingnefi to receive a Kindnefs, as well as to do one. He who always re- fufes, taxes the Profferer with Indifcretion and declares his Afliftancenccdieis.. An inodenfive Pleaftntncis - is another good Quality for the fame purpofe. This Talent enlivens Converfation, and relieves Melancholy, and Conveys Advice Vv'idi bet- ter Succefs than naked Reprehcnfion. This guilding of the Pill, reconciles the Palate to the Preicription, without weakning the Force of the Ingredients. And he that can cure by Recreation, and make Pleafure the Vehicle of Health, is a Doclor at it in good Earneft. ThiL Spare me a Word, or I ftiall loft the Opportunity of a Queftion. Tis faid, That Friendihip either finds People equal, or of FRIENDSHIP. 59 or makes them fo: Do you think it fo much a Leveller as this comes to? Soph, No, There is no more nccefilty for an Equality of CoruhtTO)u than thut rhcir Knowledge, or Stature, lliould be of the fame Proportion. I conicis where the Difle- rence is confidcrable, the Invitation muftbe the fairer. A Man mufl: ftoop his Hand for his Friend, and raife him up towards his own Ground. The Advantage muft be laid afleep. There muft be no challenge of Su- periority, or difconntenancing of Freedom, on the one hand : Nothing of Envy, or Repining, on the other. In my Opinion, Difparity in Age, (eems a greater Obltacle to an intimate Friendfliip than inequality of Fortune. For the Humours, Bufinefs, and Diverfions, of young and old Men, are ge- nerally very diSerent. So that if they ufe a full Freedom, and let their Inclinations ftrike out, they will difpleafe ; if they balk them, they'll be uneafy. Befides, the Oc- cafion of the(e different Thoughts, is not to be removed. A wealthy Perlbn may cure the Indigence of \\\$ Friend, aad make him as Rich as himrelf,if he pleafes. But Age and Youth cannot be made over^ or adjufted. Nothing but Time can tak^ away Years, or give them. However, this Impediment does not always take place : Socrates and Alci^ liades may ferve for an Inftance. And old E X Lcclhis 6o 0/ F R I E N D S H I P. Lcelhis prorcircs he had an extraordinary Kindnefs for ievcra! young People. FbiL Now ifycu pieaie to the Extent of the Office. How far is a Man obliged to (erve his Friend ? Soph. As far as he is able, and die Jnte- refl: of the other requires it. As far as Oppor- tunity, Di(cretion, and former Preingage- ments will give leave. To Break upon the Score of Danger, or Expence, is to be mean and narrow Spirited. Provided always the Afiiftance may be given without undoing a Man, or prejudice to a third Ferfon ; with- out Violations of Conicience, or Honour. Where the thing is unlawful, we mufc nei- ther Ask, nor Comply. All Importunities againft Juftice, are Feveriili Defires, and not to be gratified. Where Virtue is not made the Meafure of a Correfpondence, 'tis no better than that of Thieves and Pyrats. 'Tis a fcandalous Excuie to fay, I murther'd a Man, or betray'd my Country, at the In- Itance of a Friend. When Principles and Duty lie thus at the Mercy of a little Cere- mony, we are likely to have a good Time on't ! He ihat would engage me unwar- rantably, takes me for an illPerfon. His Motion is an Affront; and I ought to re- nounce him for the Injury of his Opinion. Phil. \ am perfedly of your Mind ,• and fi-jail go on to aoother l>iaeilion. Is it fair to conceal 0/ FRIEN DSHIP. 6i conceal any tiling from a Friend ? Or muft theCommunicntion be entire, and vvitliout Limitation ? Are not Secrets in Referve, un- generous Sufpitions ; and inconfiftent with the Confidences of Friendilup ? Soph. 'Tis poflible fome People luve drain'd Courtcfy in this point : And made their good Nature over-ballance their Cau- tion. My Anfwer, fince you are pleated to ask it, is This : Whatever my Friend is concerned to know, I ought to acquaint him with ; and iland the hazard of the Dif- covery. But in other Cafes, a Man may be allowed to keep a Corner of his Sou! to him- ieir. While the Secret is lodged at Flome, it can never hurt mic. For 'tis certain I Ihall always be true to my own Intereft ; and have a Kindnefs for m.y fclF: But 1 cannot fo well Er?fure the Conftancy of another. And why then ihould I put my fe!f in his Power to no Purpofe ? To difpatch the whole Point. Asfar c'^s Prudence and JuiHce will permit, we ought to ufe a Friend with all the Franknefs and Generofity imaginable. There mufi be no flinting of Inclination, no computing upon Favours ; for fear we.fliould do morethcin we receive. This is to State Accounts^ and looks more like Merciiandize than Friend- fliip. Exadnefs, and Management, and Ob- ftrvation, is a Sign of Inditferency and D'u E I urulh 6r Of FRIENDSHIP. ftruft. It may do well enciigh among Strangers, but a Friend fijould be treated at a nobler Rate ; and ufed with more Con- fidence and Affeirion. Vv'c ftould examine his Occaiions, and prevent hif^ Defires, and fcarce give him time to think he wanted an Afiillancc. A forwardnefs to oblige, is a great Grace upon a Kindnefs, and doubles the intrinuck Worth. In thefe Cafes, that which is done with Tleafure^ is alwa^/s re- ceived fo. To pafs on to the Advantages of Friend- fiiip : Now thefe are fb noble, and fo necef- fary, that Empire it felf is infipid without it. Augujlus^ and T'lherius^ had Loftinefs enough in their Temper, and affcd'ed to make a Sovereign Figure ; and had their Nature been more independent , would have liked a Solitary Pride very well, But this difiance woukl not do their Bufinefs. They were glad to part with the Singulari- ty of their 5aare in fomc Meafiire^ to lay their Majcdy afide ; and to purchafe Free- dom and Familiarity at the Expence of Pre- rogative. Where they faw the Difpofition agreeable, they made no Scruple to raife mean Subieits to the higheft Flonours, to quahiie them for Intimacy and Converfa- tion. They found the Satisfactions of Grear- neis imperfed:, without the Additions of Friend iliip. They thoudit themfelves un° of FRIENDSHIP. (5j fafe without the fupports oiTrufi; and un- eafy without the Permifnons of Freedom, To appear in their Roies always, would be a troublefome Piece of- State. Unlefs they can be contented with the Happinefs of a Pageantjthey muft, to fome Perfons at leafl, condefcend to the Hahit^ and wear the Hu- mour of other Mortals. 'Tis fomewhat Remarkable what Com^ mines obferves of Charles Duke of Burgun^ fly : This Prince was fo very referv'd, that he would impart his Sfc-r(?/^ to No body ; efpccially thcie which troubled him mofl. Whereupon the Hiftorian tells us, That this Clofenefs did Impair^ and a little Perijh his Underfianding. Fompeys Ambition was as great as Ca^Jar's ; his Projed was the fame, but his Over-refervednefs undid him. He might have been Mafter of the Entcr- prize before Ceefa/s Competition : But he was Co Myfterious, that his Party knew not what he would be at. And their having no Aim to dired and proportion their Afii- ftance, was the Caufe of his Mi(carriage. But befides the Di(appointmenrs r.ttcnding this Humour, the Uneafinefs of it mufi be almolt infiippoitabie,- cfpecially to thofe who are in Bunncfs, or Trouble. Thofe who have no Friend to difcharge their Cares, and their Grievances upc;:, are (K one may ufe fo hard an Expruiiionj a:'Jorc E 4 cf 64 0/ F R I E N D S H I P. of Carniil^^ls to ihcmCdves; and prey upon their own Vitals. A fwelling Difcontcnt is apt to Suffbcate and Strangle, without Faf- fagc. Whereas tho(c who live within the Communication of Friendihip, have a Vent lor their Misfortunes. They may falely go to the Bottom of the Matter, report the niceft Cafe, and expofe the affected part to Cure and Compalhon. Fricndfbip has a no- ble Effe6l upon all Accidents and Conditi- ons : It relieves our Cares.raifes our Hopes^ and abates our Fears. It doubles our ]oys, and divides our Griefs. A Friend who re- lates his Succefs., talks himfelf into a new Pkafure. And by opening his Misfortunes, leaves part of them behind him. Friendfliip, like feme univerfal Medicine, works con- trary ways ,vbut always to the Benefit of Nature. And as the Union of Bodies iox tifies the Adion at tiomc, and weakens the Imprefiions of Fiolence^ To there is a propor- tionable Improvement from the Union of Minds. Neither is Friendjhip only ferviceable to heighten our Pleafurcs, and compofe our Pafiions. 'Tis likewife of Sovereign Ufe to theUndcrfianding. The Benefit of Conver» fation , if there was nothing glfe in it, would be no inconfiderable Improvem„enr. Difcourfe ( without Enthufiafm ) creates a ^ight within uSj and difpels the Glqom and Coa« 0/ FRIEND SHIP. 65 Confufion of the Mind. A Man by tumb- ling his Thoughts, and forming them into ExpreiTions, gives them a new kmd of Fer^ mentation; which works them into a finer Body, and makes them much clearer than they were before. A Man is willing to flrain a little for Entertainment, and io}urniJhior Sight^ and Approhafkn, The very Prcftnce oi a Friend,fcems to infpire with new Vigor. It raifes Fancy, and reinforces Reafbn ; and gives the ProducT:ions of the Mind better Colour and Proportion. Convcrfation is like the Difcipline o'l Drawingout^ and Mu- ftering ; it acquaints a Man with his Forces^ and makes them fitter for Service. Beiidcs, there are many awakening liints and Ren- counters in Difcourfe ,• w hich like the Col- lifion of hard Bodies, make the Soul ftrike Fire^ and the Imagination fparkie : Efieds not to be expedcd from a fclitary Endea- vour. In a Word, The Advantage of Con- vcrfation is fuch, that for want of Compa- ny a Man had better talk to a Foft^ than let his 1 houghts lie Smoking and SrBpther- ing in his Head. Another Advantage of Frkndlhip^ is the Opportunity of receiving good Advice:'Iis dangerous relying upon our own Opinion. Affedion is apt to corrupt the judgment. Men, like faUe Glades, generally rcprefcnc their Complexion better than Nanirc'hns made 66 0/ F R I E N D S H I P. made it. And as they are likely to over- flourifh their own Cafe, fo their Flattery is hardeR to be difcover'd. For who would fufped fuch Treachery at Home ? Who would imagine his Reafbn fuborn'd againft his Interefl ,• and that himfelf was guilty of putting Tricks upon himielf : Now no- thing is fo eiTedual to refcue a Man out of his own hands, as the plain Dealing of a Friend. For Inftrudion from Books, (Irikes the Im^agination more faintly, than that which is delivered F^va voce. And obfer- ving refembling Mifcarriages in others,may raiflead us by thedifparity of the Inftance. Befides, People are not fond of (earching after their own Faults. To lie poring up- on their imperfcdions, and Deformities, is a dull Entertainment. A Man has no Plea- fure in proving that he has plaid the Fool : And therefore had rather go upon any other Difcovery. Accordingly we may obferve, That they who are too Bigg> or too Wife, for Admonition, do a great many ill, un- becoming, and ridiculous Things. As for Bufinefs^ the alTiftance of a Friend is mofl ufeful ; to form the Undertaking, and fe- cure the Steadinefs of the Condud. In matters of Moment, our Hopes and Fears are commonly ill ballanced. A Man is apt to be too eagerly engaged, to make juft Fle- marks upon the Progrefs and Probability of Of FRIENDSHIP. 67 of Things- Nothing fo proper as a judici- ous Friend in fuch a Cafe ; to temper the Spirits, and moderate the Purfuit: To give the Signal for AcSion, to prcfi the Advan- tage, and ftrike the Critical Minute. Foreign IntelHgence may have a Spy in it, and therefore fliould be cautioufly re- ceived. Strangers (I call all fuch excep- ting fr/f;/^^) are often Defigning in their Advice, and make a Property o{ their Cli- ent, And though their Inclinations are hearty, they may give wrong Mcafures, by miftaking the Caft. An old Friend hoiS the whole Scheme in his Head. He knows the Conftitution ,• and the Difeafe, the Strength and the Humour of him he affifts : What he can do, and what he can bear. And therefore none fo fit to prefcribe; todired: the Enterprize, and fecure the Main-Chance, Farther : Friendjhip is net confined to the confulting Part ; it comes in likewife at the Execution. Some Cafes are fo nice that a Man cannot appear in them himfelf, but muft leave the Soliciting wholly to his Friend, For the purpofe : A Man cannot Recommend himfelf without Vanity, nor Ask many times without Uneafincfs. But a kind Proxy will do Juftice to his Merits^ and relieve his Modefly, and eiTcd: his Bu- finefs; and all without Trouble, Blufliing, OX Trnputation. Thefb 68 0/ FRIENDSHIP. Thefe Confidcrations ought to make Fricndfliip (acred, and guard off all Injury and Mifundcrftanding. 'Tis great Folly, as well as Injufticc, to break off fo noble a Relation ,• efpecially one which has flood the Tcil of a long Experience. For Fricnd- fhip is one of thofe kw Things which are the better for the Wearing, Alphonfus the Wife, King o\^Aragon^ tells us, That a// the Acqui- fitions and Purfiiits of Men^ excepting Four^ were hilt Bawhles ; \. e. old Wood to Burny old Wine to Drink^ old Books to Read^ and old Friends to Converfe with. To part with a tried Friend without great Provocation, is imrear3nable Levdty. It looks as if a Man's Spirits were turned Eager, and his good Humour worn out. Such Inconftancy of Temper, feems to be governed by Caprice, and Curiofity ; and to turn more upon Intereft than Affedion. An ambiguous Expreffion, a little Chagrin, or a fiart of Pailion, is by no means enough to take leave upon. The beft People can- not be always Even, Awake, and Enter- taining, No perfon performs at this rate of Exadnefs, and therefore fhould not re- quire it. The" Accidents of Life, the In- difpofitions of Health, the hnperfefiions of Reafori, ought to be allowed for. A Para- difijcal Temper is not to be expecled from fojldihivian Mortals, The bare Inequality cf Of FRIEND SHIP. 69 of the Seafonsy is enough to give one the Spleen. And therefore your IJlanclers ought to bear with their Friends, more than thofe that live upon the Continent. A Man that would make the Befl on't, mult live under the j€jiiator : And in that fteady Climate^ he may pofiibly find People always in the Humour. To be ferious : Nothing but pinin Malevolence can juflify Difunion. Malevolence ftiewn either in a (ingle Out- rage unretraded, or in habitual Ill-nature. Such Behaviour, 1 confefs, is a notorious Breach of Articles ; it llrikes at the Funda- mentals, and makes a Correfpondence im- practicable. When the Engagement proves thus un- lucky, the way is to draw off by Degrees, and not to come to an open Rupture. Let the Acquaintance be Decently buried ; and the I lame rather Ge? out.