CHAP. V. External Good Things are not the Good of Man.
I. The Good things of Fortune are not in our Power, and therefore do not be∣long to us. FOrasmuch as Suitableness constitutes the Na∣ture of Good, and that we always desire that which is most agreeable to our Nature, we do abuse our innate Faculties, when-ever we desire things that are not suitable to us, or which are not in our own Power: which they evidently seem to be guilty of, who rank outward Goods amongst those Good things that are conducive to the Happi∣ness of Man. For such as these pursue Happiness in matters that are foreign to them, and the Acqui∣sition whereof is not in their own Power. Where∣as what can be imagined more foolish than to pro∣secute a Precarious Felicity, and to borrow the means and helps of a Happy State from foreign things? Who ever acquired Riches, Renown or Nobility when he pleased? they being Largesses of Fortune, which she gives, and takes away by chance, and at random.
II. Riches are frequently a Mans greatest Enemy, and most preju∣dicial to his Peace and Quiet. You'l say that Riches are necessary to a Happy Life, forasmuch as they furnish us with many comforts and conveniencies. But for all this, I shall never admit any thing to enter the constituti∣on of the Highest Good, except it be first demon∣strated to me to be Good in it self, or that it be in the possession of such a one, who can vertuously make use of it. But where is he that understands the true value and worth of things, and estimates them accordingly? Where is the Rich Man that is not puft up with his Riches, that doth not de∣spise his Inferiors, and doth not scorn their com∣pany? Riches indeed may conduce to Pomp and Splendor, but not to that state which we require in a Wise Man, viz. a constant calm and sedate∣ness of Mind. For with what racking sollicitude are they tormented in the acquiring of them? What care, what pains do they take to preserve them when got? So that they may truly be said not to possess their Riches, but to be possessed by them. Besides, the possession and enjoyment of Good must needs fill and satisfie the Soul: But where is the Rich Man that is content with his Condition, seeing that they are never satiated with Gold; and that all their acquisitions serve but to enlarge their Desires, and render them insatiable? Lastly, we find nothing more frequent and obvi∣ous than that Riches do debauch men, and corrupt their manners, and tempt the best Natures, some∣times, to the worst of Vices. It was Riches, far more powerful than Swords or Darts, that broke and vanquisht the Roman Vertues, and made Slaves of them, who had mastered the whole World. The Romans were every where Conquerors whilst they were poor, neither could any thing stand be∣fore them; but were conquered and trod upon as soon as they began to wallow in Riches.
III. Riches can∣not make Men happy. Moreover, that which is the Highest Good must needs accomplish and Bless Man in the highest degree, it must needs be constant and permanent, be desirable for it self, belong to Good Men alone, and exclude all Evil; but nothing of all these can be found in Riches. For Riches are not desired for themselves, but for the ornament and conve∣nience of Life; they are more frequently possest by Bad, than Good Men, as daily experience sheweth; they are the Cherishers and Fomenters of Vice; they do not bar or keep off Evil, they do not fill the desire, and they often make a man infamous and corrupt him, instead of making him better.
IV. Honour is a Fickle Good, and depending of another. Neither can Honour, with any greater Right, lay claim to the title of Good, as wanting stability and permanence, and any other subsistence but what they have in the opinion of men. For they do not long follow the same person, but shift continu∣ally, and imitate the inconstancy of the People, whose breath they depend upon. Do not Histo∣ries furnish us with Examples of those who from weilding a Scepter, have been reduc'd to hold the Plough; and who from a state wherein they were raised, not only above the Heads of others, but above the Laws themselves, were forced within Bounds, and had their extravagant Power re∣trencht? Did we never hear of SEJANUS, that most famous Roman Consul, who was the Emperors Deputy and Lieutenant General, and whom TIBERIUS called his Friend, how upon a Letter from that Emperor to the Senate he was cast into Prison, and ignominiously treated, being abhorred and flouted at by those, who wor∣shipt him but a while before? And shall we not conclude from these, and a thousand other instances that Fame and Honour are brittle like Glass, and inconstant as the Wind, which whilst it flatters, doth insnare us, and when it shines strongest, is nearest its setting. Lastly, why should Honour be desired, since it doth not depend on him who is praised, but is wholly in the Power of those who give it? Neither are Men Honour'd because they are worthy, but because others think them so.
V. Nobility be∣ing an ex∣ternal ad∣vantage only, cannot make Men happy. Others again cry up Nobility, and think it very much injur'd by those who reckon it amongst in∣different things, which do not concur either to Happiness or Misery. For they suppose it to be an innate Worthiness, founded upon the Vertue and Atchievments of their Forefathers. But how can this make them better, since the Nobility they value so much is none of their own, but wholly derived and borrowed from others? Every one must have his own Vertues, since it is impossible for any Man to borrow them from another. What, am I to be accounted Noble, because my Parents or Ancestors were Famous and Renowned for their Vertue, and because they deserved well of their Prince and Country? We Pride our selves with that which is anothers, whilst we boast of our Pedigree, and arrogate the Praises of our Ance∣stors, as if due to us? For what else is this but to Rob the Dead, and to expect Glory, for what we never labour'd for? But besides this, how often doth Nobility take its rise from Crimes and Wick∣edness, and how frequently hath an honourable Title been the reward of Murther or Treachery? What more common than to purchase Nobility with Mony or Pimping, and for a man to become illustrious for his Vices? The Posterity of such as these cannot be said to be Noble but Notorious, and the Rise of the Fathers Gentility, becomes the reproach of his Children. But we'll suppose your Ancestors to have been all of them great and Gal∣lant