A moral essay concerning the nature and unreasonableness of pride in which the most plausible pretences of this vice are examined, in a conference between Philotimus and Philalethes. Licensed August 17. 1689.

A SECOND CONFERENCE BETWEEN Philotimus and Philalethes.

Philal.

WELL met! I am glad the op∣portunity you mentioned is so quickly returned.

Philot.

So am I, and there∣fore if you please without any further Cere∣mony, let us pursue the Argument we were last upon.

Philal.

With all my Heart, and since (as has been shewed) Learning and Conceit, make so odd a Figure; let us proceed to exa∣mine the pretences of Nobility, for I am a∣fraid the Vulgar Notion of it is screwed some∣what too high, and that it has not, Ballast enough to carry all the Sail which is com∣monly made out.

Philot.

I must tell you, you are upon a touchy Point, and therefore I hope you will treat so nice a subject as this is with proporti∣onable caution.

Philal.

I am sensible of what you say, and shall manage my enquiry with all the fairness, and decency, the free discussion of the Que∣stion will allow. To begin, you know all Men were equally Noble, or if you will, equally Plebeian at first: now I would glad∣ly understand how they came to be so much distinguished afterwards, for there are diffe∣rent reasons assigned.

Philot.

I suppose the distinctions you men∣tion, were founded upon extraordinary per∣formances, and won at the expence of Indu∣stry and Merit. For how can you imagine any persons should emerge out of the com∣mon Mass of Mankind, unless by the advan∣tages of Capacity, Labour, and Resolution? Their mounting, argues that Fire was the ruling Element in their Composition; and that they were of a more vigorous and en∣terprizing Spirit than their Neighbours.

Philal.

I am willing to suppose with you, that they made a generous use of these ad∣vantages, and employed them for the bene∣fit of Mankind: being as remarkable for their Justice, Fidelity, and good Humour, as for their Conduct and Courage; and therefore I am not willing to believe the account which some pretend to give concerning the Original of Nobility.

Philot.

What is that?

Philal.

They will tell you that it has been of∣ten founded upon Rapine and Injustice. It seems they have observed out of Thucidides, that in antient times it was counted an Heroick At∣cheivement to Plunder lustily, and he was a Man of the best Quality, who was able to steal most Cattle. These Nimrods (say they) grew great by the strength of their Limbs and their Vices, engraved their Murthers upon their Shields, and Hectored all the little and peaceable People into Peasantry.

Philot.

This looks so like a Chimerical and ill natur'd Opinion, that I shall not do it the honor of a Confutation.

Philal.

I have no exceptions to your Re∣sentment, but to go on, for the more distinct consideration of the Argument, we will di∣vide Nobility into two kinds, Hereditary, or Acquired. The first is transmitted to us from our Ancestors, the other is immediately con∣ferred by the favour of the Prince.

Philot.

Proceed upon the several parts of your Division.

Philal.

1. Then, Hereditary Nobility seems no just ground for a high Opinion, because it is borrowed. Those great Actions which we had no share in, cannot properly be any part of our Commendation, especially if we want abilities to imitate them. 'Tis true, they ought to be taken notice of by others for the encouragement of Vertue, and the ornament

of Society. But then he that depends wholly upon the worth of others, ought to consider that he has but the honor of an Image, and is worshiped not for his own sake, but upon the account of what he represents. To be plain, it is a sign a Man is very poor when he has nothing of his own to appear in; but is forced to patch up his Figure with the Re∣licks of the Dead, and rifle Tomb-Stones and Monuments for Reputation.

Philot.

Notwithstanding your rallying, I cannot conceive what crime it is to possess the Inheritance of our Forefathers. Now Honor is part of their Estate, which was raised on purpose that we might be the better for it. And since their Children were the occasion of their merit, and pushed them on to generous undertakings, ought they not to share in the glory of the Success?

Philal.

Yes. But it should be managed with great modesty, because though an honourable Title may be conveyed to Posterity, yet the ennobling Qualities which are the Soul of Greatness, are a sort of incommunicable per∣fections, and cannot be transferred. Indeed if a Man could bequeath his Virtues by Will, and settle his Sense, and Learning, and Reso∣lution, upon his Children, as certainly as he can his Lands, a brave Ancestor would be a mighty privilege.

Philot.

I hope those fine Qualities are not so incommunicable as you suppose, for me∣thinks there is a Ie ne scay quoi, in persons well born: there is a peculiar Nobleness of Temper in them, their Conversation is inimi∣tably graceful, and a Man may distinguish their Quality by the Air of their Faces.

Philal.

I wish that Spirit of Honor and Bravery you mention, was inseparable to their Quality; but it is too plain that great Minds, and great Fortunes don't always go together; however I grant there is some Truth in your observation, but am afraid the distinction does not always spring from the cause you assign. For by the gracefulness of Conversa∣tion, I suppose you mean a decent Assurance, and an Address in the Modes, and Gestures of Salutation. Now these are pretty accom∣plishments I confess, and recommend a Man to Company with some advantage; but then they are easily gained by Custom and Educa∣tion, and therefore we need not fetch them ex Traduce. And moreover, these little For∣malities are often magnified beyond all Sense and Reason, and some People are so Fantasti∣cally fond of them, as if they were the top∣per perfections of Human Nature; and that it were in reality a more valuable and gentile quality to Dress well, and come handsomely into a Room, than to take a Town, or to be fit to discharge the Office of a Privy Coun∣sellor.