^ than bQ Smother J, For as Cato w^ell obferves, though in the Phrafe of a Taylor, Friendfljtp ought not to be Unrip d^ but Unftitch\L O f 7» O F POPULARITY Popularity, is a courting the Favour of t:ie People by undue Pracflices, or for unwarrantable Ends. By tho Peopky Imean rhofe who are under the Government of taKe Reafoning, or vitious Inclinations, let their Condition be what it will. The Po- pular Man's Defigns are Power, Wealth, Reputation, or all togetherr. He that is confcious how^ much his Vanity exceeds his Force, and that his Merit will never carry up to his Ambition ; if he gets but a fa- vourable Juncture, and a rifing Ground, to Work he goes. He pretends a great Con- cern for his Country, and a more than or- dinary Infight into Matters. Now fuch ProfeiTions as thefe, when they are fet off with fomewhat of Gravity and Figure, ef^ pecially when they are recommended by a Treaty are very proper to difpofe an Audi- ence to hear Reafon. So that now he ven- tures to acquaint them with the Secret of thriv Privileges. That the People are the O iginal of Power : That Government is always convey 'd with an Implication of Truft, 71 0/P OP IILARITY. Truft, and Reftrvation : That Governours are only the Executors and Admin iflrators of the Peoples VF/ll : That in firid: Reafon- ing, 'tis a nobler Prerogative to give a Crown than to wear it : That the Pomp of Princes is nothing but the Livery of the SubjeCis Bounty ; and that the greatnefs of the Wages^ ought not to exempt them from the Condition of a Servant, This, with a little Flourifli abcut Mifcarriages and Arbi- trary Defigns, is (Irangely Taking. He that has fuch a burning Zeal, and Iprings fuch mighty Di(coveries, muft needs be an admirable Patriot. What can a civil Peo^ pie do left than refign themlelves up to his Condud; and preient him with their Un- derftandings ? To come from the State to the Church ; He that would be an Agreeable Ecclefia- ftick, muft furvey the Pofture of Things : examine the Ballance of Interejl ; and be well read in the Inclinations and Averfions of the Generality : And then his Bufmefs will be to follow the Loudeft Cry, and m.akc his Tack with the Wind. Let him never pretend to Cure an Epidemical Di- llemper, nor fall out with a Falliionable Vice, nor queftion the Infallible Judgment of the Multitude. Let him rather down with a Sinking Fadion, charge a StragUng Party, and hang upon a broken Rear. Let him 0/ P O P U L A R I T Y. 7^y him Declaim againft a Solitary Errour, and Batter a Publick Averfion , and Prefs the People upon thofe Extremes, to which of themfelves they are too inclinable. And when Fears and Jealoufies become clamo- rous, when Difcontents run high, and All grows Mutinous and Mad; then efpecial Care mud be taken not to dilate upon the Authority of Princes, or the Duties of O- bedience. Thefe are dangerous Points, and have ruined many a good Man, and are only to be handled when there is leaft Oc- cafion. There are other nice , though in- ferlour Cafes, in which a Man mudguard, if he intends to keep fair with the World, and turn the Penny. For the purpofe: If he is in the City, he muft avoid haranguing againfl: Circumvention in Commerce, and unreafbnable impofing upon the Ignorance or NecefTity of the Buyer. If you meddle with Diana of the Ephefians^ you muft ex- ped: to loft Demetriius Friend (hip. The Dues will come in but heavily at this Rate: But to be fiire all the Voluntary Oblations in Prefents and RefpeB^ are abfolutcly loft. We are a Trading People, (fay fome of us) and muft have no interfering between Bufi- neis, and Religion. If the Pulpits and the Exchange will not Agree, wc muft live, and there is an End cn'u. To 74 0/ POPULARITY. To proceed : If his Cure lyes among the Lawyers. Let there nothing be faid againil: Entangling Property, Spinning outoiCau- feSj ^qwt^lmg oi Clients ^ and making tlje Laws a greater Grievance than thofe who break them. No Rhetorick mull be (pent againil Defending a known Injuflice^again^ 1: Crofs-biting a C^ountry Evidence , and frighting him out of Trurb, and his Sen. ks, 'Tis granted, that Touching fome- times upon thefe Heads^ is the only way to improve the Audience : Such Plain dealing would either Recover , or Difarm them : Pvcform the Men, or Expofe the Pradice. But then you'll fay, this Method goes too much to the Quick. This Divinity may bring the Benchers upon the Vreacker^ and make him fall under Cenfure and Difcoun- tenance. Now a perfon of Difcretion will take care not to Embarras his Life, nor ex- pofe himfelf to Calumny, nor let his Con- fcience grow too flrong for his Intereft, up- on any account. To fpeak generally : A Popular Man always fwims down the Stream : He never erodes upon a prevaiHng Miflake, nor Op- poics any Mifchief that has Numbers, and Preicription on its fide. His Point is to ileal upon the Blind fide, and apply to the AlTedions : To flatter the Vanity , and play upon the Wcaknels oi thofe in Pov/- er. 0/ POPULARITY. 75 er, or Intercft ,* and to make his Foitune out of the Folly of his Neighbours. Not that 'tis a Comaiendation to be of a Morofe and Cynical Behaviour,* to run counter to the Innocent Humours and Cu- ftoms of Mankind, to be Coarfc or Unfeafb- nab'e in Admonition ,• or to avoid the good Opinion of People, by Ruflick Incompli- ance, by Pcevilhnefs or Singularity. But then neither ought a Man to Pleafe another to his Prejudice, to fortify him in an Er- rour by an Over-olScioufhefs, and to Carefs him out of his Safety and Difcretioo. And after all, the Succefs is no fuch migh- ty Matter. If one confiders, he'll find as little Credit as Confcience in the Purchafe. For what (brt of Reputation muft that be which is gained by Methods of Infamy ? to debauch Mens Underftandings in order to procure their Good Word, is a mofl aami- rable Tedimony of our Worth ! A Blind Man muft needs be a fit Judge of Proporti- ons and Colour. Thefe Patents oi Honour^ which are granted thus by Surprize^ are al- ways recalled when the Party is better Ad- vifed. The Efteem gained this way, like a Love- Potion, works more by the Strength of Charm, than Nature; and if ever the Perfon recovers, tke Hatred will be much greater than the Afleition. F 2 Tiie 76 0/ P O P U L A R I T Y- The Truth is, if there w as no Foul Play ufed, or the Artifice undifcovered , there would not be much to brag of. For an Uni- verfal Applaufe, is feldom little lefs than two Thirds of a Scandal. A Man may al- mod fwear he is in the Wrongs when he is generally Cryed up. Either Incapacity or Prejudice, Negligence or Impofture, dif- orders the Judgment of the Multitude. Their Underftandings are often too Weak, or their Paflions too Strong to Diftinguifli Truth, or pronounce upon the Right of the Ca(e. it a Great Man happens to make a falfeStep, and ftrikes out into a Sudden Ir- regularity , he needs not queftion the Re- fpedl of a Retinue ; How is an Exploit of this Nature celebrated by the Crowd, and (liouted home with the Pomp of a Roman Triumph ? In fine : To endeavour not to Fleafe, is Ill-nature ; altogether to Ncgled: it, Folly ; and to Over-ftrain for it, Vani- ty and Defign. 77 THOUGHT I N A DIALOGUE BETWEEN Hylarchm and Lucretianm. Hyl. T Have often thought what it is to ^ Think ; and the more I prefs the Enquiry, the farther I am from Satisfadti- on. The Operations of the fl'luirl are (b peculiar, fo foreign to all the other Ap^ pearances of Nature , that 'tis hard to aC- ilgn them a proper Original. Without Tlj'mking , we can have no ijen(e of Being ; and with it , we are we cannot tell what. So that the fame Faculty Teems to make us acquainted v;ith , and Strangers to our felves. Lttc. I am furpriz'd to find you entang* led in fo {lender a Difficulty. Thinking F 3 every 78 A THOUGHT, every Body knows is the work of the Brain: That is the Forge in ^^nv^ch all the Speculations of the Underftanrling , and the Appetite^ of the WiJl^ are hamincr'd Out. Hy)L I confcfs Pofilbihtics go a great way. But in my Opinion , the Brain has a very unpromihng Afpe^l: for fuch a Bu- {xn^'is. It looks like an odd fort of Bog for Fancy to paddie in. When I can fee pco- p!c tread Sen^e out of Mud, as they do Eels, then I may be inclined to believe xkiZXBratns and Reasoning are of Kin ; in the mean time I defire lo be cxcufcd. hue. I'm forry your Conceptions arc fo Unphilofbphical. You fcem to forget that the Brain has a great many {^Tiall Fibres^ or Strings in its Texture; which according to the ditFercnt Strokes they receive from the Animal Spirits^ awaken a correfpondent Idea, and give us thofe Notices of Things which we call thoughts. HyL A little clearer, if you pleafe. Lt^:c, You mufl know then , that the Nerves, which have their Origin in the Brain^ are branched into a great many fine Subdivif.ons , and fpread upon all the Sur- face of the Body. Thefe are the Chanels in w hich the xAnimal Spirits move : So that as foon as any foreign Objcd; preflcs ppon the Senfe ; thofe Spirits w^hich arc poft'^ ^THOUGHT. y^ ported upon the Out-guards, immediatciy take the A!arm,and (cower off to the Brah^ which is the Head-Qjarters, or Office of lu telligerxe^ and there they make their Report of svhat has happened. Hyl. I fuppofc they return loaden like Bees, and disburthen thcmfelves in theC^^^ much after the fame manner? Luc. I have told you the Information is convey 'd by ftriking upon the Fhres^ and giving them a particular Bent ; which im- prints the Charader of the Objedl upon the Mind. Flyl I (]]ould almofi as (bon imagine, tliat the ftriking A Viol with a Bow, ihould entertain the Inftrument with its own Mu. Tick. But as I remember, feme fay the Spirits Tilt lb violently, that they make Holes where they ftrike; which are no fooner open, but the iJeas run into them as fall as may be. And after they have lain there a little while, grow as drowfy as Dormice, unlefsthey are roufed by a ntw Summons. By the way, What are Animal Spirits ? mcthmks they perform firange Things. Lhc. They are a kind of little Pellets, wrought of the finer parts of the Blood. HjL Then I perceive they are Bodies all this while. F 4 Luc. 8o A THOUGHT. L«c. Yes, But admirably furnifh'd for Di- Ipatch and Intelligence. HjL Let thenn be as Sleek, and well Timbered, as thofe Atoms Epicurus made his Soul of; yet I'm afraid they are not al- together qualify 'd for that Office you have put them in. For (uppofmg a Bird fits be- fore me ; thefe Mercurys immediately run up to the Center of Senfatzon^ to give an Account of what is arrived. Now in doing this, either every fingle Animal Spirit muft convey a whole Reprefentation , which would multiply the Objed, if not overload the Carrier ,• or elfe they muft divide the Image amongft them, and fo lug off every one his (hare. This I confefs is the more equal way : But then when they have ta- ken the Objed: ro pieces, how they will fet it together again, is hard to imagine. For they cannot ilrike all upon one F-*oint ,• and if they could, they would jumble the Pro- portions, and run the Objed; all on heaps ; w^here the later Imptellion would go near to deface the former. But if they impinge upon different Parts, and make every Part fcnfible with the Stroke; 'Tis true then they hive it among them , but which way the Whole iliould emerge , is ftill incomprehenfible. For fuppole the Image was painted in Order, without any Dii- locacion :, vacant Intervals , or Interlop- ^THOUGHT. 8i ing ; yet the parts of the Filres being di- ftind, and impregnated by diftind: Spirits, they can account no farther than their (hare of Motion reaches : And therefore how they (hould club their particularlnformaticns in- to a common Idea, is inconceivable. For inftance : If a Cake is broken among twen- ty People, though there may be nothing loft in the Divifion, yet 'twilf be next to impofTible for each Perfon, from the view of a fingle fragment, to underftand what Relation either in Site, or Magnitude his proportion bears to the whole. Befides, if any of the returning Spirits fliculd happen to fall foul upon others which are outward Bound:, ( which is not unlikely : ) Thefe Counter-motions would over-fet them, or occafion a latter Arrival; either of which Accidents would maim the Image, and make it imperfed. Thefe Rubs you fee will lie in the way of Senfation : But then in the Bufmefs of Imagination^ the difficulty is ftill greater. For here are no external imprefiions to be- gin the Motion. 'Tis true, outward Ob- jeds will make us perceive them, whether we will or no. But the Exercifes of Ima- gination are oftentimes purely voluntary. When the Paflions are not violent, we may check or quicken, change or extinguifn the Operation as we pleafe. Now I would glad- 8z J THOUGHT. ly know the rnain Spring of the Motion. What Power it is which opens the Scene, and gives direction to the whole Mariage- ment ; which chalks out the CoDrfe ot the Spirits^ and Hmits their Conruniffiori, both as to Time, and other Circumftances of A(9:ion ? Luc, I perceive you imagine a Mecha- nlcal Solution impoffible. But if you ex- amined the exquiilte nnenefs of th© Ani- mal Spirits, and the exa6t proportion be- tween them and the Fihres^ to give and receive Impreflions, I believe you would alter your Opinion ; Efoecially conHdering this Hypothefis is fiipported by matter of Fatl, I-IyL We'll examine your matter of FaH afterwards. At prefent let mc tell you, fincc both the FiheSy and Spirits j are Ma- terial; I think it impoffibie for them to produce Edcds^ fo much above the Vigour of the Caufe. You may as well exped: that two Bowls fliould grow fcnffble by Ruling; Asthat the Rencounter of any 5^^/(?5,(liould awaken 'era into Perception and Reajoning. The whole Force of Mechanifm^ confifts in Matter and MotioyK Matter is nothing but ExtenfiGH^ that is, Length, Breadth, and Dcprh. And Motion implies no more than a change of Situation in the Parts of Mat^ ter. Now thefc two Ingredients, though ne- A THOUGHT. 8; never fb well mix'd, will not rife into the Cotnpofition of a Spirit. Thoughts^ and Dimenfions^ are the moft incompatible-, iin- refcmbiing things in Nature. To make the firfl: out ot the latter, is a harder Mctamor- phofis than any is in Ovid. Who ever heard of an Ounce of Pain, an Inch of Deiirc, or an Ell of Contemplation. Luc. I fuppofe you fancy if Matter and Motion can make a Thought \ a Thought may make Mafter and Motion. Hyl. Why not? what fliould hinder diis Mercury from being fix'd after Subiimation, and thrown back into its former (late ? But as this won't qo^ To neither will the other. Take a Body and run it through a!l Shapes and Changes; force it into al! Climates, and bandy it through t\\^ Univcrft ; yet like feme young Travellers, 'twill come home as dull, and unthinking as it went out. For all this Buftle amounts to no more than making the Parts and Motion greater, or lefTer than they were before ,• and giving them a new Neighbourhood. Luc, I iliOuld have fancy 'd that wlicn the Parts were broken fine, and curiouily filed, a brisk touch of Mo:ion would liavc quickned them into Thinking. Hyl. Motion makes them Think I you mny as well expecfc Difcourfe from a Tcmp-ii, cr ConHagrtion, And as for the finencrb' of 84 ^THOUGHT. of Parts, if that fignifies any thing, a Mite would have more Senfe than a Man. And to carry on the Improvement ; One would think we might beat Spice till it felt the Pejlle ; and with a good Flint and Steel > ftrike Confcioiifnefs into a Tinder-box. Luc. What makes you Co pofitive againfl theScnfibility of Matter ? Hjl. Becaufe 'tis nothing but Extenjion varioufly figured. Luc. Do you know all the Affeclions of Bodies? if not, why do you confine their Operations? Hyl.^ If you aj,k me whether I know all the Effeds which may refult from all the pofsible Combinations of Matter and Moti- on : I anfAver, No ,• neither is it neceffary. But this I know, That all your Tranfm.u- tntions can never hunt a Body out of Exten- [ton. You iray divide, or confolidate ; al- ter the Superficies, the Bulk, or Place; quicken the Motion, or interrupt the Quiet ; but aiter all 'will have Longitude,Latitude, and Profundity, in fpite of Fate. The Confequence is, That all the Revolutions in Nature can give it nothing more than different degrees of theft Dimenfions. And w^hat affinity has Thinking with fuch Attributes as thele ? No more than there is btween a Syllogifm and a Tanlwand, In a word: If Thinking is eflential to Mat^ tei\ ^THOUGHT. 85 ter^ then all Matter muft Think -, and if fo. Stocks and Stones will come in for their fhare of Privilege. But if all Matter does not Think^ none can ; for the EfTence of all Matter is the fame. Luc, Does it imply a Contradidion for Matter to Think ? Hyl. Truly, in my Opinion, as much as for a Man to be a Horfe. Luc. Why io ? Does Thinking extinguifli Est en f\ on ? Hyl. It extinguiiljes the Idea if you will; and that is (uiEcient Proof it does not be- long to the Thing. Luc. Becaule Extenfion and Cogitation arc unallied in their idea's, and this latter is not implied in the Notion oi Matter^ you con- clude this Faculty does not belong to it. Hyl. Yes ; and with good Reafon. For how can the Diftindion of Subftances be known, but by the different Properties and Operations which proceed from them. ;and which way can thefe be difccvered, but by the diftind: Notions and Senrimoiitswe have of them > Luc, Are you fure your Idea of Matter is compleat? Hyl. That the full Notion of Corporeiiy is compri2:'d within the three Dimenftons^ is as clear as that two and two makes four. To thefe VinKnfwns add what Dofe of Mo- tion 86 ^THOUGHT. tion you pleafc, and then you have railed the whole Pojfe of Mechaaifm. And when you have Diiciplined it in all Podures. and Figures, 'twill be Matter and Motion (till. For you may better fuppofc, That a Moufe may produce an Elephant, than that Mat* ter and Motion Ihould propagate out of their own Species. Now theie two Principles fall valHy ihort of the Notion of Coyifciouf- jiefs ; and are no ir.ore like Perception^ than Colours refemble Sound. Luc. You take the Differences of Idea's for dcmondrations ot diftinction in things ; will that hold: HyL Yes, or clfe we have nothing to truft to. !f clear and diuinct Perception^ is not the inlallible Mark of Truth, 'tis impof- fible to know any thing. For ail Reafoning is at lait refolved into Self evident Princi- ples : Now tliefe Magifterial Propofitions don't Difpute for Belief, but demand it .- They flaih Convidion fo Powerfully that there is no refifling them, unlefs you will luppofe our Faculties are laKe : And then it will beMadnefs to argue about any thing. To return ; Don't you think the Whole is greater than any Part of it ? Luc, I allow it an indifputable Axiom ; what follows? HyL ^THOUGHT. 