If he has Worth in him, I can rejoice in his Superiority to me; and that Satisfaction is a greater Act of the Soul in me, than any in him which can possibly appear to me.  This Thought could not proceed but from a candid and generous Spirit; and the Approbation of such Minds is what may be esteemed true Praise.  For with the common Rate of Men there is nothing commendable but what they themselves may hope to be Partakers of, or arrive at; but the Motive truly glorious is, when the Mind is set rather to do Things laudable, than to purchase Reputation.  Where there is that Sincerity as the Foundation of a good Name, the kind Opinion of virtuous Men will be an unsought but a necessary Consequence.  The Lacedemonians, tho’ a plain People, and no Pretenders to Politeness, had a certain Delicacy in their Sense of Glory, and sacrificed to the Muses when they entered upon any great Enterprise. [2] They would have the Commemoration of their Actions be transmitted by the purest and most untainted Memorialists.  The Din which attends Victories and publick Triumphs is by far less eligible, than the Recital of the Actions of great Men by honest and wise Historians.  It is a frivolous Pleasure to be the Admiration of gaping Crowds; but to have the Approbation of a good Man in the cool Reflections of his Closet, is a Gratification worthy an heroick Spirit.  The Applause of the Crowd makes the Head giddy, but the Attestation of a reasonable Man makes the Heart glad.

What makes the Love of popular or general Praise still more ridiculous, is, that it is usually given for Circumstances which are foreign to the Persons admired.  Thus they are the ordinary Attendants on Power and Riches, which may be taken out of one Man’s Hands, and put into another’s:  The Application only, and not the Possession, makes those outward things honourable.  The Vulgar and Men of Sense agree in admiring Men for having what they themselves would rather be possessed of; the wise Man applauds him whom he thinks most virtuous; the rest of the World, him who is most wealthy.

When a Man is in this way of Thinking, I do not know what can occur to one more monstrous, than to see Persons of Ingenuity address their Services and Performances to Men no way addicted to Liberal Arts:  In these Cases, the Praise on one hand, and the Patronage on the other, are equally the Objects of Ridicule.  Dedications to ignorant Men are as absurd as any of the Speeches of Bulfinch in the Droll:  Such an Address one is apt to translate into other Words; and when the Different Parties are thoroughly considered, the Panegyrick generally implies no more than if the Author should say to the Patron; My very good Lord, You and I can never understand one another, therefore I humbly desire we may be intimate Friends for the future.

The Rich may as well ask to borrow of the Poor, as the Man of Virtue or Merit hope for Addition to his Character from any but such as himself.  He that commends another engages so much of his own Reputation as he gives to that Person commended; and he that has nothing laudable in himself is not of Ability to be such a Surety.  The wise Phocion was so sensible how dangerous it was to be touched with what the Multitude approved, that upon a general Acclamation made when he was making an Oration, he turned to an intelligent Friend who stood near him, and asked, in a surprized Manner, What Slip have I made? [3]