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Now with submission to these Cere∣monious Gentlemen, I am not of their mind in this matter, but think it much better for a Mans Parts to lie in his Head, than in his Heels.

Philot.

I think so too, but you have not answered the whole.

Philal.

True! Your Air was omitted: now if this was a constant privilege of Birth, which you know it is not, yet in this deceit∣ful Age of ours, there is no Arguing from an Outside. Besides, I doubt this Advantage is sometimes the effect of a slothful and Ef∣feminate Life. When Men will attempt no∣thing either in the Field, or in their Closets: when they will neither trouble themselves with Thinking, nor endure to be exposed to the Weather: This Niceness, though it ren∣ders them insignificant to the great purposes of Life, yet it Polishes their Complexion, and makes their Spirits seem more moving and transparent. Sometime this Sprightliness and Grandeur of Face, is Painted by Flattery: for when Men are once made to believe they are very Considerable, they are presently for trying to write the Inscriptions of their Quality upon their Forehead. Now Conceit when it is Corrected with a mixture of Gravity, is an admirable Wash, and will make one look as Wise, and as Great as you would wish.

Philot.

This Grandeur of Face, as you call it, may possibly be explained upon kinder Principles; for I am apt to believe that a quick Sense of Honour, a Consciousness of Worth, an Elevation of Thought, will sometimes break out into a Lustre, and make the great Soul sparkle in a Man's Eyes.

Philal.

I cannot deny what you say, and therefore the best Construction ought to be made, where the known Character of the person does not disallow it.

Philot,

I see you can be fair when you list, therefore I shall venture to go on with you to another Advantage of Nobility, viz. Anti∣quity. Now to begin in your own way, Don't you think it is a great addition to ones Birth to stand at the bottom of long Parch∣ment Pedigree, and be some yards removed from the first Escocheon? Is not that Family substantially Built which can stand the shock of Time, and hold out against all varieties of Accidents? How generous must that Blood be, which has been so long Refining, and run through the Channels of Honor for so many Ages, where it is sometimes as hard to come to the Plebeian Fountain: as to find out the Head of Nilus?

Philal.

Not so hard neither, For if you go but one Inch farther than the Gentleman at the Top you spoke of, it is ten to one but you take old Goodman, &c. by the Leathern

Breeches. And as for the Antiquity of a Family, though it looks prettily at first sight, yet I fear it will abate upon examination.

Philot.

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, is com∣monly nothing but antient Wealth, and there∣fore the chief commendation of this Privilege consists in the long continued Frugality of the Family, who after they were once possessed of an Estate, had the Discretion to keep it.

Philot.

Is it nothing then for a Man's An∣cestors to have lived in Reputation, and to have had Interest and Command in their Country for so many Generations?

Philal.

I suppose the English of all this is no more than that they have lived in good Houses, Eat and Drank better, and born higher Offices than those who have wanted a Fortune. Now Mony, and a moderate share of Sense, will furnish any Man with all these Advantages. And as to the holding out a∣gainst so many Accidents, and Alterations of State, I am afraid it sometimes proceeds from shifting and indifferent Principles, and from a servile compliance with whatever is Upper∣most. So that what my Lord Bacon menti∣ons in reference to Notions and Inventions, may be sometimes applicable to Families; where he tells us, that Time is like a River,

in which Metals and solid Substances are sunk, while Chaff and Straws swim upon the Surface.

Secondly, You are to consider that an an∣tient Gentility does not necessarily convey to us any advantage either of Body or Mind: and to speak like Philosophers, these are the only two things in which we are capable of any real improvement. I confess, if every Generation grew Wiser, Stronger, Hand∣somer, or longer Lived than the other: if the Breed of a Man's Family was thus improved, the farther it was continued; then indeed the quality of an Escocheon would be exactly contrary to that of Cloaths, and the one would always grow better, as the other does worse, by wearing. From whence it would follow, that if the seven Sleepers had been made Gentlemen immediately before they entred their Cave, and had held on their Nap from seventy, to seven hundred years, they had most undeniably slept themselves into a considerable degree of Quality.

Philot.

You may talk as subtilly as you please, but you must not think to baffle esta∣blished and uncontested Opinions, with a few Logical quirks.

Philal.

Pray don't grow warm, and I will endeavour to satisfie you, and in order to it, I observe in the third place, That an antient Gentility, makes a Man Superior only to those

of the same Quality, (viz. an Esquire, to an Esquire, and so in the rest) and that in nothing but in point of Precedency. The reason, I suppose, why those which are placed in any degree of Honor, precede others who are af∣terwards raised to the same Height, is for the encouragement of Industry. To make Men forward to exert their earliest Endeavours to deserve well of the State; for this reason there is a distinction made between Merit, other∣wise equal, only upon the account of the Pri∣ority of Time.

Philot.

Is this all you can afford?

Philal.

Look you! We that pretend to be subject to a Constitution, must not Carve out our own Quality, for at this rate a Cobler may make himself a Lord.

Philot.

And what then?

Philal.