87 HyL Why as plain and as primary a Truth as it appears, 'tis but a CoDfcqucnce oi'w'hat I mentioned before. Luc What, that a Diftindion of Idea's '/jirrsa Diilindlion in Things. H-l Yes, Fordo but attend, and you'll ■: the reafon why you pronounce iV^joh bigger than a ?art is becaufe the ' » t?ikes up a greater room in the Notion, •nd includes a more corriprchenuve Reality^ dian the latter. Luc, It leems then the Fundions of Life and Reafomng^ procev^d from an mmaterial Siibuance ; and that the Body and Spirit^ are perfeitly diftindt. Hyl Nothing more certain : And if a Spine has no Extenjion^ it can have no p^.ris ; from hence it becomes indivifible, and thence immortal. Luc, \ ovvn ihefe Confequences are very* clear : but ihen they are embarrafled with foine appendent Difficulties which (hock a Man's IJnderftanding. Hyl. Look you ! we mud not let goma- nifefl: Truth.s, becaufe we cannot anlwer all Queftiens about them. Objedlions arc no good Evidence againlt pofitive Proofs. This K:rupulous way would make us deny our Senfes : For there is fcarcely any thing we meet with, but puts our Reafon to a ftand, 88 ^THOUGHT. in fome Circumftance or other : But pray- where does the Pinch lie ? Luc. Why, by this Scheme all Commu- nication between Sou! and Body is cut off; and yet nothing is more certain than that Thofe two maintain a large Correfpon- dence. You (ee we move our Limbs at our Pleafure, and receive various Impreilions according to the objeds of Senfe, and the Habits ot Conflitution. But how the Soul can move the Body, or be affeded by it, without Extenfion, is part my comprehen- fion. For all Motion is perform'd by Refi- nance, and Refiftance fuppofes Conta(Si:> Contad requires a Superficies, and this implies Extenfion ; fo that where Extenfi- on is abfent, the other Requifites muft fail of Courfe : At this rate, a Soul may as foon puQi dow^n a Church-Steeple, as ilir a fin- g!e Atom. HyL I confefs I can't tell you how this Affair is managed. 'Tis pofiible the Soul does not move the Body at all. Luc. How then comes it to pafs that Mo- tion is (b perpetually conftquent to our Will ? For the Purpofe : When I have a Mind to walk, the Mufcles are immediately put into a Pofture of Travelling, and do their Office at the leaft Notice imasina- Hyl. A THOUGHT. 89 Hyl. I believe this myfterious Corre- fpondence depends on the Laws of the Union ; which by Sovereign Appoiritment are order'd to confift in a certain Recipro- cation of Thoughts and Motions^ and fo vice verfa. Luc. You mean, when I would move iny Finger, God direds the Organ for fuch a Performance : And on the other hand, gives me Ideas fuitable to the Prefence of fenfible Objects, and to the State of the Union. Hyl. Right. Luc. But why do you make u(e of this Suppofition ? Do you believe the Power of Exciting Motion exceeds the Force of the Soul ? Hyl. 'Tis not improbable it may. For if this Privilege lay within our reach j one would imagine we (hould know fbmething more oF the Manner of ufing it. But 1 don't pretend to determine any Thing. Luc. You don't think it impofliible for a Spirit to move Matter ? Hyl. By no means : If it were, there would be no fuch Thing as Motion. For Extenfion implies no Nccelfity of being Mo- ved : It fuppofes no more than a bare Ca- pacity for juch an Event. Now that Power which brings this Podibility into Ad, muft be fbmcthmg diflind: from Matter. Be- G fides : 90 A THOUGHT. fides : The Regiilurity of Motion, vifible in the great Variety and Curiofity of Bodies, and the conflant and even Revolutions of fome of them, is a Demonftration that the whole Mafs of Matter is under tl. ' - -^ct of a mighty Intelligence, ■- Luc, ByyourReafoning, I conceive ^ci telieve that the Power of Motion^ is tixhrt an incommunicable Perfection of theSu-^ preme5f/;?g, or elfe a fort of Prerogative Royal, which he is pleafed to keep m his Hands, that we may be the more fenfible of our dependance. Hyh I think that Opinion not improba- ble. You know the Apoftle telJs us, That in Hir/i ive Live^ Move^ and have our Being • Which Words 'tis likely will bear a more Literal Senfe than is ufuaily imagined. Luc, May befo. But to return ,• IfMat^ ter be fo uncapable of Thinkings as (eems to have been proved; How comes it about that the Operations of .Sf^^y^j and Reafon^ va- ry fo much according to the Difpofition of the Organs ^ For if the Mufick does not de- pend on the Inftrument, what's matter whe- ther 'tis in Tune, or not ? Nov/ you know any ccnffiderable Degrees of Sicknefi, or Age, fiat the Senfes, extinguilh the memo- r}^ and weaken the Underltanding: So that the Vigour oi the Mind feems almofl fti- fied under thele Corporeal Oppreflions. A THOUGHT. pi HyL I grant tlie Powers of Senfation^xQ concra6led or enlarged, made keen or lan- guid, according to the Temper of the Body. But 'tis likely thefe Circumllances are no more than occafional Caufes of this Variety, My Meaning is, That there is no natural Connexion between Thought and Matter and Motion : Or that the Soul and Body do not d6l by dired: Force upon each other. Tis true^ Senfattons and PallionSj feem to depend upon a particular Set of Motions : And the Body , on the other hand, feems to fall into different Poflures by the Orders of the Mind ,• yet thefe ef- fedts may not refult from any mutual Agen- cy, but meerly from the Will of a third Power. That this fuppofition is poffible, needs no proof : That 'tis matter of Fadt, feems likely ; becaufe the two Parties are fo efientially foreign and diflimilar, that they feem uncapable of entertain- ing any Commerce by virtue of their own Strength. Lf4c, If the Operations of Life have no immediate dependance on the Quality of the Organ ; why are our Senfes worn up with Age, and decay with the vifible Parts ot the Body ? Hyl, When the common Period of the Union is aknoft expired, 'tis likely Provi- dence gives us notice of It by fuch icnfible G X De- 91 A THOUGHT. Declenfions, that we may difengage frcm the World by Degrees, and prepare the bet- ter for fo great an Alteration. Luc. Why does Pain t oil ow from Ob- (Irudions, Oiiiocation, Difcontlnuity, (^r. and Pleafure from thofe Actions which fup- port the Frame ? HyL To encourage us to keep the Body in repair, and to prevent Diflblution. Luc, Your an{\vering in the Final C^uth^ makes me believe you are at a Lofs for the Efficient, HyL As to that, Tis probable the Di. vine Oeconomy has fetled fuch an inter- changeable Train of thoughts^ and Motions^ between Soul and Body ; that as (con as the Gccafional Hints fpring out, the other will as conftantly follow^ as if they were pro- duced by the moft immediate Caufality. Forlnftance: If I cut my Finger, I /hall as certainly feel Pain, as if my S©ul was co- extended with the Limb, and had a Piece of it fawn through. So when I am difpo^ fed to Strike, the Adion w ill be performed with the fame Force and Regularity, as if it was conduced, and puihed on by the Will^ in the molt corporeal Manner. I mention this both to illuftrate the Point, and to (liew that w^e ought to guard upon bath Parrs of our Compofition : That there may be nothing done which is un- becoming A THOUGHT. 95 becoming, or diftgrces with the Intend- ments of Providence. Luc, If the Soul and Body have no in- trinfick or eflential Aptnefs to take or re- ceive ImprefTions from each other; why is the Struflure of the later {o curioufly Framed ? Why is there fJjch variety of Parts, and fuch admirable Proportion ; By your Scheme the Soul might have t'.e fame compafs of Seyitiment and Tcrcepiion^ and do every jot as vvelJ, if it were united to a Clod. HyL So it might, though it had never an Atom belong to it. However your Q^jc* flion about the Curiofity of tlie Body, may be anfwer'd by faying, 'That 'tis probably fo framed to flicw the VVifdom and Power of the Architect, and to heighten the Beau- ty and Dignity of the Creature. Luc, Do you fay the Soul may be as hap- py without a Body, as with it ? HyL I fay 'tis podible to be fo. Though God may order it ocherwife,ifhe picafes; as in EfTed: he has done with refpedt to ?he Refurredion. But let this lad Difpute lie undecided. And belore 1 take my leave, I can't but obferve to you, that there are a great many (Irange Appearances in Thoughts^ Methinks, if it might Le, I would gladly underftand the Formation of a Soul, run it up to its Purjflum Saliens^ and fee it beat G 3 ilic 94 ^THOUGHT the firft confcious Pulfe. Thefe Thoughts whence do they arile? What Stuff' are they made of? And what Vigour is it that gives them fuch an Inflantaneous Produdion? They are conceived in full Maturity, and itep into Perfection at firft. They fcorn the GxziCizn?}ViSO\ Bodies, and the heavy SucceC ilons of Motion. They gain the Race at a Start, out-fifetch the Speed of Gunpowder, and Diftance Llglu and Lightning. Luc, It th:y come up in that Perfedion, why are feme Thoii^Hs Taid to be unfiniftied., and to require the working off with Labour and Time > Hyl I grant you Frojeds, Harangues, and Chains of Reafbning, are not fo quickly Wrought up. They include Multitude, and Order, and Choice 5 and therefore muil: have fome Lejfure for Ranging and Invention. But as to fingle Idt^s^ Inccn* nexions, and flight Touches^ my Obfer- vaticn holds good. For pray what time does it take to raifethe Notion of a Moun- tain ? Or to Think from England to J^pan ? A Man may kt both the Poles together in his Head, without trouble j and Clutch the whole Glohe at cne Intelledual Grafp, if he pleafes. To go on : Methinks the Con- veyance and Diipofition of Things in the Mind, is very extraordinary. What Fa- culty is it which takes the Model of the Jargeft ^THOUGHT. 95 largefl Objeds, and draws the Pidure in Little? That reconciles all difagreeingQua^ lities, and lodges Sympathy and Antipathy, Fire and Water, together without diftur- bance ? That contrads the Intervals of Space^ unites the Diftances of Time, and draws Pafi^ Prefent^ and Future^ into a fingle View ? How comes it to pafs that fuch an infinite Number of Things are placed with fuch Order and Diftindion in the Memory ^ notwithdanding the Tumults and ContU' fions, Marches, and Counter-marches, of the Animal Spirits ? What room is there for fuch variety of Chara^ers^ and length of Records^ What is the reafon feme re- markable Pafiages will remain freili and en- tire for Sixty Years together,- when all the Furniture of the Plead has been often re- newed in that Period ? Luc, I confefs I can't explain the Hoiv to you, unleG the impregnated /^/^rd'^, or Spi- rits^ at their going oft, depollt their Charge wdth thofe that remain. HyL They are very jufl: if they do (b : But 1 am afraid this handing of Notions from one Piece of Brain to another, is fcrnevvhat unintelligible, in fiiort, if you rePiedt up- on the Liberty of Thought^ the Extent, the Abftrad:ions, and all the singularities of its Operations ; you'll be obliged r-; affiga it a nobler Original than Matter and Motion. G 4 Liic, ^6 ^THOUGHT. Luc. I am fatisficd with what you fay ; and upon a through View , I find the Syftem of a Mechanical SquI^ wretchedly ridiculous. Hyl All the Branches of Scepticifm are fo. If the Succefs of our Hohhifts were no better than their Reafbning, they would have few Difciples. But fome People are willing to be impofed upon. For loofe Pradlices muft have fupporting Principles^ otherwifc there will be no Quiet. Adieu. O F 97 O F T H E ENTERTAINMENT O F BOOKS. THE Diverfions of Reading, though they are not always of the ftrong* eft Kind, yet they generdly Leave a better Effedl than the groflerSatisfadions oiSenfe : For if they are well chofen, they neither dull the Appetite, nor drain the Capacity. On the contrary, they refreih the IncUnati- ons, and ftrengthcn the Power^ and improve under Experiment : And which is beft of all, they Entertain nnd Perled" at the fame time,- and convey Wifdom and Knowledge through Pleafure. By Reading a Man does as it were Antedate his Lite, and makes bimfelf contemporary with the Ages pau. And this way of running up beyond one:^ Nativity, is much better than Plato s Pre- exifience ; becaufe here a Man knov/s fbrne- thing of the State^ and is the wifcr lor it ; which he is not in the other. la p 8 Of the Entertainment of Books. In converfing with Books we may chufe our Company, and difengage without Ce- remony or Exception. Here we are free from the Formalities of Cuftom, and Re- fpe(SI: : We need not undergo the Penance of a dull Story, from a Fop of Figure ; but may fliake off the Haughty, the Imperti- nent, and the Vain, at Pleafure. Befides, Authors, like Women, commonly Dreft when they make a ViHt. Refped: to them- {elves makes them poliili their Thoughts, and exert the Force of their Underftanding more than they would, or can do, in ordi- nary Converfation : So that the Reader has as it vverr- the Spirit and Ejfence in a narrow Compafi ,* which was drawn off from a much larger Proportion of Time, Labour, and Expence. Like an Heir, he is born rather than made Rich; and comes into a Stock o'iSei?fe^ with little or no trouble of his own. Tistrue, a Fortune in Know- ledg which DefcenJs in this manner, as well as an inherited £y?^/^,is too often negledled, and iquindered awny ; becaufe we do not confider the Difiiculty in Raifingit. Books are -a Guide in Youth, and an En- tertainment for Age. They fupport us un- der Solitude, and keep us irom being a Burthen to our (elves. They help us to forget the Croffnefs of Men and Things ; coaipofe our Cares, and our Paflicns,* and lay of the Entertainment 0/ Books. 99 lay our Difappointments afleep. When w^ are weary of the Livings we may repair to the Deady who have nothing of Peevi/li- nefs, Pride, or Defign, in their Conver- {ation* However, To be conftantly in the Wheel has neither Pleafure nor Improvement in it. A Man may as well exped: to grow ftronger by al> ways Eatings as wifer by always Reading, Too much over-charges Nature, and turns more into Difeafe than Nourillirr.ent. 'Tis Thought and Digeftion which makes Books ferviceable, and gives Health and Vigour to the Mind. Neither ought v;e to be too Implicit OY^^i\gmr)gto Authorities^ but to examine before we Affent^ and preferve our Reafon in its juit Liberties. To walk al- ways upon Crutches^ is the way to lofe the Ufe of our Limbs. Such an abfolute Sub- milTion keeps us in a perpetual Minority^ breaks the Spirits of the Underftanding, and lays us open to Impofture. But Books well managed afford DiredJi- on and Difcovery. They itrengthen the 0/-- gayt^ and enlarge the Profped*, and give a more univerfal Infight into Things, than can be learned from unlettererl OHtxvT^'aou. He who depends only upon ills own Expe- rience, has but a few 'vlateriais to wcrk -jp- pn. He is confined to narrow Limits both of Place, and Time : And is not fie to draw a large loo of the Entertainment of Books. a large Models and to pronounce upon Bu- fineft which is complicated and unufual. There feems to be much the fame difference between a Man of meer Fra^kCj and ano- ther of Learning, as there is between an Empirick and a Phyfician. The firft may have a good Receipt, or two ,• and if Dif- eafes and Patients were very (tarce, and all ahke, he might do tolerably well. But if you enquire concerning the Qaufes of Di- ftempers, the Conft'ttution of human Bodies, the Danger of Symptoms^ and the Methods oiCure^ upon which the Succefs of Medi^ cine depends, he knows little of the Matter. Oa the other fide : To take Meafures whol- ly from Books^ without looking into Men and Bufinefs, is like Travelling in a Map^ where though Countries and Cities are well enough diftinguiflied, yet Vilbges and pri- vate Seats are either Over-looked, or too generally Marked for a Stranger to find. And therefore he that w^ould be a Majler^ muft Draw by the Life, as well as Copy from Originals, and joyn Theory and Ex- perience together. O F lOI O F CONFIDENCE Confidence as 'tis oppofed to Modefly, and diftinguilhed from decent Aflu- rance, proceeds from Self-opinion ,• occafi- oned by Ignorance or Flattery. When a Man over-rates himfelf by his own Folly, or the Knavery of others, he is prefently for falling to work with his Privileges ; and takes care upon all OccdHons to do juftice to his Merit, This Extravagance makes him over-forward in Bufinefs, afTuming in Converfation, fuddain and peremptory in his Anfwers, and afraid of nothing Co much as to feem within the Podibility of a Mi- ftake. 'Tis true, it fometimes happens that People who have the Wit to know they arc good for little, fet up notwithftanding for Men of Sufficiency. They areior try- ing if they can ferve a Turn upon the Weak- nefs of the Company. But this Trick feldcm fucceeds long together : For if a Man wants a good Opinion of himfelf, and is notfinctre in his Vanity, he will be apt to want Spi- rits, and Prefence of Mind, to do his Bufi- nefs : io> Of CONFIDENCE. nefs : A Diffidence of himfelf will make the Paint fali off, Tink his Figure, and betray his Meannefs,- efpecially when he meets with thoft who are his Superiours in Quali- ty, or Senfc. A Man muft firft put a Cheat upon hiffifejf, before he can expect: to do any Good with other People : For he that is not conceited in hisConlcience, is never hkely to make a Coxcomb worth a Groat. But w^hen the Mind h throughly tindured, the Face will hold the fame Colour; and the Man w^ill be Proof againil all Oppoutions of Senfe and Difficulty : t^or as Malhranch ob- ferves, Peoples Opinions of themftlves, are commonly legible in their Countenances. Thus a kind Imagination, makes a bold Man have Vigour and Enterprize in his Air and Motion* It ftamps Value and Signifi- cancy upon his Face, and tells the People he is to go for fo much ; who oftentimes being deceived by the wafh^ never examin the Metal, but take him- upon Content. Not that Men are bound to look as Sheepiihly as they can, for fear of an Imputation : For ibmetimes a Confcioufnefs of Worth ,• a Noblenefi and Elevation of Mind, together withFinenefsof Conftitution, gives Luftre and Dignity to the Afped:,' and makes the Soul, as it were, fliine through the Body^ But to return : A Man of Confidence prct feth forward upon every Appearance of Ad- 0/ CONFID ENCE. 103 Advantage ; and thinks nothing above his Management, or his Merit. Heisnoteafily difcouragedby the grcitne(s of an Attempt, by th"- Q^jfJiiy oi Rivils, or the Frequency Oi Miic^rriage-. He is ready to rally after ' v"te;:t - ^f«d grows more rrorblefcme up- Thus where his Force is too :ie prevpiis by dint of Impudence : . :^ ..Yople are (lormed out of their Rea- fon and f nciinations ,• plagued into a Com- hance; and forced to yield in their own Dc^tence. Theft Men of Forehead, are magnificent in their Promifts, and infalli- ble in their Prefcriptions. They love to enfure a Caufe, and feldom talk under Cer- tainty and Demonftration. This Talent makes them often fiicceed againft modeft Men of much greater Sufficiency, where the Competition is governed by a popular Choice. For though there is Reafon in ma- ny Cafts to decide Controverfies by the Vote ; yet 'tis no lefs true, on the other hand, that the Majority of Mankind is fel- dom the Wifeft. The Multitude are more fmitten with Appearances, than Things, The Noife, and Glitter, and Parade of a Pretender, calls up their Attention ; and flailies upon their Weaknefs, at an irre. fiftable Rate. It furprizes their Imagina- tion, and fubdues their Judgment : So that a bold Undertaker gains mightily upon the Peo- 104 Of CONFIDENCE. People, efpecially at his firft Setting out. Nay, wife Men are fometimes over-born, or impofed on this way, when they are taken at a Difadvantage. Indeed this raculty is of great Ufe to play a Prize with , or carry on an Impofture ; and therefore your Quacks , Figure- (lingers, iPetty-foggers , and Republican Plotters, cannot well live without it. It enables a Man to Flourilh , Rail , and Romance, to Admiration. It makes Impertinencies ftine, Impoffibilities feem credible, and turns Rats-bane into Elixir Viae, And when Matters are brought to a Pinch, and the Crowd drawn out, in Expedla- tion of fomething extraordinary; then if the Mountain will not come to Mahumety he will for once condefcend to go to the Mountain. And thus by entertaining the Company with a Jell ; the Prophet's difen- gaged, and the Miracle adjourned to a more convenient Seafon. However, theft Sparks meet with their Mortifications : For when they happen to fall among People of judgment, they are looked through imme* diately ; and then the Difcovery fpreads apnce: For Confidence is apt to expofe it ft U ; o over-grafp Bufinefs ; to talk without thinking; and to fail in the Decencies of Con^'eriacion. Now when a bold Man is out of Countenance , he makes a very wood* 0/ CONFIDENCE. 105 wooden Figure on't. He has no Hand at Blufhing for want of Pradtice : And Aiis Modefty with (b ill a Grace; that he is more ridiculous in the Habit of Virtue, than in that of Vice. To go on witli him a little farther : One of this Charadter, is like an Out-landi(h Show; mofl: admired atfirfl: Sight. He has Glofs, but without either Finenefs, or Subdance, and there- fore like Cloath ill made, he looks better in the Shop, than he wears in the Suit. In a word, He is the Jeft of wife Men, and the Idol of Fools : And commonly his Pa^ tent runs for his Life-time. H OF I 07 E n'V Y. ENv^y is a D'j [plea fare for fome fuppofed Advantage in another. The Objed: of . this PaiTion is fbmcthing Defirable. And^ though Excellency, preciicly confidercd, cannot occafion Diflike,' yet ExccHency mifplaccd may. The Envious bchcvis him- felf Eclipfcd by the Lnflre of his Neiglibour. That which is good in its felf, becomes an Evil to him ; \\\\\q\\ makes him wifli it ei- ther Removed, or Extinguiflied. The Difcovery of the Rife and Unreafonablenefs ' of Envy, and the way to prevent being ei- ther Adive in it, or Paffive under it, will comprehend the Argument. To begin with thefirft. Envy lies madly between Beings equal in Nature, though unequal in Cir- cumilances, We don't envy Brutes^ though they exceed us in many Refpeds not in- confiderable. No body is angry witli a Bird becaufe flie can Fly, We arc not of- fended with the Strength of an Elephant^ or the Speed of a Horfe ; or v/ith a Dog, for having a better Noje than his Madcr : Thcfe PTC all foreign Commodities, t!iey arc not looked on as the Growth of cur Soil ; H % which io8 0/ E N V Y. which makes them neither Expeded, nor Defired. Befides, we excel chefe Creatures in other Qualities more valuable : So that upon the whole Comparifon, we remain their Superiours ; which is fufficient to lay our Envy afleep. On the other hand, Men are nor iubjed to repine at the higher Con- dition of an AfKiel : They know there is a ♦comparative Difadvantage in their firfl Compofition; The Model of Humanity was Drawn lefs. Our Capacities, iftheyvv^ere all fiird, are not large enough to hold fo much Happinefs. To this I may add, That the Angelick Grandeur is (eldo.m feen. By being thus concealed, it does not awaken our Poverty, nor mortify our Littlenefs fa much, :is if it was always difplay'd before us. And lailly, our Hopes of rifmg to this Height hereafter, makes us bear our prefent Inferiority well enough. But where theEirentiai Properties are alike, Pretenfions are apt to Mount, unlefs fea- fonably check'd. '' I ^m ( crys the En- '* vious ) of the fame Nature with the Refl, *• and vvhy then fnould fuch a Man Top me ? ^' Where there is an Equality of Kind, there ■' fliould be no Diftindion of Privilege. I ** ^ra as near of Kin to God Ahnight}' as the '' Befi ; and he is certainly the NobleftAn- " ceftor. 1 am caft in the fame Mouldy made ^' up of the fame Matter , and ftamp'd ^' With 0/ENVY. 109 *' with the fame Imprefion ; and why fliculd " I not pafs equally in general Efteem ? In "taking Gold and Silver, 'tis not enquired *' what Mines they came from, nor how "long they have been dig'd ; if they anfwer "the Qualities of the Metal, that's enough, " Why then fliould one piece of human Na- '' ture be thought fo much worfe than ano- ^' ther ; unce it keeps within the Species^ ^' and fliines true upon the Touch-ftone? In anfwer to this Expoftulation i I ftiall only fay, That though the Metal is the fame, yet the Figure , the Quantity, and the Finenefs , is often different , which makes a Difference in the Value. To pro^ ceed. Thofe anciently poffefs'd of Honour, are apt to envy others newly raifed : The rea^ fon is,This later Promotion takes away the former Difference between the Perfons.The Singularity of a Man's Greatnefs is in fome rneafure deflroy'd. He has fewer to look down upon than he had before : He has loft an Inferior ,• which, without being w^ell confidcred, will make him uneafie, like a Prince who has part of his Dominions won from him. But this Pradice how common foever is unreafbnable, where the later Rife is creditable. For all Qiiality that is good for any thing, is originally founded upon M^rit, Now when a Man purchafes Ho- H 3 nour no 0/ E N V Y. nour at as great an Expence of Deferving as my lelf; why ihould not his Title be as good ? And if Co , why Ihould I grudge him the PoiTeilion ? To value iVorth in my felf, or n-yFamily, and over-look it in ano- ther, is plain Partiahty ,• and Partiality is always Injullice. When Two fiart into the World toge* ther, he that is thrown behind, unlefshis Mind proves generous, will be difpleafed with the other : For the Succefs of the Firfl, feems to prefs upon the Reputation of the later. For what will the World fay ; Why could not he hold up ? What made him come on Co heavily, bur that he wanted ei- ther Management or Metal ? With Submifl (ion, this Inference is not good, andtliere- fcre one rp.oiM not grow Peevidi about it, Succefs does not always attend Dclert. Sornerimes Favour, and Opportunity, and Fortun6, run mofton one (ide. Sometimes aMan cracks h's Confcience as a Florfe does his W/rjdj by ftraining up the Flill. But it the Advantage was fairly gained, ^ris unbecoming to complain. If my Friend charges in the Pod of Honour, while J am flecp.ng m my Tent, 'tis great Injuftice to euvy him the Rev./ard ol his Bravery. In all likelihood 1 brought all my Limbs out of thei)cv/,which 'tis probable he has not done ^Sth^Breach. And if he haS; hlsMeru ihould 0/^ E N V Y. 1 M not be lefTen'd by his Good Fortune. He that hazards his Life upon an honourable Score^deferves the fame Regard as if he had loft it. Envy among Perfbns of the fame Trade^ is comm.on. The Competition of Interelt occafions this Malevolence. They Glean up Cuftom from their Neighbours ,* and fo what one gets, the other lofes. But why lliould I grudge a Man the com- mon Advantage ofhis Employment > Why ihould I defire more than my fliare of Bufi- nefs, and be forry to fee another thrive by hisinduftry ? Here can be nothing but Co- vetoufnefsat the bottom, and that is never to be fatisfied. However, it mufi: be grant- ed that all Concurrences of this Nature^ whether for Mony, Favour, or Power, are in danger of being difpleafed with a fortu- nate Rival. The Pinch lies here ; The Matter in competition is often Indivifiblce An O^ce, or a Mtftrefs^ can't be Apportioned oul like a Cotmnon^znd fliared among diftind: Proprietors. The Caft is like a Lot- tery with one Prize, afingle Ticket is only enrich'd, and the reft are all Blanks. So that they'll tell you, 'tis not lb much 111 Nature as Ditappointment, which Sowres the Humour. Where the Objects of De- fire are more Communicative, there is no' Exceptions taken. People don't hke a H 4 Prof. 1 1 z 0/ E N V Y. Profped: theworfe, becaufe others have the Pleafure of it. They And to foretel how (Irangely the Ballance of Force and Inclination may be turned > Pray let us fee w^hcther 'twill or no^ before v^^ grow too pofitive^and give Sentence againft our Intered. A very pretty Device you 11 fay ! For at this rare, a Man mull: never De- fnair while he lives ! And pray where is the Harm on'r, if it fhould befb? Is FJtipair fa entertaining a Companion ? Are the Plea- fures of it fo inviting, and rapturous ? Is a Man bound to look out Iharp to plague liim-. Mh And to take care that he flips no Op- portunity of being unhappy? As long as there is Life^ there is Hope : Andiffo, *tis Prudence not to defert it. Hope is a vigo- rous Principle; 'Tis furniflicd with Light snd Heit, to Advifc and Execute : It lets the Head and the Heart on vyork, and ani- mates a Man to do his utmoft. And thus by perpetual Piifliing, and AlTurance, it puts adiffir Jgamfi DESPAIR. 151 a difficulty out of Countenance, and makes a (eeming ImpolTibility give way. At the worft, li the Succefs happens to fail, 'tis clear Gains, as long as it lafts. It keeps the Mind eafy, and expecting,- and fences off Anxiety and Spleen, 'Tis fometimes fo Sprightly and Rewarding a Qjiality, that the Plcaiure of ExpecSation exceeds that of Fruition. Tt refines upon the Richnefs of Nature, and Paints beyond the L/fe : And when the Reality is thus out-fnincd by the Imagination, Succefs is a kind of Difap- pointment ; and to Hope, is Letter than to Have. Befides, Hope has a creditable Com- plexion : It throws a generous Contempt upon ill Ufage, and looks like a handfom Defiance of a Misfortune: As vvho fliould fay, You are fomewhat troublefome now, but I (liali conquer you afterwards. And thus a Man makes an honourable ExitM he does nothing farther. His Heart Beats a- gainft the Enemy when he is juft Expirmg, and Difcharges the lad Fulfe in the Face of Death. But Defpair makes a defpicable Figure, ^nd defcends from a mean Original. 'Tis the Off-fpring of Fear, of Lazincft, and Im- patience. It argues a defedi of Spirits, and Reiblution ;and oftentimes of Honefiy too. After all, the Exercife of this Paiuon is fo troublefome, that methinks nothing but Dint 1 3 2 Jgamji DESPAIR, Dint of Evidence,and Demonftration,(hould force it upon us. I would not defpair un- lefs I knew the irrevocable Decree was part : Unlefs I faw my Misfortune Recorded in the [^odioiFate^ and Signed and Sealed by Neceffity, Indeed where the Ad is unman- ly, or the Expedation immoral, or con- tradiftious to the Attributes of God ; we ought to drop our Hopes, or ratlier never entertain them. And therefore I would nei- ther Hope to play the Fool, or the Knave, or be Immoral. But when the Objed: is (lefenfible and fair, I would not quit my Hold, cis long as it was within the Reach of Omnipotence. What then, muftweHope v»i:hour Mcnns ? Yes; why not ? When we cannot work them out cf our own In- tluftry. Pray w^hat Means was thereto make the World with ? There was neither Tim- ber nor Tools to raifc the Building, and yet you Tee what a noble Pile it is. Why fhould we fuppofe a Miracle fo flrange a Thing, fince Nature her felf was produced this way ? H:- that made Secotul Caufes^ can as eafily w^^rk without, as with them. . .^Quicquid Dii voluere peranum efi. To Will, and to Do, is the fame Thing with nn Almighty Power If we could Cure a Fever witii a Wifli, DccreeupaHoufe, and make what we would, confequtnt upon In- chnadon : In fuch a Cafe, we need not tyc our J^ainJ} DESPAIR. I our (elves to Application, and Materials. The bare Fiat of our Will would give Birth to the Idea ; And make it ilarc out into Exift- ence without any more ado. To ufe the Minillrations of I'ubordinate Caufes, looks like a Going about : For where there is Matter and Motion^ there mull, in humane Apprehenfion, be Succef- fion of Parts, and Rellftance, and Time, for the Performance. The Powers of Nature (eem too Heavy, to keep Pace with Thought^ and to drive out an InPiantaneous Produ- dion : So that one would almoll imagine, the Ading by immediate Omnipotence, was the moft difcncumbcT'd, as well as the mod magnificent Method. But is it not extravagant to expcd a Miracle ? Not at alh I believe we are afHfled with many more Miracles than we are aware of. For the purpofe : A Man in a Storm prays that he may efcape being Wrcckt. I dcfire to know, whether he thinks it pofiible for him to be the better for his Devotions? If he does not, he is an impertinent Arheifl; for ufing them : If he does, he mufl believe that Providence will interpofe, and difarm Nature, or divert her Violence. No-.v to check Second Caufes in their Career, to change their Motion, or lay them Alleep before ihey are Spent, is no left a Miracle than to A6t without tliem. 1^4 -^^^# DESPAIR. Let no Man therefore difquiet himfelf about rhc Future, nor quit a juft Under- taking, out of Defpondency. Honefl People ought to be Chearful, if it was only for the Credit of their Virtue. Let us not grow MelanchoHck upon a fuperficial View of Things ; for that is as far as we can difcover. 'Tis a much better way to do our own Parts carefully, and reft the tvent with God Almighty. OF M5 O F COVETOUS NESS. BETWEEN T>emeas and Mitias. Dem.lt Thought I fliould have Dined with j^ you to Day,- what made you fail your ufual Eating-houfe ? Mit, I ask your Excufe. I have been at a Mifer's Feaft : I went thither to enter- tain my Curiofity rather than my Palat ; for you know that is a Sight which is not every day to be met with ? Dem. And was it as great as the Proverb makes it ? Ma, Every jot. I have not hadmySen- fes To ragaled this long time : 'Twas fo in- viting, that I'm afraid the Founder has ta- ken a Surfeit. Dem, You mean of the Expence. Fear it not, he will have a Le/it after his Carni' val : that will cure him. Mit. 1^6 0/ GOV ETOUSNESS. Mit. This Fit of Feajting comes upon him once a Year. If you did not know him, you'd think it was an Ague; he looks fo defparately Pale, and Thin/or a great while alter. And now, as you fay, he will go iilto a Courft of Abftinence, but I wifh we could prevent the return of the Diilcmper i for in my Opmion, he is well neither Full, nor Fading. In fliort, The Difeafe lies in his Mind, and hovv^ to reach it with a Recipe^ I can't tell i for Covetdufncfs is generally incurable. Dcm, 1 own 'tis difficultly removed, and increditable into the bargain ? and there- fore I hope you will not report it upon any perfon, unlefs the Symptoms are very ciear^ and undifputed. Give me Leave to tell you, there are often great Miftakes in thisMatter. Some think to (creen their own Profufenefs from Ceniure, by reproaching the Fruga- lity of their Neighbours : And others pro- nounce railily out of Ignorance. With their good Favour, wife Men will look beyond their Nofe , and take care of the main Chance, and provide for Accidents and Age. They know that Poverty isunfafiiion- able, and Dependance uneaiy ,• and that a generous Mind cannot live upon Curtejy^ with any great Relilh. Befides fome People do not decline Expence out of Parfimony, L^t because they do not care for the Trouble m 0/COVETOUSNESS. 