Why, then I say, it is Vanity for any Man to have a better Opinion of his Fa∣mily than the Law allows: my Reason is, because the Law is the measure of Honor, as well as of all other Civil Rights. Besides, I must tell you that it is both reasonable, and the Interest of the State that Merit should be considered, of what date soever it is. A worthy Action ought to be as much reward∣ed now, as one of the same kind was a thousand years since. The prospect of Ho∣nor, to a generous Mind, is the chief incite∣ment to all great Undertakings. This consi∣deration

Polishes Arts and Sciences, makes Men Industrious in improving their Under∣standings, and Resolute in exposing their Persons, for the Publick Service. If there∣fore we dote upon Antiquity so far, as to un∣dervalue the Merit of the present Age, the Government must necessarily suffer by it: for such a Partiality will slacken the Nerves of Industry, and occasion a negligence both in those who have an antient Title to Honor, and in those who have not. The first will grow sluggish, because they have a sufficient share of Reputation already; and therefore need not run any hazards about getting more. The latter will abate in their forward∣ness to oblige their Country, because they know their Service, though never so great, will be contemned, and for that very Reason which ought to make them the more valued, that is, because their Considerableness came from themselves. Moreover, If the Inheri∣tors of antient Honor, have not by Personal Additions improved that Stock which was granted to their Ancestors; there is no reason it should be rated above the same Degree (Precedency excepted) which is given now. For to affirm that a Family raised to Nobility by this King, is not as good as one raised by the Conqueror, is a reflection upon his pre∣sent Majesty: it supposes his Judgment, or his Authority, less considerable than that of

his Predecessours; and that the Fountain of Honour is almost dry'd up, and runs more muddy than in former Ages.

Philot,

How plausibly soever you may make your opinion look, I'm sure it has the disadvantage of being Singular. For you know a plain Gentleman of an ancient Fa∣mily is accounted a Person of better Quality than a new made Knight, though the reason of his dubbing was never so Meritorious. Honour like China Dishes must lie some Ages under Ground before it comes to any Per∣fection. And to carry on your own Figure, the greater distance from the spring always makes the Stream the more considerable.

Philal.

This it is to be wiser than the Laws! And since you are for Illustrations I reply, that to suppose an ancient Title (though lesser in degree) is preferable to a greater of late Creation, is as if one should affirm that an old shilling is better than a new half-Crown, though the Alloy and Impression are the same in both. Nay from your Ar∣gument a man may conclude that a coarser metal only by being digg'd and refin'd in the Dayes of our Great Grandfathers, (though perhaps it has contracted some rust by lying) is more valuable than the same weight in Gold but lately separated from the Oare. And that an ancient Estate is really better than one newly purchased, though the Lands

of the latter are richer, and the Survey lar∣ger than the other. Now if a man should prove so fanciful as to demand a greater Rent for his Farm because it has been in the Possession of his Family for some hundred of years, I believe the want of Tenants would soon convince him of his Errour. From whence it's evident that in taking an Esti∣mate of Nobility we are not so much to consider its Antiquity, as the Merit of the first Grantee, and the distinction the Prince has put upon it; which like Figures or o∣ther marks upon Money, stamp the value, and tell the Subject for how much it is to pass.

Philot.

Pray by your favour are not Med∣dals, and Coyns valued more for their An∣tiquity than their Metal?

Philal.

That Question is to the point; and therefore I answer,

First, That Coyns, &c. though they are valuable as rarities, yet they signifie little in Exchange and common use; And if a man has any debt to pay, or Commodities to buy, K. Charles his Image, and superscripti∣on will do him much more service than Ce'sar's.

Secondly, The Reason why these things are sometimes so much valued, is not because they are old but useful: They often rectifie Chronology, and explain History, and re∣trieve us several material parts of Learning,

which might otherwise have been irrecover∣ably lost.

Thirdly, There is a disparity in the case of ancient Coyns and Families; For in the first you have the same numerical peice, in the latter nothing but the Name or Relation, so that the change and succession of Persons seems to destroy the notion of Antiquity. To make the Instance parallel we must sup∣pose a Gentleman as old as Methusalem, and then I confess he would be a great Curio∣sity, and ought to be valued accordingly.

Philot.

As I remember you were saying, the merit of the first Gentleman of the House ought to be consider'd.

Philal.

Yes, I conceive that circumstance very material, and that if upon enquiry it proves unintelligible, or unlucky, it's no small abatement to the Family. For if he Advan∣ced himself by a voluntary engaging in unjust Quarrels, he has no better pretence to Hon∣our than what a resolute and successful Pad∣der may Challenge. If he owes his Heraldry to a servile Flattery, and a dextrous Applica∣tion to the vices of Princes, the marks of their Favour are rather infamous than Hon∣ourable to his Posterity, because he is en∣nobled for those qualities, for which he ought to have been punished.

Philot.

What if the Gentility was pur∣chased, I hope we may make the best of what we have paid for?

Philal.

By all means! But then this is a sign that Worth and distinguishing Quali∣ties were wanting, otherwise the Honour had been conferred Gratis. The same may be said when Arms or Titles are given at the Instance or recommendation of a Favorite, for this is down-right begging for Quality, and looks more like an Alms than an Ho∣nour. Farther it's a lessening to a mans No∣bility, when the Reason and Grounds of it are unknown, for if his Rise had been de∣rived from worthy and creditable Causes, he would in all likelyhood have been as certain∣ly acquainted with them, as with his Arms; It being both easie and for the Reputation of the Family, that Records of this nature should have been preserv'd, and therefore the loss of them seems rather to proceed from Design than Neglect. In short, if the first Principles of Honour happen to be thus coarse, or counterfeit, it's not in the power of time to mend them: A Pebble or Bristol stone will not change their natures, and improve into Diamonds, though they are laid up a thousand years together.

Philot.

Hark you Mr. I doubt your Effects (if you have any) have lain but a little while in the Heralds Office.

Philal.

Probably as long as your Wor∣ships: But I take it to be much more a Gen∣tlemanly quality to discover such unsociable

mistakes than to abett them. If we are ca∣pable of understanding any thing, it must undoubtedly be more creditable to promote good humour and modesty in Conversation, and give men right Apprehensions of them∣selves; than to flatter them into groundless Conceits, and make them believe they may be truly Great, and yet good for nothing. To maintain such indefensible and dangerous Principles of Honour, which not only impose upon our Understandings, but emasculate our Spirits, and spoyl our Temper, and tend only to the nourishing of Idleness and Pride; is in my opinion no very Heroical under∣taking.

Philot.

Then I find we must come to the Merits of the Cause as you call them, and examine upon what foundation the Family stands.

Philal.

I think that is the only way to know what we have to trust to, and how far we may insist upon the advantages of Birth.

Philot.

What are the usual steps to Ho∣nour?

Philal.

I suppose one of these three, Learn∣ing, Commerce or Arms. The pretences of Learning have been examined already; To which I shall only add, that if a Person whose mind is enlarged, and beautified with all sorts of useful Knowledge, is notwithstanding

obliged to Modesty, and Sobriety of thought, then certainly those who claim under him, and are wise only by Proxy, ought not to grow too big upon their Relation to the Muses. To Proceed, Commerce is another Expedient which often distinguishes a man from the vulgar. For Trading raises an Estate, and that procures Honour, so that in this Case Wealth is the main of the merit, and that which is chiefly insisted on by those who inherit it. But here we ought to be very cautious and meek-spirited, till we are as∣sured of the honesty of our Ancestours, for Covetousness and Circumvention make no good Motto for a Coat. And yet your men of Trade are too often assisted in their Fortunes by these Qualities.

Philot.

I think you are too hard upon them, and believe they may come into their Estates by more accountable methods, viz. by their Industry, by Understanding how to make use of all fair advantages, and by the luck of a good Acquaintance.

Philal.

I grant there is a great deal of Good Faith, Frankness and Generosity to be found among Tradesmen, and that such Professions are necessary to the convenience and splendor of Life, and being thus useful ought to be esteemed Honourable. But their being used to value small gains is apt (with∣out care) to make them contract a narrow∣ness

of Spirit, and to stand too much to the point of Interest.

Philot.

What is that which they call the Mystery of Trade?

Philal.

A great part of it consists in the skill of over-reaching their Customers, which Science, I fear is not learned meerly for Spe∣culation.

Philot.

Possibly it may be for Caution, that they may not be imposed on by others.

Philal.

I am willing to think so, however these Arcana Officinae, are counted such Essen∣tials, that except an Apprentice is fully in∣structed how to Adulterate, and Varnish, and give you the Go-by upon occasion, his Ma∣ster may be charged with Neglect, and sued for not teaching him his Art, and his Trade.

Philot.

It seems then he cannot be an Honest Man, except he teaches his Servant to play the Knave.

Philal.

Granting your Inference, yet you know a Man may understand his Weapon bet∣ter than his Neighbour, and notwithstanding be of a very peaceable inoffensive Temper. However, when the Rise of the Family is owing to such an Original, a Man has a par∣ticular Reason not to flourish too much upon the glitter of his Fortune, for fear there should be too much Alloy in it. For some People are forced to climb in a very mean and servile posture. They must Flatter, Deceive, and

Pinch; use their Neighbours, and themselves too, very unkindly, before they can gain their Point. So that if the Ancestour had not been remarkably Little, his Posterity had never been reputed Great.

Philot.

But what needs all this Scruple? Why should I enquire so anxiously how my Ancestors came by their Estate? Let their Merit be as small as you please, the Revenue will not sink upon this Score. Now, if you considered the Sovereignty of Mony, how it commands Honor, and Beauty, and Power, how much of Ornament, and Defence, and Pleasure there is in it; you would allow us to be a little Uppish upon the Matter: for when a Man has such a Universal Instrument of Delight, and is Master of that, which is Ma∣ster of every thing else, he ought visibly to Congratulate his Happiness, and pay himself a particular Respect.

Philal.

If I could purchase a parcel of new Senses, and some pretty undiscovered Curiosi∣ties to please them with, I confess I should be more desirous of growing Rich than I am.

Philot.

What though you cannot buy any new, you may please the old ones better, and make one Sense go as far as two, with Po∣verty.

Philal.

I am not altogether of your mind; besides if my Understanding does not im∣prove proportionably, I am only in the fairer way to be more a Brute.

Philot.

Understanding! Mony will buy good Books, and though the Owner should should not know how to use them, yet if has an Estate, he will never want People to make him believe he has Sense, which will be in a manner as well, for Pleasure con∣sists mostly in Fancy.

Philal.

I don't envy such a one the enter∣tainment of his Imagination, though I believe it is much short of the transports of Lunacy: but withal I think that folly and madness are no proper Judges to pronounce upon the Ad∣vancements of human Nature. But to re∣turn to the Argument, no person can be Great by being Owner of those things which wise Men have always counted it a piece of great∣ness to despise. To which I must add, that it is not the possessing, but the right manage∣ment of any valuable Advantage which makes us Considerable. He that does not employ his Fortune generously, is not to be respected merely because he has it. Indeed if a Man gives me part of his Estate, I am bound to make him an acknowledgment; but I am not obliged to honor him because he is pleased to keep it to himself.