137 of a Figure. They do not care to be crow- ded witli Vifitors, to have their Table pe- ftered with FHes and Flatterers, and to be always yoked in Ceremony. They don't believe anyMafter the more confiderable by keeping a great many Idle People about him ; or that any true Greatnefs can be made out of that which is Little. And be- caufc a Man is willing to have hisHoufeand hisHead cool, and to keep hisTime and his Liberty to himfelf muft he be called Cove- tous upon this Account ? Mit, I have no Intention to condemn a juft Value for Money. And if any Man has more Senfe and Sobriety than his Neigh- bours, I think it great Injufticeto burlefque his Prudence, or reprefcnt him in any Cha- rader of Difadvantage : But then I muft fay, That fbme People have the Misfortune to fall into the Extremes,and that CovetouC nefs does not lie only in Satyr, and Specu- lation. Dem, I perceive you have a mind to fay fomething upon this Argument : With the Precautions above-mentioned, lajn willing to hear you : Take your Method, and draw out into what Length you plealc ; you will have no Interruption, for at prefent I am not in the difputing Humour. Mit. To begin then. There is no need of giving a clofe Definition of this Vice ; K 'twill 1 3 8 0/ C O V E T O 11 S N E S S, 'twill be (bfficientiy difcovered in the De- fcription. Covetoiifnefs has a relation to Wealth, or Fortune. Whether aMan has no more than a jull Value for this Advan- tage, is {een in his Getting, Keeping, and Uhng it. A lliortSurvey of the Mifmanag- ment in thefe three Particulars, will take in the Compafsof the Cafe. But left you may think this Method fbmewhat too loofc, f fhall come a little nearer in a Word or two ; and affirm, That he is Covetous who balks any part of his Duty, for fear ije Ihould grow the Poorer,- and chufes rather to fave his Money than his Confcience. He that denies himfelf the Conveniences of Life, without either Ne- celiity or Religion. He that is anxious in Riches. He that fets his Intereft above his Honour ; and values inilgnificant Gains, which hold no Proportion with his For- tune. As for the Getting Parr, a covetousMan never troubles himfelf with the Niceties of Morality. His Bufinefs is to fecure theEnd, not to diftinguifli upon the Means. Let the Projed: be but Rich and Pradicable, and he enquires no farther. Honour and Confci^ ence are fine ThingS:, but they feldom fill the Pocket. When They will Purchafe any Thing, a good Manager can counterfeit them ; but to be tyed down to a Set of No- tions (^/COVETOllSNESS. 139 lions, is the way to be a Beggar. He that refolvcs to Thrive^won't be difcouraged by a few hard Names. His Induflry is nottd be check'd by Fancies, and common Mi_ Hake. He will fcarcely believe himfelf, when it makes againft him. Inward %* ludlance, pafTes for Spleen, and Vapours ; Shame, for an infirm Vanity that hangs too ftrvilely upon foreign Opinion ,• Generofi- ty, is nothing but a ceremonious Prodiga- lity ; and Pity, a foolifliTeodernefs. Theft Maxims remove the Difficulties of Bufmeft, and open the way for Expedition and Sue- cefs. Reafon and Religion 'tis likely will inter-, poft fbmetimes, but the covetous Man goes on for all that. And though he can't com- mand his Principles, he isMafter of hisFr^- ^ke. Sometimes a Man gets only to fpend^ In that Cafe, Covetoufhefs is but a minifte- rial Vice ; and ferves under Luxury, or Ambition. But here I (hall confider it as having the Afcendanr. Now to recount the Diforders of Life, the Knavery, and little Practices that flow in upon us from this Spring,were alnioil infinite. Whence comes all Circumvention in Commerce, adultera- ting of Wares , vouching and varnifhing againft all good Faith, and Honefty > 'Tis Covetoufnefs that Brews andDaflies ; give^ you falfe Lighrs, and falfe Language; and K ^ ihewS 140 0/COVETOUSNESS. Ihews many other Dexterities to get your Money. Now what can be Meaner, than to make Over-reaching a pare ofa Proielli' on ? And to impofe upon the I gnorance, or Neceflityof a Neighbour; Let an Appren- tice be bound to a Mifer, and he might as good be Becalmed, or Befieged ; for he is lure to be put to Jhort Allowance. Ono, would think Hunger was put into his Indentures, he is fo conftantly held to it. HisMafter will not let him grow to his Joynts, nor Set up^ with all the Flefli and Bones which Nature defign'd him; but is refolved to put part of his Limbs in his Pocket. What is the reafbn of racking of Tenants , and rigorous Sei- zures, that the Rich opprefs the Poor, and the Poor fteal from the Rich, but becaufe they are not contented with their own ? Whence come Soldiers of Fortune ^ and LaVi^yers of Fortune ? Men that will fight and be fee*d of any fide, and fometimes of Both ? What makes the Courtier fupplant his Friend, and betray his Matter, and fell his Country ? Why, 'tis oftentimes nothing but the Love of Money, which makes the Court, and the Camp, and the ^^r, thus Mean, and Mercenary. How many Trufis are abufed. Wills forged, Orphans and Wi- dows robb'd, and ruin'd upon this Score ? Where Avarice rules and rages, there is nothing of Humanity remaining.Hence it is that O/'COVETOUSNESS. 141 that thofe who recover from the Plague die fbmetimes of the Nurfe ; that the Ship- wreckt are difpatched on Shore, that they may not claim their Goods ; that Travel- lers are murther'd in theHouies of Protefti- on and Entertainment. Things Co bloody and barbarous, that the Guilty are fome- tinies, as itweredifcovered byMiracle,pro* fecuted by Apparitions, and purfued hyHue and Crks from the other world. To leave thefe Extremities of VVicked- nefs, and proceed to Inftances of a lower Nature. What can be more ridiculoudy Little, than to fee People of Figure, and Fortune, weigh an Interefl: to the utmofl: Grain ? Haggle away Time and Credit about Trifles, and part with a Friend to keep a Shilling ? 'Tis not Unentertainingto fee Men how they can make their State truckle to their Parfimony. How they will draw in their Figure upon the Road, fink their Titles to fave their Purfe, and degrade themfelves to lie cheap at an Inn. Covetoufnefs is a mofl moft obliging Leveller ,• it mingles the Great and Small with wonderfuICondefcen- tion; and makes L--ds, and Valets^ Com- pany for one another. But theft are but petty Indecencies. Covetoufnefs willfmk much lower, if there be but any Oar at the Bottom: It will fbllicit in the meanell Of- K 3 fice, 141 Q/COVETOU SNE SS. fice, and fubmit to any Infamous Difguife^ Itturns Lions into Tack-calls,- engages Ho- nour in the mod fcandalous Intrigues, and makes it under pull to Cheats and Sharp- ers. And as the Drudgery of this Vice is mean, fo 'tis conftant too. It keeps a Man always in the Wheel, and makes him a Slave for his Life time. His Head or his Hands are perpetually employed: When one Projed is finilh'd, his Inclinations roll to another ,* (o that his Reft is only variety of Labour. This Evil Spirit, throws him iftta the Fire, and into the Water ; into all forts of Hazards, ana Hardlhips : And when he has reached the Tombs, htfits Naked, and out oi his Right Mind. Neither the Decays of Age, nor the Approach of Death, can bring him to his Senfes, nor fhew him the Extravagance of his Pailion ; on the con- trary , his Folly commonly encreafes with his Years. VVo]ves,and other Beads of prey, v.- hen they have once fpedxan give over and be quiet till the return of Appetite: But Co- vetoufnefs never lies down ; but is ever Flungry, and Hunting. 'Tis perpetually harrailing others, or it felf, without Rcfpit, or IntermifiiOn. The Mifer enlarges his Dejires as Hell ; he is a Gulph without a Portoni; all the Succeft in the World will never fill him. Sometimes the Eagernefs of hi? 0/-CO VETOUSNESS. 14^ his Appetite makes him fnap at a Shadow, and drop the Sulftance. Thus Crajfus loft himfelf, his Equipage, and his Army, by over-ftraining for ihtParthian Gold. Thus the Marefchal Balagny^as outcd of th? So- vcraignty of Camhray , I y the Covetouf- nefs of his Lady , who fold the Spaniards the Stores which fiiould have maintained the Garifoft, And thus the Bait of a cheap i3argain, or a large Interefl:, often helps a Man to flolenGoods,and crackt Titles. And if he has better Luck than he deferves, the poiiibility of a Mifcarriage keeps liim unea- iy\ The Mifer is feldom witliout Pain : The Shortnefs of Human Forefight^and the Uncertainty of Accidents, and tiie Knavery of Men, haunt his Imagination with all the Poilibilities of danger. He ftarts at every new Appearance , and is aUays waking and folicitous forfearof a Surprize. Like a Night Centinel, the lead Noife alarms him, and makes himapprehenfive of the Enemy. And let a Man'sFright be never fovifionary in the Caufe, the Trouble will be real in the EiTed:. But fometimcs the Anxiety docs not lie altogether in a Romance, but comes out of Life and Bufinefs. And then you m\y befure his Fears will encrcafc with hisDan- ger. The Lofs of a Battle, or the Revolu- tion of a Kingdom, don't alledl: him half i^o much, as the News of a GoldfoithV, or K 4 ^0- 144Q/COVETO U S N E S S. Money Scriveners going afide. Here, the' the Misfortune is remote, he is n-ot inftnfi- ble. Indeed 'tis the only Sympathy he feems capable of. But then the Agonies he lies under, when he comes to be Touched in his own Cafe ! When a Bond or a Mort- gage fails, there is nothing can (upport his Spirits, or keep him within theCompafs of Decency. How pafllonately does he lament over the Parchment. Carcafs^ when the Soul of the Security is departed > His Humour and his Face is put into Mourning, and fo would the reft of his Perfon, were it not for the Charge. However, a covetous Man is not eafily baffled : He has a great many Tools to w^ork with. If Deceit makes for his Purpofe, he will ufe it to the beft of his Skill, if Cruelty will fave a Penny he will not ftick to flay a poor Debtor for the Price of his Skin. No Turn either in State or Religion can hurt him : He receives any Impreffion , and runs into any Mould the Times will cafthim. He is a Chriftian at Rorne^ a Heathen at Japan^ and a Turk at Conjlantinople. What you will Without^ and nothing Within, 'Tis a Jeft in a Mifer to pretend to be honeft. To relblve againft Poverry, is in effed to forfwear Jufticeand Truth. The Knavery of fuch People, is as indifputable as an Axiom ; and ought to be fuppofed as a Tojlulatum in Bufinefs, They 0/COVETOUSNESS. 145 They are falfe by neceffity of Principle, and want nothing but an Occafion to (hew it. Confcience and Covetoufnefs are never to be reconciled : Like Fire and Water, they always deftroy each other, according to the Predominancy of the Element. Now one would think he that takes fiich Pains for a Fortune, and purchafes fb dear, (hould know how to ufe it. One would think the covetous Man had refined upon the Satisfa6lions of Life ; and difcovered fome unheard of Myfteries of Epicurifm, One would imagine his Appetites were more keen and lading ; his Capacities en- larged ; and that he could pleafe himfclf fa- fter, and farther than his Neighbours, For why (hould we put our felves to an uncom- mon Trouble, for a common Advantage ? But how can this be ? How can Anxiety and Eafe (land together ? Strong Pleafures and fhrong Fears are incompatible. A con- ftant dread of Death, makes Life infipid. And he that is always afraid of Loftfig, has little Leifure to enjoy. Befides, a continu- al Load of Cares depreiTes the Vigour of the Mind, and dulls the Inclination, and clouds the Chearfulnefs of the Spirits : Like a La- bourer worked down, he is too much tired for Entertainment. But alas ! were he never fo much di(-. pos'd; he has not the Courage to recreate his 14^0/ COVETOUS NESS. his Senfes, and reward his Induftry. No. He has more refped for his Wealth, than to take thofe Freedoms. He falutes it at an humble Diftance, and dares not be too fa- mihar with an Objed of VVoriliip. His Gold might as good have ftay'd at Peru, as come into his Cuflody ; for he gains nothing by Portedicn, excepting the Trouble of look- ing after it. 'Tis true, he can command the Sight on't this way ; but if feeing an Eflate would make one Rich, there's kw but the Blind would be Poor. He calls it his own too ; but with great hiipropriety of Language. My own > What is my own ? Why 'tisfomethingthat leat, or drink, or put on. Something which makes my Body, or my Mind, the better. Something with which 1 ferve my Friend, or my Country, or relieve tbe Poor. Property without Ap> plication to advantage, is meer Cant, and Notion. The beft Metals will rufl:, by lying under Ground ; and loie their Colour, unlefs hrightned by U{e. But where Covetouf- nefs governs, the Appetite is tyed up, and Nature is put under Penance. Like a Ma- lefador, a Man has juft enough to keep him alive in Pain ; enough to Suffer with, but not to Pleafe. The Covetous guards againft himrelf,as well as againft Thieves : He loves to itep ihort of NecelTity, and hates Conve- nience no lefs than ^ wife Man dpes pxcefs. And 0/COVETOUSNESS. 147 And he that dares not Enjoy, wants that which he has, as well as that which he has not. The cncreafe of his Fortune, is but an addition to his Trouble. The more he has, the more he has to take Care for ,• and an Aft is as much enriched by his Burden, as fuch a one is by his Eftate. He may, like a Sumpter^ carry Things of Value ; but he ne- ver Wears them. He is only tired, and gal- led, with his Furniture. Nothing is more uneafy when 'tis on,nor looks more wretch- edly when 'tis off. If a Man lays his Meat upon his Shoulder inftead of putting it in his Stomach, the Quantity may load him if he will, but never nourilh. And as 'tis eafier, it would be more reputable for the Mifer to be poor. The Pretence of NecefTity might cover a narrow Soul. A Coward will pais, when there is little trial for Courage. Wealth does but ferve to expofe Covetoufncfs, and make it more ridiculous. For what can be a more wretched Sight, than to fee a Man mortify without Religion ? to fabmit to fuch voluntary Hardfliips to no purpofe, and lofe thePrefenr, without providing for the Fu- ture. But thus Covetoufnefs revenges the Quarrels of others upon it felf, and makes a fort of Reprizals at Home. The truth is, if the Covetous did not make their Neigh- bours fbme amends, by ufing themfeives thus ill, thev were fcarcelv to be endured. But 148 O/COVETOUSNESS. But they are generally fair enough to give Satisfadion this way. This Difeafe fomc- times rifes up ahnofl to Lunacy and Diftra- (ftion ? Sometimes it over-cafts them with Gloom and Melancholy; and fbmetimes breaks out in the Clamours of Defpair and Impatience. They are tortured with ra- ging Fears of Want ,• and the greateft Abun- dance is not able to keep them in tolerable Humour. To eat, or wear any Thing, till 'tis paft the Beft, is Luxury and Profuienefs. They muft have their Meat tainted, and their Bread mouldy, and their Cloaths moth eaten, before they dare venture on them. It would be great Charity to take them out of their own unmerciful Hands, and put them under Wardfhip. But 'tis likely the Laws leave them to their Liberty for a Pu- nifliment. For as this Vice ought to be fe- verely corrected, fo there is fcarce any Difcipline ftiarper than its own. And if the Rigour fliould abate at Home, the Cen- fures of the Neighbourhood would help to do Juftice. The covetous Man is Homo iU laudatus^ A Man rhat you can fay no Good of. He abufes all his Advantages either of Perfon, or Fortune. His Inclinations are ungenerous, his Underftrnding cheats, and his Power opprefTes his Neighbour. He is not Big enough to Love, to Pity, or Affift ? Neither Blood, nor Honour, nor Huma- nit}^ O/GOVETOUSNESS. 149 nity, can take any hold, where Intereft comes in competition. So far from doing any Good, that he defires none. HisWiflies are often malevolent ; iovBlaJiiHgand MiL dew^ for Rots and Murrain, for Storms and Shipwrecks ,• that he may put offhis Stock, and his Stores the better. Upon thefe Ac- counts he generally receives as little Kind- nefs as he does, and finds as few Friends as he deferves. Every one think themfelves auchoriied to execute his Credit, to palt and lafli him ; and make him either the fubjecS of their Anger or their Scorn. To fum up the Evidence. A covetous Man loves to be boaring in the Earth, like an Infe^ ; and lives always in a creeping and inglorious Pofture. His Satisfadtions are as Mean as his Figure. He has not the Heart to oblige any Body, no not himfelf ; and there- fore is both hated and defpifed. Dem. Enough faid. I think your Cor- redion is neither Exceflive, norMifplaced. If thoft concerned will not mend their Manners, they may e'en take it for their Pains. O F \JJ O F LIBERTY. BY Liberty, I mean a Latitude of Pra- d:ice within the compafs of Law, and Religion. 'Tis a {landing clear of inferiour Dependances, and private Jurifdittion, He who is Mafter of his Time,and can chufe his Bufinefs and Divcrfions ; He who can avoid diftgreeable Company, and be alone when his Humour or Occafions require it j is as Free as he ought to wifli himfeU'. 'Ti . true, as the World (lands, general Liberty is impradi- cable. If one had nothing but a Soul to keep^ he need not go to Service to maintain it : But a Body at prefent is a very indigent fort of a Thing ; it can't fubfift upon its own Growth, but (lands in want of continual Supplies !T\\\s Circumftance of Eatings and DrinkitJg^ is a cruel Check upon many a Man's Dignities ; and makes him hold his Life by a Servile 7V- nure. However, he that lies under this In- cumbrance, fhould make his beft on't, and not quarrel with the Order of Providence. At the v^ox^yDeath will knock off his Chain (hortly : In the mean time his Bufinefs is to play with it. But where the NecelTaries of Lite may be had at a cheaper Rate, 'tis Fol- ly 152 0/ LIBERTY, ly to purchafe them this way. He that will facrifice his Liberty to his Palat, and con- vey over his Perfon for Superfluities, is a Slave of his own making, and deferves to be uftd accordingly. Dependance goes fomewhat againft the Grain of a generous Mind ; and 'tis no wonder it Ihould be fo, confidering the un- reafonable Advantage which is often taken of the Inequality of Fortune. The Pride of Superiours, and the wanton Exercifes of Power, make Servitude much more trou- blefome than Nature intended. Some Peo- ple think the Life of Authority confifts in Noift and Imperioufiieft, in Menacing and Executions, To let their Servants live ea- fy, is in fbme meafure to make them their Equals : Therefore they love to be always brandifhing their Advantage, to part with nothing without a Stroke of Difcipline ; and to qualify their Favours with Penance, and Mortification. But the being enfran- chiftd from Arbitrarinefs and ill Humour, is not the only Convenience of Liberty. This State affords great Opportunities for the Improvement of Reafon. It gives Lei- fure for Reading and Contemplation ,- for an Acquaintance with Men and Things ; and for looking into the Hiftory of Time and Nature. He that has the Bufinefs of Life at his own Difpofal , and has no 0/ L IBERTY. 153 no Body to account to for his Minutes but God and himfeU, may if he plcafes be hap- py without Drudging for it. He nec^ds not Flatter the Vain, nor beTired u ith the Im- pertinent, nor (land to the Curtefy of Kna- very and Folly. He needs not Dance after theCaprice of anHumourift, nor bear a pari in theExtravagance of another. He is under no Anxieties for fear of diipleafing, nor lias any difficulties of Temper toftruggle witbi His Fate does not hang upon any Man's Face : A Smile will not transport him, hor a Frown ruin him : For his Fortune is bet- ter fixed, than to flote upon the Pleafurd of the Nice and Changeable. This Inde- pendence givesEafinefs to theMind,and Vi° gourforEnterprize, andlmagination. AMari has nothing to ftrike aOamp upon his Geni« us,to over-awe hisThoughts, and checkthe Range of his Fancy. But he that is Embaf- raffed in hisLiberty,is apt to be unaffiir'did his Adions; palled and difpirited in his Hu- mour and Conceptions 1 fo that one nlay almoft read his Condition in his Converlati- on.'Tis true^a peculiar Greatneis of Nature^^ or the Expectations of Religion^, may relieve him ,• but then every one is not lurnifheci with thefe Advantages, the Reafon why Tarmenio could not rile up to Alexander i Height of Thinking, wa . poffibly oecaufe he was under his Command, Longhm ob- L krvesji 154 Of L IBERTY. ferves, that there were no confiderabie 0/-^.. tors in Greece^ after their Government was altered by the Macedonians and Romans, Ac- cording to him, their Elocution and their Freedom (eem'd to languifli and expire to- gether. When they were once enflaved, the Mufes would keep them Company no long- en The Vein of Rhetorick was feared up, the Force of Demojlhenes fpent, and no Suh^ lime to be had for Love, nor Money. Now though Freedom within a Rule is very defirable,- yet there is (carcely any one Thing has done more Mifchief than this W^(?r^mifunderflood. Abfolute Liberty is n. Jeft ; 'tis aVifionary and Romantick Privi- lege, and utterly inconfiftent with the pre- fent ftate of the World. The generality of Mankind muft have more Underftanding, and moreHonefly too, than they are likely to have as long as they live, beiore they are fit to be at their own difpolal. To tell People they are free, is the Common Ar- tifice of the Factious and Seditious. Thefe State-Gypfies pick the Pockets of the Igno- rant with this fpecious Cant^ and with in- forming them what mighty Fortunes they arc all born to. And what is this fine Free- dom, niter all, that thefe Sparks can help them to ? Why they are free to be out of their Wits, and to be undone, if they take their Advice; To lole their Confcience,their Credit: 0/ LIBERTY. ,55 Credit and thcirMoney,and to be ten times more prelVd than they vvxre before. There is fli!! a more extravagant Notion of L,iberty behind. Some People arc for Repealing theLa?/s of Morality, for throw- ing open the Inclofiires of Religion, and leav^ing all in Common to Licentioufnefs and Violence. They arc for making their Inclinations the Rule, and their Power the Boundary of their Anions. They hate to let any Opportunity flip, or any Capacity lie Idle : But are forgrafping at all Poflibi- lities of Pleafurc, and Playing their Appe- rites at whatever comes in their way. To tye Men up from Enjoyment , and cramp them with Prohibitions, isanEncroachment upon the Rights of Nature. Thefe unge- nerous Impofitions are it feems the Dota- ges of Age, the Refults of Spleen and Impo- tence ; or at beft the Pretences of Defigninf; Power, which lays an Embargo uponfbme Branches of Tracle^ to engrofsthe Advanta- gcs to it felf. I wonder v/hy thefe Men don t improve their Principle farther. Why they don't dance upon the Battlements of Houfes, Vault down the Alonument ^ and jump into a Furnace for Divcrfion. To forbear thefe Things are great Reftraints upon the Liberties of Motion , and make many of the Faculties of Nature ia- fipjmncant. They onpjit 10 ftep in to the L 2. Rcfcue ^^6 0/LIBERTY. Refcue of Fevers and Phrenfy, and not let their Acquaintance lie under fuch an igno* miniousConfinement, efpecially when their Spirits are up, and they are fo well difpofed for Satisfatftion. Why do they not draw up a Remonftrance againfl Goals^ Pillories^ and Executions'^ What! have they no Senfe of the Grievances of their Fellow Suhje^s ? Can they fee their own generousPrinciple fuffer^ their very Magna Chart a violated , and do nothing towards a Relief? they ask your Pardon ; To embark in fuch Expeditions might endanger their Intereft, and come home to them at laft. And to fpeak Truth, they are for having this Arbitrary Privilege in no Hands but their own. For touch them in their Honour orProperty, and you'll find them (enfible enough. A (mall Injury to themfelves feem intolerable, and fires them with aZealfor Juftice ai'd Refiitution. Then the Laws are Defective, and give too little Damages : And therefore tho' they venture their Necks for it, they mud have a Supple- mental Satisfa^ion, Their own Gafe, one would think might (hew them the unreafo- nablenefs of their Scheme ; And that a Li- berty agamfl: Virtue and Law, is only a Pri- vilege to be Unhappy ; And a Licence for a Man to murther himielf. O F [17 O F OLD AGE. I N A DIALOGUE BETWEEN Thilehm and Eutropm. Phil. ^ TOur Servant, ThisVifit is very Y obliging. If fo good a Friend "*" as you are, can be more vvel- com at one time than another, you are fo now. I was juft going to fend to you, to Beg a little of your Converfation, Eutrop, Sir 1 thank you, you are always contriving to give your Friends a Pleafure, one way or other : But mcthinks you (cem fomewhat conccrn'd. I hope no Accident hrs happened. P/;//. Nothing but what I'm afraid you'H (mile at; and yet it fits pretty hard upon my Spirits. Euttop. I'm fbrry for that ; praywhors jheaiatter? L 5 * Thll" 158 of OLD AGE, Phil. Then without any farther Pream- ble, I muft challenge you upon your lafl: Promife. You may remember we were talking about O/i^l Age^ and the Inconveni- ences attending it. This iJpeculation has hung cruelly in my Head ever fince : I think my Fancy is grown quite Grey up- on't. Etitrop, If that be your Cafe, 'tis fbme- what unlucky ; I have no Receipt againft that Diftemper. What v/ould you be exempted from the common Fate , and have Nature alter'd, for your fingle SatiC- fad:ion ? Thil With all my Heart , If I knew which w ay. Not but that I could wifli the Advantage was Univerfal, as much as any Man. To be plain , I don't think my felf over-furnifliM, and (liould Ix; glad to keep up my Perfon in Repair as long as it lafts. In earnefl", It troubles me to conn- der the greatcfl: part of Life is no better than a ilow ConfumpLion ; That we muft iliortly fink inco a Itate of Weakncfs and Infignificancy , and grow unacceptable b.:>th to others, and our lelves. When our Limbs and our Memory , and it may be Gur Underflanding too will fail us • when nothing hue a Fever will warm our Blood ,* and all the lively Perceptions are forced out of Pain, Wc begin Lif? with a 0/ O LD AGE. 159 a flender Stock,and yet it improves (Irange- ly. I wonder when we are well furniflied we can't hold it : What ! Turn Bankrupts when we have more Effeds to Trade with, and more Skill to manage ? A Flame well kindled and fupplied, will burn for ever. When a Man is Rich, a little Care keeps him Co. But Life, like an ill gotten Eftatc, confumes infenfibly , in delpight of all imaginable Frugality. Infancy is a (late of Hope; and has the Tendernefs of Pa- rents, or the Compaflion of Strangers, to fupport it. Youth, like a Bloffbme, gives as Beauty in hand, and Fruit in Profped*. But Age grows worfe and worfe upon tlie Progrefs, finks deeper in Sorrow and Neg- led:, and has no Relief to exped: but the Grave. Eutrop. I think you are too Tragical up' on the Occafion ; Health, and Vigor, and Scn(e, hold out fometimes to the lengtii of a long Journey. Plato enjoyed them all at 80. And fo, if you 11 take his Word for't, did Cato Major ; and reckons you up a great many more. TuUy was more than 60 when he v/rote his famous Philippkks : In which his Rhetorick is not only more Corred, but more moving and Tempcdu ous, than in his younger Orations. The Poetick Fire,which is fboncft cxtind, fome- times rages beyond that Period, Of this i L 4 could i6o O/' OLD AGE. cpuld give modern Proof, were it necefla- ry. To go on 5 Old Father le Moin writes now with all the Force, and Spirit, and Plea&ntnefs of 3 5. And a Gentleman of our own Cpuntryjhas the (ameHappinefs. Now thofe that canEntertain others, are never ill Entertain'd themfelve^. Ph'tL One Swallow makes no Summer., One bad need have a Body and Soul made onpurpofe, to do thefe things you talk of. I am fure it is otherwife with the Generali- ty : And fince Age feems a Common Pe- nance impofed upon Mankind^ I could aL moft wifh we had it fooner; and that the fweet Morfel of Life was left for the laft. Eutrop, That might engage your Appe- tite too much. What ! you would be ol4 vyhen you are young, would you ? Th'iL No I it may be I would be young after I am old, Eutrop, Not in this World if you pleafe j all old People have had their Time, they were young once, let that fulfice. VhiL Were young once ! That is in plain English they have loft theAdvantage; 2 very comfortable Refledlion ! Were^ (erves only to trouble what we Are. Fuimus may ^lake ^ good Motte^ but in Life it is ftark Eiitropt. 0/ OLD AGE. i6i Eurrop. If the whole Budnefs was as bad as you reprefent it, there is no help lor't, therefore weihould be contented. PbiL Under favour, therefore we /hould not be contented. What ! is Defpair ari Argument for Satisfadion ? Eutrop. For Patience it is, when we have other Confiderations to fupport us. Befides,- are no Favours valuable but thofe which laft a Man's Life time ? Dofs no- thing lefs than an Annuity deferve Thanks > Certainly we ought to be of a more ac- knowledging Temper than this comes to ; efpecially where we have nor' 'ng of Merit to plead. Upon th : whole, 1 conceive the Confequence may be wxuk'd another way to better Advantage. Fhil. How fo? Eurrop, Wjiy, fince we can avoid Old A^e by nothing but Death; our buf^nefs is' to make it as eafy as may be. If you ask mq which way ? My anfwer is, we muft Guard againft thofe ImperfecSions, to which Old Age is mofi liable. By Im- perfedtions, I mean, Moral ones ^ for the other are not to be fenced off. In the fe- cond place, let us confider, that Age is not altogether Burthen and Incumbrance. There are feveral peculiar Privileges and Dignities annexe to this part of Liie. A fiiort Viev7 ol' the PuCafon of theie Advau- i62 0/ OLD AGE. tages, will help to relieve us under the De- cays of the Body. Ph'iL I am glad to hear it ; pray go on with your Method. Eutrop. To begin then with the Imper^ fe[iions. Not that they are as unavoid- able as Grey-Heirs ; or to be charged uoon Age without Exception. My meaning on- ly is, that without Care People are more in danger of them when they are old, than at any other time. The firft I (hall men- tion, is a Forwardnefs to be difpleafed up- on little occafions ; to take things by the wrong Handle ; and to put ftvere Con- ftrudlions upon Words and Actions. This unhappy Temper may be afiigned tofeveral Caufes. \fl. Old Perfons, may be overTufpitious of being contemrVd. Long Experience has taught them that the Wcrld is gene- rally unbenevolent and narrow fpirited - that Self-Love, and Jll-Nature, are ex- treamly common ; and that the Pleafiires of too many are drawn from the Misfor- tunes of their Neighbours. Thefe Remarks confirmed by repeated Inftances, make no kind Impreflion. So that when a Man is confcious of his own Decay, when he grows icfs a iive and agreeable, when he can nei- ther Oblige, nor Puniih, with the ufual Advantage : When this happens, he is apt to 0/ OLD AGE. 163 to fancy younger People are more ready to divert themfelves with his Declcnfion , than to pity it. This Apprehenfion makes him interpret with Rigour, conclude him- felf injur d upon a remote Appearance, and grow dil'gufted upon every Ambi guity. Phil, By the way, is Mankind capable of fuch Barbarity as this Jealoufy fuppofcs r Can they mifapply their Paffions atfo fcan- dalous a rate ? Can they inluk an un- avoidable Infirmity, and trample upon the Venerable Ruins of Humane Nature .^ Thi:> Infolence is fooliih, as well as unnatural. He that acSs in this manner, docs but ex- pole his own future Condition, and laugh at himfelf before-hand. Eutrop, You fay well. But very ill Things are often done. And thofe who have feen moft of them, are mofl: Appre- henfivc. On the other fide, Thofe wha are lefs acquainted with the Vanity and Vices of the World, and have m.et witli fewer Difappointments, are inchn'd to a kinder Opinion. PhiL A very charitable Ignorance \ However, I think your Remark not ill founded ; for I have obferved an unufual Svv^eetnefs of Temper in Children. Na- ture ufually makes a very obhging Difco- very of her fclf in them. They throw them- i64 0/OLD AGE, themfelves with entire Confidence upon Converfation. They adl without Artifice or Difguife ; and believe others as kind and undefigning as themfelves : But when they once underftand what a fort of World they are come into .