Philot.

Well! Since Merchandize is some∣times liable to exceptions, and antient Wealth has no right to challenge Worship, and Homage. Pray what do you think of Nobi∣lity raised by Arms? I hope here you will

grant the Materials are all shining, and solid. And when an Ancestour works out his For∣tune by great and hazardous Undertakings, by contempt of Danger and Death, and all the instances of an Heroick Gallantry; is it not highly reasonable his Descendants should share his Honor, as well as his Inhe∣ritance? Nay, they seem obliged, in justice to his Memory, to have some stroaks of Great∣ness and Reserve in their Carriage. They might better be Profuse in their Expences, than their Familiarities. The wasting his Estate, and razing him out of the Heralds Books, is scarce more injurious to his Name, than the heedless Condescensions of his Fa∣mily. For by such ill managed Humility, they do as it were Prostitute his Quality, mingle his Ashes with ignoble Dust, and de∣face the Monuments and Distinctions of his Merit.

Philal.

I confess a Man ought to be civil to his Generation, but not to that degree as to plague the Living, only in Ceremony to the Dead. And I may say farther, that a Noble Ancestor, does not desire his Posterity should pretend to honor him this way, except his Qualities, as well as his Name descend upon them. A person truly Great, is never fond and unreasonable; he hates to see Folly Ido∣lized, though it be in his own Children; and had rather have his Memory buried in

Oblivion, than his Honor should be Usurped by a Degenerate insignificant Off-spring. Be∣sides, the reasons you assign why Martial Men ought to be valued by after-Ages, seem to be common to other pretences to Nobility.

Philot.

I am sorry if they appear so, since I designed them chiefly for the advantage of Arms. For in my judgment, the Profession of a Soldier has a particular, and paramount Title to Honor. For can there be a more ex∣traordinary instance of Greatness, than for a Man to be undismayed amidst so many horri∣ble Instruments and Images of Death? To expose his person as freely as if he knew him∣self immortal, and to fear nothing but Obscu∣rity and Disgrace? And therefore though there are many other creditable Employments and Accomplishments, yet there is a tran∣scendent, and almost an astonishing Great∣ness and Gracefulness in Valour. It has some∣thing more illustrious and sparkling, more Noble and Majestick than the rest.

Philal.

Hold! You are going to describe Alexander or Cesar; do you think that every Field, or Charge in Gules, can pretend to all these fine things? This must be examined farther by and by: at present I shall only observe to you, that though I have a great esteem for a Gentle∣man of the Sword, and don't in the least intend to lessen the just Character of Military Glo∣ry; yet I conceive there is another Pro∣fession,

which possibly does not glitter alto∣gether so much upon the Sense, but for all that, if you touch it 'twill prove right Sterling.

Philot.

What Profession do you mean?

Philal.

That of Learning; therefore if you please, I will just glance upon the Advantages of Learning without interposing my judg∣ment by way of comparison.

Philot.

Do so, for I think you had need say some kind things upon this Argument, to make amends for the freedom you took with it in our former Conference.

Philal.

Don't mistake me, I am conscious of no Injury, and therefore design nothing by way of Reparation.

Philot.

Take your Course.

Philal.

1. Then not to mention that Learn∣ing is an improvement of our Minds, which is the noblest part of us. I say not to menti∣on this, you may please to take notice, that without some share in this accomplishment, War it self cannot be successfully managed. Without the assistance of Letters, a Man can never be qualified for any considerable Post in the Camp. For Courage and Cor∣poral Force, unless joyned with Conduct, and reach of Thought (which are the usual effects of Contemplation) is no more fit to command than a Tempest; doing for the most part more harm than good, and destroying it self by its blind and ill directed motion.

It is Learning which teaches a General the successes and events of Action in former Ages, which makes him better able to judge of his present preparation. It instructs him how to take advantage of his Enemies, and avoid those miscarriages which have been fatal to others before him. It teaches him how to Fortifie and Assault, how to manage the diffe∣rence of Ground and Weather. It lets him into the knowledge of Human Nature, and shews him how to understand the Tempers of other men, and to govern his own. It dis∣covers by what secret Springs the Passions are moved, what are the most probable Causes of Hope and Fear, of Resolution and Cowar∣dise; and how strangely they are mixed, and varied according to the difference of Cli∣mates, Governments, Conditions, and Oc∣cupations, especially according to the different Age, Temper, Interest, and Experience of those who are in Power.

Philot.

Yes, no doubt it teaches a Man to take a Soul in pieces, as easily as a Watch! If ever I heard such Conjuring!

Philal.

Pray be not so sharp, the Discourse is not so Romantick as you suppose.

Philot.

Go on.

Philal.

Secondly, I observe that the Ad∣vantages of Learning are more lasting and extensive than those of Arms. The Courage of a Soldier, does his Country not much

service after his death, the benefit of it being usually confined to one Age: whereas by the knowledge of Men and Things, Publick Pro∣visions for Society are framed, and the Con∣stitution adjusted to the Temper, and Conve∣nience of the People; of the happy effects of which, remote Posterity is often sensible. And as the Consequences of Valour, seldom reach beyond the death of him who shewed it, so there are few the better for it, except those a Man engages for; which are com∣monly none but his Countrymen. But Learning, by inventing and improving Arts and Sciences, scatters its Favours in a much larger compass; becomes a universal Benefa∣ctor, and obliges mankind in its most com∣prehensive Latitude of Place and Time.