• When they find that Eafinefs of belief betrays them, and that they are lofers by the opennefs of their Carriage ,• Then they begin to be up- on their Guard, to grow cautious and re- fcrv'd, and to (land off in Jealoufy and Suf- pition. Like Birds that are (hot at, Nature grows wild by ill Ufage; and neither Loves, nor Trufts, Co much as Before. Eutrop. Mod certainly, unleft Care be taken. For this Reafon, if a Man does not ufe to refledi upon his Temper ; if he does not (hake off his Spleen, and checl^ his Difguds; ifhedocsnotftrivetofweeten his Blood, and refrefli his Generofity, his efteem of Mankind will abate too faft. This Humour, unlefs prevented, will Aide into Indifferency and Difinclination ,• and make him have a kindnefs for nothing but himJelf. And becaufe odd Difcoveries^ Ruffles and Dlfcouragements, encreafe up- on him in his Journey, the farther he tra- vels, t!ie lefs he will like the Company. And fmce the World has loft his good Opi- nion, a fiender Prefumption will be apt to awiiktn his Jealoufy, fiiakehim fufpedl (asrq Of OLD AG E. i6j hard mcafure, and put the word Interpre- tation upon Things, Phil. May not this Forwardneft to be difobliged, proceed from the Infirmities of Age > The laft part of Life is a perpetual Indifpofition ; you are feldom free from the Pain or the Weaknefs of a Difeafc. The Fever of the Fit may fometimes intermit,, but then your beft days are fliort of Health. Such uneafy DifcipHncis apt to make the Spirits turn eager. When a Man is loaden a Feather is felt, and the lead rub will make him complain. Eutrop, I believe the difficulty of fome Humours may be thus accounted for. And where this Reafbn fails, I think I could aflign another. Fhil, What is that? Eidtrop. With Submiflion j I'm afraid old Perlbns may fometimes over-rate their own Sufficiency. 'Tis true, generally fpeaking. Knowledge is the Confequence of Ttme^ and MHltitude of Days are fitteft to teach Wifdom. But this Rule, likeo- thers, has its Exception. For all that^ People are apt to fancy their Underfland- ings move upon an Afcent, and that they mufl grow Wifer of courfe, as they grow Olden Thus they often take their Im- provement upon Content^ without exami- jning how they came by it. As lii the 1(56 0/ OLD AGE. meer Motion of the Sun, or the running of an Hour-glafs, would do the Bufmefs. Now a Miftake in this Cafe makes them impatient of Contradiction, and imagine themfelves always in the Right- To ar- gue the Point, and debate their Opinions is to injure them. Younger Men ought to believe hard, and take Authority tor the lafl Proof. To proceed. Refting too much upon the Privilege of their Years, may be the occafion of a fecond Imperfection ; /. e. In- compliance with the innocent Demands and Satisfadions of thoi'e who are Young- er. Their Opinions are the Standard of Truth, and their Defires the Meafure of Agrceablenefs. This Partiality of Thought, this indul- ging their own Inclinations, makes them iirm to Prepofleffion , and difficultly re- moved from thofe Cuftoms which firft en- gaged them. The bare Nov^elty of a Thing is enough to call: it: They con- demn the prudent Alterations of the pre- fent Age, and are too kind to the Errors of the former. PhiL Under favour , I conceive this Method fcarcely defenfible. *Tis true, they are old when they maintain theft Opinions , but were they not young when they took them, up ? And why ihould 0/ O L D A G E. 1 67 fhould they prefer the Judgment of their own Youth, to that of a later Generation? Is it tuch an advantage to (land firft upon the Roll of Time ? Or does Senfe and Un- derftanding wear out the farther a Line is continued ? That a fuccecding Age is born with the fame Capacit}' with the former, that it may ufe the (ame Indurtry, cannot be deny'd : Why then (hould we be barr'd the Privilege of our Fore Fathers ? Why may we not Pronounce upon the Hate of Truth , upon the Decency of Cuitom, and the Oeconomy of Life, with the ufual Liberty > Is Humane Nature improved to the utmofi:, or was Infallibility the Gift of thoie bi fore uj ? if not, what harm is it to chufe tor our felves > Why fliould we be (ervilely ty'd to their Reafbn, Vv'ho ufed the Freedom of '^heir own ? Thofe who come laft, feem to enter w^ith Ad- vantage. They are Born to the Wealth of Antiquity^ The Materials tor Judging are prepard, and the Foundations oi Know- ledge are laid to their Hands : why then may they not be allowed to enlarge the Ts/lodel, and Beautiftethe Strudhire ? They View in a better Light than their Prede- ceflbrs, and have more leiltire to examine, to poiifli and refine. Behdes. ii the Point was tr) ed by Antiquity, Antiquity would !ofe It, For the prefent Age is really the Oldef], i68 0/OLD AGE, Oldeft, and has the largeft Experience to plead. Eutrop, If you pleafe I'll go on to a thh*d Misfortune incident to Old Age, and that is Coveloufnefs. This, Iconfefi, looks like fo great a Paradox, that nothing but matter of Fad could force me to believe it, I have lefs Time to ftay in the World., and lefs Capacity to enjoy it ; therefore I muft love it better than ever ; What fort of Reafoning is this ? To what purpofe ihould a Man grafp fo hard when he can take the leaft hold ? Why fhould he make himfelf uneafy with fo ill a Grace ? Who could imagine that Appetite fliculd thus exceed Digt^ilion, and that the Age of Wifdom fiiould make fo prepofterous a Judgment ? If there were any juft fears of Poverty, or the Provifion was mode- rate, 'twas fomething. Fore-fight and Fru- gality are good things. But alas! Cove- toufnefs in old People is often unfurniilied With thefe Excufts. Phil. Had you thought fit, I could have liked a Reafon upon the Caufe^ as well as a Declamation upon the Ejfect, Eutrop, To (atisfieyou, I'll give you my Gonjeiture; You know Age is not vigo- rous enough for Bufinefs and Fatiguing, 'Tis no Time to work up an Eftate in, or 10 repair a Miradventure. A ftrain in an old 0/ O L D A G E; i6^ old Man's Fortune like one in his Limbs,; is (eldom out-grown. And where Labour is impradiicable , and Recovery defpair- ed of, Parfimony h^s the better Colour. Old Perfons are apt to dread a Misfortune more than others. They have obferved how Prodigality is puniftied, and Poverty* negled:ed ; Thefe Inftances hang like Exe- cutions before them, and often fright theni into the other Extream. They are fenfible their Strength decays, and their Infirmi- ties encreafe ; and therefore conclude their Supplies (hould Increafe too: They are bell acquainted with the LTncert^inty bf Things , and the Deceicfulneft of Perfons. They know People won't do their Duty out of meer good will j that Obfervance muft be purchaicd, ind that nothing Engages like Interefl: and Expe« dation. Novt^ the natural DifEdence; and the Anxioufnefs of Age, is apt to prefs the Reafons of Frugality too far; to be over apprehenfive of an Accident, sfnd guard with too much Concern. Their Blood grows cool and difpirited; and unlefs they relieve themfelves by generous Thinks hg^ they'll be in; danger of falling into Exceffive Cares, Unneccffary Provifions,^ and little Management. I haVe now kid the hardefl of the C^fe before yoiii Thefe are the worll Dileafe^ of Age ; And 170 0/ OLD AGE. yet not fo formidable neither, but that Pru- dence and Precaution may prevent them. Phil. \ hopefo too. However your In- ference from the decay of Conftitution, does not pleaftmej Becaufe, I doubt, there is fomething more in it than what you mentioned. Eutrop, Pray what do you mean > ThiL Why, I'm afraid a Man may Hve fo long till he wants Spirits to maintain his Reafon, and to Face an honourable Dan-* gen Some People will undertake toBleeJ^ or Faft a Man into Cowardice. Now if this may be done , the Confequence may be untoward. For the difadvantages of Age (eem no lefs than either of theft Expe- riments. This Thought has fometimes made me uneafy. For what can be more wretched than to ftirvive the beft part of our Charader, and clofe up our Lives in Difgrace > Eutrop, A Concern fo generous as yours needs not fear the Event. Refolution lies more in the Head than in the Veins. A Brave Mind is always impregnable. True Courage is the Refult of Reafon- ing. A jui1: Senfe of Honour , and Infamy , of Duty and Religion will carry us farther than all the Force of Me- ehanifm. The Strength of the Mufcles, snd the Ferment of the Humour^, are no- thing ..>- of O LP AGE. 171 thing to it. Innocence of Life, and Con- fcioufnefs of Worth, and great Expcdati- ons, will do the Bufinefs alone. Tlicfe In- gredients make a richer Cordial thanYouth can prepare. They warm the Heart at 80, and feldom fail in the Operation. Socra^ tes was advanced to the Common Period of Life at his Tryal. But the Chilnefs of his Blood did not make him fhrink from his Notions. He afted up to the height of his Philofbphy, and drank o^h\s Hem- lock without the lead Concern. Elea^ zer^ a Jewifli Scribe , was an older Man than he, and yet behav'd himfelf with ad- mirable Fortitude under Extremity of Tor- ture. QMaccaL^ St. Ignatius and Poly carp were Martyrs after 80, and as fearlefs as Lions, In Military Men Inflances of this kind are numerous ; tho' I don't think Cou- rage altogether fo well try'd in a Fields as at a Stake. VhiL The Reafon of your Opinion. Eutrop. Becaufe in a Battel, the Encou- raging Mufick, the Examples of Refoluti- on, the Univerfal Tumult , will fcarcely give a Man leave or leifure to be a Cow- ard. Befides, the Hopes of Efcaping are no ordinary Support. Of this we have a famous Inftance in Marefchal Biron. No Perfon living could be braver in the Field than He. And when he was afterwards M % Try- ^7^ Of ODD AGE. Tryed tor Treafcn , his Spirit feem'd ra- ther too big than otherwife. He ufed the King roughly, and out- raged his Judg, es , and appeared fortify 'd at a won- derful rate. But when Death came near him, and he faw the Blow was not to be avoided, he funk into Abjedion ; and dy- ed much to the difadvantage of his Cha- radier. Now as to outward Appearance , the Cafe of Martyrdom is the fame with that of the Duke of BironSj and oftentimes much harder. Here is the certainty of Deaths the Terrour of the Execution, and the Ig- nominy of the Punifliment. And befides all this, leifure and cool Thoughts to con- template the Melancholy Scene. In ear- ned, thefeare all trying Circumftanccs, and make the dilparity of the Proof very vifi^ ble. Ph'tL I can^t deny what you fay. But tho* a Soldier can't diftinguifli himfelf fo well as a Martyr, he may do enough to fliew himfef no Coward. If you pleafe, let us have an Inftance or two from the Camp^ to the Point in hand. Eutrop. That you may a Hundred, were' it neceflary. I ihall mention a k\sf. To come to our ou n Times. The Bafha of Buda^ when it waslaft taken, was upwards- ©f -JO* But this did not hinder him from any 0/ OLD AGE. 17:5 any Military Function : Like j^tna^ he was Snow a Top, but all Fire within. For after a noble Defence he dy'd fighting upon the Breach. The late Prince of Conde^ the Duke of Luxemlurgh^ and Ma- refchal Schombergh^ were old Generals. For all that, upon an occafion, they would Charge at the Head of the Army with all the Heat and Forwajdnefs of the youngefl: Cavalier. In fliort , Courage is at no time irnpracfticable. Providence has dealt more liberally with Mankind, than to make any Adion neeeflary, which is Meanp Fhil. I am glad to hear it ; You have reconciled me to Age much better than I was before. To deal freely, Cowardife makes a Man fo inf.gnificant, and betrays him to fuch wretched PracSices, that I dreaded the Thoughts of it. If you plcafe now, let's go on to the Privileges of Ho- nour, and examine how the claim is made out. Eutrop, That Age has a peculiar Right to Regard, is pcift difpute : Nature teach^ es it. Religion enjoyns it, and Cuftom has made it good. And in rpy Opinion, the Reafons of the Privilege are very farisfa- d:ory. For lurj}. Old Age is mofl remarkable for Knowledge and Wifdcm. Yvhcn we firft M 2 conie 174 0/ OLD AGE. come into the Worlds we are unimproved in both parts of our Nature : Neither our Limbs, nor Underftandings, are born at their full Length, but grow up to their fla- ture by gradual Advances. — — FhiL So much the better : For if we were Infants in our Bodies, and Men in our Souls, at the fame time, we fliould not like it. The Weaknefs, the Reftraints, the Entertainment, and the DifcipHne of the firft Years, would relifh but indifferently : A Spirit of Jge could hardly bear fuch Ufage. Methiriks I fliould be loath to Tranfmigrate into a Child , or lie in a Cradle, with thofe few Things I have in my Head. Eutrop. You are fafe enough. But to return : For the Reafons above mention- ed ? Tbofe who have had the longeft time %o furnifli and improve in, muft be the wifeft people : I mean, generally fpeaking^ where Care and other Advantages are equal. Men of Years have feen greater variety of Events ; have more Opportu- nities of remarking Humours and Interefls. Who then can be fo proper to draw the Model of Pradice , and flrike out the Lines of Bufinefs and Converfation ? The Hiilcry c[ themfelves is not unferviceable. The Revolutions at Home will open the 3cene in a great meafure. Thus they may 0/OLD AGE. 175 trace their Adions to the firft Exercifes of Reafbn. This will (hew them the Diflin- dions of Lite, and the Complexion of eve- ry Period ; Now Novelty pleafes, and In- clinations vary with the Progreft of Age. And thus with fbme regard to the diver«^ fities of Circumftance ,• with fome Allow- ance for Guftom and Government, for Fortune and Education, for Sex and Tem- per ,• they may give probable gueflcs at the Workings of Humane Nature : They may reach the Meaning, and interpret the Be- haviour , and Calculate the Paffions of thofe they converfe with. Thefe Lights will almoft force a Profpe6t into the Heart, and bring the Thoughts into View. This Advantage is of great Ufe, It helps us to Difcover, and to Pleafe ; It direds us in our Application , and often prevents us from doing, or receiving an Injury. Far- ther ,• Old Perfons have the befi: Opportu- nities for reviewing their Opinions, and bringing their Thoughts to a fecond Teft. For trying what they took upon Tru[l:,and corrediing the Errours of Education. And thus their Judgment becomes more exad : They may know more Things, and know them better, and more ufefuUy than others. This will appear farther by confiderlng AfeconJ Advantage of OJd Age ; and t|]at is, freedom irom violent paiTions, M 4 , This \76 0/ OLD AGE. This Advantage is partly the effed: of Ponvidion and Experience. The dangei: is confider'd better , and the Indecency more difcover'd than formerly. The Con- ftitution likewift contributes its Share. The Current of the Blood moves more gently, and the Heat of the Spirits abate. This Change makes the Mind more abfolute, and the Counfils cf Reafon better regarded. TheObjedt and the Faculty are eafier parted. And thus the excefles of Anger and Defire grow lefs intemperate. Whereas younger People, as they are apt to contrive amiis, ib they often fail in the Execution. Their, Profped is too fliort for the one, and their Paflions too ftrong for the other. Either they are impatient to wait, or purfue too far, or divert too foon : And thus the De- ftgn often mifcarries. But Age views the Undertaking on all fides, and makes fewer Omiflions in the Scheme o- It computes more exadly upon Hopes and Fears, and weighs Difficulty and Succefs with better Judgment. Now Men have Temper to ftay for the Ripenefs of Things ; they don't- over^drive their Bufineft, nor fly off to unfeafonable Pleafure. They can at- tend with Patience, and hold on withCon- ftancy. In fliort, this is the time iii which the Mind is moft Difcei-ning ^nd Difpaffionate ,• furnifhed v^i^Ii the" -^ ^ ^ -■' tea 0/OLD AGE. 177 beft Materials for Wifdom, and heft dif- pofcd to u(e them. For thefe Reafons Men of Years have generally been thought the moft proper to prefidc in Councils, and to have the Dirediion of Affairs. Aru ftotle, as I remember, obferves, that odds in Undcrflanding (eems to give a natural Right to Command. Corporal Force is a Minifterial Talent, and ought to be under Government. If this Privilege needed Prefcription ; we have all the Advantage of Time and Place. Age has fatt at the Helm fo long , that the Name of Office and Authority is derived from thence ; Wituefs the Jewijh Elders^ the Spartan Tep^(n Is the World the better for us ? Have we any ways anfwer'd the Bounties of Pro- vidence, and the Dignity of our Nature ? Thefe Queftions well anfwer'd , will be a ftrong Support to Age ; they'll keep off a great part of the weight of it ; and make a Man's Years fit eafy upon him. The Mind has a mighty Influence upon the Body; and operates either way, accord- ing to the quality of Reflexion. The dif- orders of Pallion or Guilt, enflame z Di- flemper, envenom a Wound, and boil up the Blood to a Fever. They often baffle the Virtue of Drugs, and the Prefcriptions of Art, On the other hand ; When the Review pleafes, when we can look back- ward and forward with Delight ,• to be thus fatisfied and compofed, is almofl a Cure of it fclf. 'Tis true, a good Con- fcience 0/ OLD AGE. 183 fcience won t make a Man immortal. But yet the quiet of his Mind often keeps him from wearing out fo faft. It fmooths his Paflage to the other World, and makes him Aide into the Grave by a more gentle and inlenfible Motion. And when the Body is (haken with Difeafes, when it bends under Time or Accident, and appears juft finking into Ruine ,• 'tis fometimes flrange- ly fupported from within. The Man is prop'd up by the Strength of Thought; and Lives upon the Chearfulnefs and Vigour of his Spirit. Even Vanity, when flrongly imprefs'd, and luckily directed, will go a great way. Thus Epicunis in fully tells us, that the j5leafure of his Writings^ and the hopes of his Memory^ abated the (harpnefs of his Pains, and made the Gout, and the Stone, almoil deep upon him. Fhil. Eficurm had a firong Fancy : Though I muft own that pleafant Retro- fpeftions, and eafy Thoughts, and com- fortable Prefages, are admirable Opiates : They help to aflTwagc the Anguifli, anddif- arm the Diftemper ; and almoft make a Man defpife his Mifery. However Tm ftill a little concern'd th?c I muft go \^{s and lefs every day, and do the {ame things over again with abatements of Satisfadlion To live only to Nurfe up Decays, to feej Pain 184 O/OLD AGE. Pain, and wait upon Difeafes, is fomewhat troublefome and infignificant.^ Eutrop, Pardon me there ! Not Infigni- ficant, if it fhould happen lb. To bear Sicknels with Decency, is a noble Inftance of Fortitude. He that Gharcres an Enemy does not fliew himfelf more brave, than he that grapples hand- fomly with a Difeafe; To do this without abjedt Complaints ,• without Rage, and Expoftulation, is a glorious Com.bat. Td be proof againft Pain, is the cleareft Mark of Greatnels : It fets a Man above the dread of Accidents. 'Tis a State of Li- berty and Credit. He that's thus fenced, needs not fear nor flatter any thing. He that diftinguifties hhnfelf upon theft Oc- cafions, and keeps up the Superiority of his Mind, is a Conqueror, though he dies for't ; and rides in Triumph into the other World. And when we are engaged in tliele honourable Exercifes, and proving' the moft formidable Evils to be tolera- ble ; are we Infignificant all this wdiileo> Thus to teach Refignation and Great- nels, and appear in the heights of Paf- five Glory, is, I hope, to live to fome purpofe. Other Performances, I grant, are more agreeable ; but poffibly none more iifefuL Befides every one has not this Try- dv Sometimes^ the Senles are worn' 0/ OLD AGE. 185 up, and the Materials for Tain are (pent, and the Body is grown uncapable of being pleafed, or troubled in any great degree* To relieve you a little farther ,• give me leave to add, That the more we fink into the Infirmities of Age, the nearer we are to Immortal Youth. All People are Young in the other World. That State is an Eter- nal Spring , ever frefli and flourifhing. Now to pais from Midnight into Noon on the fudden ; To be Decrepit one Mi- nute, and all Spirit and Adivity the next, rauft be an entertaining Change. Call you this Dying? Iheabufe of Language ! To fly thus (wiftly from one Extream to another ,• To have Life flow in like a Tor- rent, at the lowefl: Ebb, and fill all the Chanels at once ; This mud be a Service to the Cafe in hand. For this Reafbn old People will go ofiT with Advantage. At their firit Arrival they feem likely to be more fenfible of the Difterencc. They feem better prepared to relilh Liberty, and Vi- gour, and Indolence, than others. The Hardfliip of their former Condition rewards its ovvn Trouble. It burniflies their Hap- pinefs, and awakens the Mind to take laold of it. Health after Sicknefs, and Plen- ty upon Poverty, gives double Pleafure. In (hort, Phikhiis^ to be afraid of grow- ing Old, is to be airaid of growing Wife, N and i86 0/ OLD AGE. and being Immortal. As if we could be happy too (oon ! Pray what is there in this World to make us fond of? None yet were ever fully pleafed with it. If the Publick Interefl: was generally purfued, and Men did their bed to make each other happy, it would not do. Our Ideas of Satisiad:ion can meet with nothing to anfwer them. And as long as Fancy out-fliines Nature, and Thoughts are too big for Things, we fliall always be craving. I could draw up a Scheme of Happinefs, if I could have it as eafily, that fliould Mortifie the moll: fortu- nate Ambition ,• kill Alexander with Envy, and make C^efar pine away at his own Lit- tlenefs. And do we Imagine God would make an Appetite without an Objed: ? Mufl we be always wifliing for Impoliibili- ties, and languiih after an everlafting No- thing? No, Ph'ilehvj^ the Being of Happi* nefs IS more than a Dream. There are En- tertainments which will carry uptoDefire, and fill up all the Vacancies ot the Mind, But thefe Things are not to be met w^ith here. One would think we (hould be glad to go upon a farther Difcoveiy,- and that Guriofity ihould almoft carry us into the other World. Happinefs is fure well worth our Enquiry. Who would not try the moll unknown Paths in fearch of fo no- ble an Objedt ? Who would not look into ali Of OLD AGE. 187 the Regions of Nature ,- travel over the Sky, and make the Tour of the Univcrfe And can we then be forry to fee our Voyage fixt, and ftart back when we are juft Em- barking ? This is to be over fond of our Na- tive Country, and to hang about Life a ht- tle too meanly, PhiL I thank you. I perceive my Ap- prehenficns were unreafbnable. Age has ho fuch formidable AfpedJ, as I fuppoftd. I am now convinced, that if the other parts of Life have been well managed, this will prove tolerable enough. > ' N 2 . (5 F O F PLEASURE. THat Pleajure, preclfcly confidcr'd, is an Advantage, muft be granted by the moft fevere Philofophy : 'Tisthe prin- cipal Intendment of Nature, and the fole Objed: of IncUnation. Every thing Good> is fo far defirable. And why is it (o ? Be- caufe it affords a Satisfadlion to him that has it. The only reafon why Behg, is better than Not Being ; is becaufe oi the agreeable Perceptions we have in the firfl:, which are impoffible in the latter. With- out Pleafure either in Hancl^ or in Remi^iH^ der ^ Life is no Bleding, nor Exiftence worth the owning. Were I fure never to be pleafed, my next Bufmefs fhould be to univijh my {h\i, and pray for Annihilation. For if I have nothing which delights me in my 5m^, the very Senfe of it mud be unacceptable ; and then I had better be without it. He that can prove himfelf Something , by no other Argument than Paifiy will be glad to be rid of the Coriclu-.- fion. For tofuppofe that Mifcryis prefer- able to Not Beings is, I believe, the wildi^^ N 3 ell ipo 0/ PLEASURE. pft Thought that ever entred the Imagi- nation. Avery fliort Fit of Torture, and Defpair, would convince the mofl Obfli- nate: Now though there are Degrees of Happinefs or Miiery, there is no Mideile between them. A Man muft feel one or the other. That which fome Philofophers call InMence^ is properly a State of Pkiz- fure. For though the Satisfadion may be fomcvvhat Drowfy, yet, like the firfl Ap- proaches of Sleep, it ftrikes fmooth and gently upon the Senfe. To return ,• 'tis fleafitre , v^'hich is the laft and fartheft Meaning of every reafonable Adion. 'Ti§ upon this Score that the Husband-man La- bours, axnd the Soldier Fights, and all the Hazards and Difficulties of Life are under- gone. Wealth and Honour, and Power^ as Topping as they feem, are but Minifte- rial to Satisfatllon. They are fuppofed ta furnifli a Man's Perfbn, and fix him in a Place of Advantage. They feed his Ap- petites, and execute his Will, and make him valuable in his own Opinion, arid in that of his Neighbours. Thefe Services th"y promife at ieaft, which makes theni fp earneflly defired .• "Tis Pleafure^ which reconciles us to Tain, Who would fub^ mit to the Nauieouihefs of Me^kine^ or. tiie Torture of the Surgeo?j ; were it not for the Satisfaftipn of receiving our Limbs, • ' ■ ^^ and' 0/ PLEASURE. 191 and our Health ? Pleafure is purfued where it feems mod renounced, and aimed at even in Self-denial. All voluntary Poverty, all the Difclpline of Penance, and the Mortifications of Religion, are undertaken upon this View. A good Man is content-, ed with hard Ufage at prefent, that ht may take his Pleafure in the other World. In ihort. To difpute the Goodnefs of Plea^ fure^ is to deny Experiment, and contra- did: Settfation^ which is the higheft Evi^ dence. But there needs no more to be faid in re- commendation of Pleafure. The greatefl danger is, leafl we fhould value it too much. The Seafon^ the Ohjed^ and the Proportion^ are all Circumftances of Importance : A failure in any of them fpoils the Entertain- ment. He that buys his Satisfadtion at the:, Expcnce of Duty and Difcretion, is fure tor over-purchafe. When Virtue is facrificed to Appetite, Repentance mud follow, and that is an uneafy Paflion. All unwarrant- able Delights have an ill Farewell and de- ftroy thofe that are greater. The main Reafon why we have Reftraints clap'd up« on us, is becaufe an unbounded Liberty v/ould undo us. If we examine Religion, we {hall find few Anions forbidden, bur iuch as are naturally prejudicial to Health, to Reafon, or Society. The Heathen N 4 Pli'?. Philofophcrs, excepting fome few of the Cyrenaicks ^ and Epicureans^ were all agreed in the folly of forbidden Pleafure, They thought the very Queflion fcanda- lous ; and that it was in effed: to difpute, whether 'twere better to be a Man^ cr a Beajl, The genera! Divifion oi Pleafure, is into that of the Mind, and the other of the Bo- dy. The former is the more valuable up- on feveral Accounts. I fliall mention fbme of them. iji. The Caufes of thefe Satisfadions are more reputable than the other. Corpo- real Pleafurcs are comparatively Ignoble. They feem founded in Want and Imper, feclion. There mud be fomething of Un- eafmefs to introduce them, and make them welcome. When the Pain of Hunger is 0nceover, Eating is but a heavy Entertain- nnent. The Senfes are fome of them Co mean, that they (carce relifh anything, but what they Beg for. But Rational Delights have a better Original. They fpring from noble Speculations, or generous Adtions,- from Enlargements of Knowledge, or In- ftances of Virtue ; from fomething which argues Worth, and Greatnefs , and Im- prove me nt. xJly. The Satisfadions of the Mind are pore ^t coii?niand« A Man may think of a O/' PLEAS URE. 193 a handfom Performance, or a Notion^ which pleafes him at his leifure. This Enter, tainment is ready with little Warning or Expence. A fliort Recolle(3:icn brings it upon the Stage, brightens the Idea, and makes it ffiine as much as when 'twas firft ftamp'd upon the Memory, Thoughts, take up no Room. When they are right, they afford a portable Pleafure. One may Travel with it without any trouble, or In- cumbrance. The Cafe with the Body is much otherwife. Here the Satisfaction is more confin'd to Circumftance of Place, and moves in a narrower Compafs. We cannot have a plcafant Tajle or Smelly un- lets the OhjeB and the Senfe^ are near toge- ther. A little Diftance makes the Delight withdraw, and vaniih like a Phantofin. There is no Perfuming of the Memory, or Regaling the Palate with the Fancy. 'Ti% true, we have fbme faint confufed Notices of thefe abfent Delights, but then 'tis Ima- gination, and not Senfe, which giveth it. 1 grant the Eye and Ear command farther, but ftill thefc have their Limits. And be- fides, they can only reach an Objed Pre^ fent^ but not make it fo. Whereas the Mind, by a fort of natural Magick, raifes the Gholt of a departed Pleafure, and makes jt appear without any dependance upon Sp^ce^ or Time, Now the almofl Omni- prefence 194 Of PLEASURE. ' ' -n - - prefence of an Advantage , is a Circurn- (lance of Value ,• it gives opportunity for Ufeand Repetition, and makes it fb much the more one's own. 3^/y. Intelledual Delights are of a nobler kind than the other. They belong to Be- ings of the higheft Order. They arc the Inclination of Heaven, and the Entertain- ments of the Deity. Now God knows the choiceft Ingredients of Happinefs j He can command them without difficulty , and compound them to Advantage. Omnipo- tence and VVifdom, will certainly fuinidi out the Richeft Materials for its own Con- tentment. 'Tis natural (or every Being to grafp at PerfedJion,and to give it felf all the Satisfadions within Thought and Power, Since therefore Contemplation is the De- light of th^e Deity^ we may be afTured the Flower and Exaltation of Blifs, lies in the Operation of the Mind. To go no higher than the Standard of Humanity. Methinks the Satisfactions of the Mind are of a brighter Complexion, and appear with a diftinguifliing Greatnefs, There is nothing of Hurry and Miftinefs in them. The Verceptions are. all clear, and (lay for Pcrufal and Admiration. The Scene is drels'd up like aTriumph, the Fan- cy, is Illuminated, and the Shoiv marches on v/ith Dignity and Scare, If the Senks have any 0/ PLEASURE. 195 any Advantage, it lies in the Strength o^ the Im predion. But this Point may be fairly difputed. Whcii the Mind is well awaken'd, and grown up to the Pleafiires of Reafon, they are flrangely affedtiog. The J^uxury of Thought^ feems no lefs than that of the Valate : The Difcovery of a great h^ ventzon^ may be as moving as Epicurifm. The Entertainments of P/^/ No longer ago than this Morning, he was ex- treamly fenfible of his Misfortune ; what has made him forget it in fo (hort a time > Why nothing, but he isjud chop'din with a Pack ot Dogs, uho are Hunting down a Har e, and all Openhg upon the Fiew. The Man needs no more to change hisPaflions. This ipg 0/PLEASURE. This Noife has drown'd all his Grief: He is Cured and made Happy Extempore. And if it would laft, 'twas fomething : But alas, 'tis quickly over. 'Tis a Happinefs with- out a Fund : 'Tis no more than a little mantling of the Spirits upon ftirring : A Childifii Exultation at the Harmony of a Rattle, \t proceeds not from any thing rich or folid in Nature : 'Tis meer Levity of Mind, which fnatches him a little from his Mifery. The Caufe of the IntermiiTion is uncreditabie. The Entertainment is not big enough for the Occafion. 'Tis true, thp trouble is remov'd, and foiar the Point is gain'd. But then the Satisfadtion is fb Fan- taftick and Feveriih, that the Cure it felf is an ill Symptom, and almofl: worfe than the Difeafe. Upon the whole, I think, we ought to be concern'd, that (uch Trifles can provoke our. Appetite : And that wo may be tofs'd from one State to another, by fo weak a Motion, The truth is, as we manage the Matter, our Diverfions are of- tentimes more uncreditabie than our Troubles. However, fmce Health is kept up, and Melancholly difcharg'd by thefe Amufements,they may be tolerable enough within a Rule. But to purfue them with Application, to make them our Profeflion^' and boaft of our Skill in thefe little Myfte- ries^ is the way to be ufelcfs and ridiculouso- The' 0/ PLEAS URE. 19P The Being of Pkafure, as things flandxit preftnt, is very Precarious. Not to men- tion any other Inconvenience, it lies terri- bly expofed to the Incurfions of Pain. And when theft two Parties happen to meet, the Enemy always gets the better. Pain is a ftrange domineering Perception. Jt for- ces us into an Acknowledgment of its Supe- riority : It keeps off Satisfadions when we have them nor, and deftroys them when we have them. The Prick of a Pin, is enough to make an Empire infipid for the time. The En^^l of Vleafure is to fupport the Offices of Lifc ; to relieve the Fatigues of Bufinefs ,• to reward a Regular Acftion , and encourage the Continuance. None are allowed this Privilege, but fuch as keep within the Order of Nature. 'Tis true, it becomes the Greatnefs of theDeity,to work by the mod comprehenfive , unvariable Methods ; and therefore Satisfadion is ry- cd to certain General Laws, which it is in: the liberty of Man to abufe. And when this happens, the Force of the firlt Decree is notfufpended. God does noc think nc to alter the Courfe of Nature, and break through a Chain of Caufes, to puniih every Mifrtianagement. The Senjes turn upon Capacity and Proportion, not upon Jufncs and Property. For Inilance , He that fteals a pinner, may tafte it as well, as if It 2CO Of PLEASURE. it had been his own. If things were other-, wife. Virtue would have no Tryal. But let every one take heed, not to make bold with the Divine Eflablifliment, nor riot in the Liberalities of Providence. All Excef- fes and Mifapplications are Ufurpations of Pleafure, and muflexpedian after Reckon- ing. A Man will be fure to pay for them in Repentance, or fomething worfe. F I N I S. Date Due PRINTED IN U. S. A. i