Philot.

I hope you will grant that Learning must fly to the Protection of the Sword to secure its quiet, and all the profits accrewing from thence. For in earnest, Notions, and Syllogisms, are very defenceless things against Violence. If we had nothing but Philosophy, Statutes and Reports, to secure the Peace; our Meum and Tuum were but in an ill con∣dition.

Philal.

I agree with you, and shall just add in the third place, That the successes of Learn∣ing are naturally of a very innocent Tendency, and under good management prejudicial to none. The Conquests of Arts are not like

those of Arms, gained by slaughter, and at∣tended with ruin and desolation. No, Here is nothing routed but Ignorance and Error, nothing destroyed but obstinate Humour, and savage Disposition:

Emollit mores nec sinit esse feros.

But a Martial Man, except he has been sweetned, and polished by a Lettered Edu∣cation, is apt to have a tincture of sowerness, and incomplyance in his Behaviour. And therefore if you observe your old Heroes in Homer, (for want of being Book-Learned) were none of the Gentilest Men. What a rugged tempestuous, unconversable Mortal was Achilles; I could never fancy that same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Philot.

Well! I perceive it is requisite for a Man to get some Sense to his Courage if he can: but have we not lost all our Pride, and gone somewhat off from the Point?

Philal.

No, We have only fetched a Com∣pass, and thrown our reasoning more into a Circle to invest the Place; and now we will come on directly, and make a little Assault, only to try the strength of the Garrison.

Philot.

Very Soldier-like! In plain English I doubt you are attempting to shew that it is not so much the Profession of Arms, as the unexceptionable management of that Profes∣sion which makes a Family honourable.

Philal.

Yes. Therefore before we fall too much in love with the Buff in the Wardrobe; we should examin whether the War was just, whether our Ancestor fought in defence of his Prince and Country, or let himself out to any person who would hire him to mur∣ther. We should consider whether the En∣terprize was Great and Dangerous; whether the Advantages were gained by open Bravery and Resolution, or were no more than the effects of Chance, of Treachery, or Surprize. And though a Man can give a creditable An∣swer to all these Questions, he should then re∣member there are a great many persons who have ventured as far as himself, and yet con∣tinue in their first Obscurity: so that had it not been his good Fortune to have fallen un∣der the Notice of his General, his Merit had been unrewarded. There are many persons who perform signal service in a Breach, or Scalado, and yet their Courage is often un∣regarded, and lost in the Crowd, and Tu∣mult of the Action, so that they get nothing but Blows for their Pains. To wind up this part of the Discourse: let the Rise of the Fa∣mily be never so considerable (I mean none but Subjects) it ought not to supersede the Industry, or stop the Progress of those who are thence Descended. For if we rely wholly upon the Merit of others, and are Great only by imputation, we shall be esteemed by none

but the injudicious part of the World. To speak out, if neither the advantages of For∣tune and Education (which often concur in these Cases) the expectation of others, nor the Memory of worthy Ancestors, if none of these Motives can prevail with a Man to furnish himself with Supravulgar and Noble Qualities, this is an argument that he is either under a natural incapacity, or else has abandoned himself to Sloth, and Luxury. And without dispute he is most emphatically mean, who is so under the greatest advan∣tages and arguments to the contrary. So that the Lustre of his Family serves only to set off his own Degeneracy, it does Facem proeferre pudendis and makes him the more remarkably Contemptible.

Philot.

You are smart upon the empty Sparks! And I perceive by your discourse that if we intend to set up strong, we must do something for our selves.

Philal.

Yes: And therefore I presume that Women have more reason to insist upon their Birth than Men: because they have not so fair a trial to discover their worth. They are by custom made incapable of those em∣ployments by which Honour is usually gain'd. They are shut out from the Pulpit and Barr, from Embassies, and State Negotiations, so that notwithstanding (as I believe it often happens) their Inclinations are generous, and

their Abilities great, to serve the publick; yet they have not an opportunity of shew∣ing it.

Philot.

Truly I think you need not have been so liberal to the Beau-Sex; you know they have enough to be proud of besides Heraldry.

Philal.

What do you mean?

Philot.

Their Beauty Man.

Philal.

Right, I believe that may disturb them sometimes; but they have no great reason for it. For Beauty though it's a pret∣ty varnish, yet it's of a frail Constitution, liable to abundance of Accidents, and but a short lived Blessing at the best. And waving this Consideration, it seems to be made chief∣ly for the entertainment of the lookers on. Those who are so much admired by others, can't share the pleasure of the Company without the help of a Glass; for the Eyes which shew us other Objects cannot see them∣selves. Nature seems to have laid the most graceful parts of our Fabrick out of our way; to prevent our vanity. For could some People always command a sight of their Faces, they would Narcissus like be perpetually poring upon their Handsomeness, and so be neither fit for Business, nor Com∣pany.

Philot.

To my thinking you have not cleared the Point; For why may we not

insist upon the privileges of Nature? Why should a fine Woman be so prodigal of her Beauty, make strip and waste of her Com∣plexion, and squander away her Face for no∣thing? There is no reason persons of a less agreeable aspect (except they have some o∣ther advantage) should converse with beauty upon a Level. For those who cannot fur∣nish out an equal proportion towards the plea∣sure of Conversation, ought to pay for their insufficiency in Acknowledgments. Beauty without doubt was design'd for some ad∣vantage, and if so, certainly the Owners have the best right to it.

Philal.

I grant it; and therefore it's allowa∣ble for them to set a value upon their Persons, for the better disposal of them. And farther if they have a mind to it, they may please themselves, because they are acceptable to others, which is a generous satisfaction: But when they grow humoursom they spoil all; For Pride not only raises a prejudice against their Beauty, but really lessens it. For if you observe, it paints an ill-natured Air upon their Face; and fills them with spleen and peevishness and passion, which exhausts their Spirits, and makes their blood less florid, so that their Beauty is neither so agreeable nor lasting as otherwise it would be. And if the present inconvenience will not cure them, they will do well to remem∣ber

that they must of necessity grow humble when they are old; unless they are so fan∣ciful as to doat upon Rubbish and Ruins.

Philot.

Pray let us take leave of the Ladies, and proceed to the other branch of your Division, viz. to acquired Nobility. And here methinks every thing looks unexcepti∣onable and fine upon your own Principles. For here we are beholden to none but our selves; we are not thrown up the Hill by anothers Arms, and made considerable by Diversion, or Chancemedly; but climb the ascent by plain Strength, and indesatigable Activity. Is it not a singular commendation to have our circumstances not only large and Honourable, but Independent; and al∣most to create the privileges we enjoy? Here is no gilding of a coarse substance, no bor∣rowed Glory, no faint Reflection from an Ancestour, but the Man is all bright and luminous to the Center, and shines and sparkles in his own worth. He is not Great by Genealogy and ancient Title, by the Favour of Fortune and the Labours of those he never help'd, but by Nature and Per∣formances, by having Greatness incorporated in himself. Now may not a Person who has thus distinguished himself by his Merit, make use of the Honour which has been so justly confer'd upon him, and put the Lazy and less significant in mind of their Defects?

Philal.

If you recollect your self you will find that this point concerning Acquired Nobility has been occasionally discoursed alrea∣dy: Therefore I shall only add that upon sup∣position a Man has obliged the Publick, and is remarkable for great Abilities and a gene∣rous Use of them; he would do well to remem∣ber that there are others who have ventured as far, and performed as considerably as him∣self, whose Services all miscarried as to any private Advantage, because they were not so lucky as to act under the Notice of those who were able to reward: And that many Persons well furnish'd for Employment and Honour, go out of the World as obscurely as they came in; only for want of a proper opportunity to bring them into Light, and publick View.

Philot.

What tho some People are unlucky, ought their misfortunes to be pleaded to the prejudice of Desert in others?

Philal.

No. But when a man has received so valuable a consideration for his Service as Honour and Estate, he ought to acquiesce, and not press too arbitrarily for Submission. He should not set a tax upon his Conversation, and put the Company under Contribution for Respect. Besides a Gentleman of the first Head has a particular reason to manage his Advance∣ment obligingly: For by treating the little People roughly, he does in effect but expose his Ancestours and reproach his own former Condition.

Philot.

You have so many fetches with you! But what do you think of Magistrates? In my opinion those who represent their Prince, and are the Ministers of Justice, can∣not practise that Humility and Condescension you seem to admire, with any manner of Decency, or Security to the publick. For if they don't oblige their Inferiours to Distance, their Reputation will sink, and the Majesty of the Government will be lessen'd, and then it's easie to guess what the consequence must be.

Philal.

I agree with you: Magistrates ought to assert their Office, and not make them∣selves cheap by improper Familiarities. But their Character may be over-strained. To prevent which inconvenience they may please to remember that their power was given them upon a publick account, more for the benefit of others than themselves. They are deputed by their Prince, for the countenan∣cing of Virtue, for the ease and Protection of the People, and therefore they should discou∣rage none who are regular and fair, they should shew their Authority upon nothing but Insolence and Injustice, Thieves and Male∣factors; upon those who affront the Govern∣ment, or break the Peace. There is no necessity they should bring the Air of the Bench into common Conversation, and wear their Commissions always upon their Faces.

To manage their Power thus singularly looks like a little private Design of setting up for themselves; as if they procured their Au∣thority to fright the Kings Liege Subjects, and to over-awe the Neighbourhood into a greater Reverence.

Philot.

But if they should happen to take too much upon them, are the People to slight them upon this account?

Philal.

By no means: the Authority ought to be consider'd let the Men be what they will. However in general I observe that the best way to secure Observance, is not to insist too violently upon it. For Pride is a most unfortunate Vice, other Immoralities usually gain their Point, though they lose more another way; but a Proud man is so far from making himself Great by his haugh∣ty and contemptuous Port, that he is usually punished with Neglect for it: and that Disdain with which he treats others, is returned more justly upon himself: which may be done without much difficulty, in regard Honor is not become a property so far as to have all it's Appurtenances bounded and fix'd by Law. The Circumstantials and oftentimes the most pompous part of Ce∣remony, are arbitrary and undetermined. For we are not told either by Statute, or Common Law how many Bows a Su∣periour of such a degree may expect from

us, nor how low we are to make them, nor how often the terms of Respect are to be used in our Application.

Philot.

What do you mean?

Philal.

I mean that it is not settled by Act of Parliament, how many Sirs and Madams, a Discourse of such a length is to be sprinkled with; and therefore a cross-grained Fellow, will tell you he has his Betters upon their Good Behaviour: if he likes their humour, he will be as liberal to them in acknowledgments as they please; if not, he shall take the freedom to hold his hand, and let them help them∣selves how they can.

Philot.

Well! I cannot reconcile this self-denying Humour you are contending for to the Character of a Gentleman. Such an un∣toward management of Fortune and Honour as this is, argues either that a Man wants Sense to understand his Condition, or Spirit to maintain it. To throw away the Prerogatives of our Birth, or the rewards of our Industry, at such a careless Cynical rate, is a sign of a Rustick inapprehensive meanness, and that we have not the least inclination to Greatness in us. For those who desire to be Great, will endeavour to excel, and those who excel will be sure to shew it; for the Essence of Great∣ness lies in Comparison. A tall Man loses the advantage of his Stature, unless he stands streight, and overlooks his Neighbour.

Philal.

Methinks you are somewhat out in your notion of Greatness.

Philot.

Let us hear if you can hit it better.

Philal.

To speak freely, I conceive it a much more substantial and better natured thing than you have made it. Greatness cer∣tainly does not consist in Pageantry and Show, in Pomp and Retinue; and though a person of Quality will make use of these things to a∣void Singularity, and to put the Vulgar in mind of their obedience to Authority, yet he does not think himself really the bigger for them: for he knows that those who have neither Honesty nor Understanding, have oftentimes all this fine Furniture about them. Farther, To be Great, is not to be starched, and for∣mal, and supercilious, to swagger at our Foot∣men, and browbeat our Inferiours. Such a Behaviour looks as if a Man was conscious of his own insignificancy, and that he had nothing but Outside, and Noise, and ill Humour, to make himself Considerable with. But he that is truly Noble, has far different Senti∣ments, and turns his Figure quite another way. He hates to abridge the Liberties, to depress the Spirits, or any ways to impair the satisfaction of his Neighbour. His Greatness is easie, obliging, and agreeable, so that none have any just cause to wish it less. And though he has a general kindness for all Men, though he despises not the mean∣est

Mortal, but desires to stand fair in the Opinion of the World, yet he never courts any Man's Favour at the Expence of Justice, nor strikes in with a Popular Mistake. No, He is sensible it is the part of true Magnani∣mity to adhere unalterably to a wise Choice: not to be over-run by Noise and Numbers, but to appear in defence of injured Right, of neglected Truth, notwithstanding all the Censure and Disadvantage they may some∣times lie under. To conclude his Character, A Great Man is affable in his Converse, gene∣rous in his Temper, and immoveable in what he has maturely resolved upon. And as Prosperity does not make him haughty and imperious, so neither does Adversity sink him into meanness and dejection: for if ever he shews more spirit than ordinary, it is when he is ill used, and the World frowns upon him. In short, he is equally removed from the extremes of Servility and Pride; and scorns either to trample upon a Worm, or sneak to an Emperor.

Philot.

In earnest, you have described a Person of Honor: And I am so far pleased with the Character, that I would give all I am Master of to make it my own. But can we receive no other Advantages from Nobility, but what have been hinted already?

Philal.

All that I can think of at present, are these following.

First, It gives a fair occasion to excite the generosity of our Minds, and disposes us to the imitation of great Examples, that so we may not seem unworthy our Predecessours. Indeed, a Man is bound in justice not to im∣pair the Reputation, not spoil the Breed of the Family: but to hand down the Line to his Posterity, at least with the same good Condi∣tions he received it.

Secondly, These Privileges of Birth may serve to check an insolent Humour in others, who behave themselves contemptuously to∣wards us upon lesser, or but equal pretences.

Thirdly, A Man may make some Ad∣vantage this way, when he falls undeservedly under Publick Disgrace, or is unrighteously Oppressed. For in such a Case, the mention of his Ancestours seems free from all suspicion of Vanity, and may fairly be interpreted to proceed either from self-Defence, or greatness of Spirit.

Fourthly, The same may be done when any Office or Promotion, may Legally be claimed by vertue of an honourable Condi∣tion. For example, If a Man should put in to be one of the Knights of Malta, he might modestly enough publish his Pedigree, and prove his six Descents, against a less qualified Competitor.

Philot.

If you are at a stop, I think I can carry your concessions somewhat farther. For,

as I remember, it has been granted already, that the common People may pay a Respect to Quality, though you mortifie the Pleasure a little severely in those who receive it.

Philal.

May pay a Respect, call you it? I say they must. For not to mention that Gentlemen have generally a greater share of Fortune and Sense too, than those of vulgar Condition; not to mention this I say, if they had nothing to plead but their Quality, they ought to be regarded upon that Score, because the State sets a value upon it, and that for publick and considerable Reasons.

Philot.

I perceive if a Man will but stay and hear you out, you are civil enough at the last. Pray what are we to do next?

Philal.

Why, now I could run a Discourse with you upon the inconveniences of Pride: and snew you in particular, what an uncon∣querable Aversion it gives all Mankind against us, when we are overgrown with it. How it multiplies, and conceals our Defects from us, and makes us do a thousand silly things, with∣out taking notice of them. How it makes us a Prey to Flatterers, and puts us to great Expences only to be laughed at. I might de∣bate with you, how it spoils Conversation, and takes away the pleasure of Society. How often Families, Kingdoms, and Churches are embroiled, and the World turned topsiturvy by this Vice. These and many other ill con∣sequences

of Pride might be enlarged upon; but this part of the Argument is, I conceive, more proper for Divines, and therefore I shall pursue it no farther.

Philot.

Well moved! For now I think it is almost time to give over.

Philal.

I won't tire you.

Your humble Servant.