Vix ea nostra voco—­

  Ov.

There are but few Men, who are not ambitious of distinguishing themselves in the Nation or Country where they live, and of growing considerable among those with whom they converse.  There is a kind of Grandeur and Respect, which the meanest and most insignificant Part of Mankind endeavour to procure in the little Circle of their Friends and Acquaintance.  The poorest Mechanick, nay the Man who lives upon common Alms, gets him his Set of Admirers, and delights in that Superiority which he enjoys over those who are in some Respects beneath him.  This Ambition, which is natural to the Soul of Man, might methinks receive a very happy turn; and, if it were rightly directed, contribute as much to a Persons Advantage, as it generally does to his Uneasiness and Disquiet.

I shall therefore put together some Thoughts on this Subject, which I have not met with in other Writers:  and shall set them down as they have occurred to me, without being at the Pains to Connect or Methodise them.

All Superiority and Preeminence that one Man can have over another, may be reduced to the Notion of Quality, which, considered at large, is either that of Fortune, Body, or Mind.  The first is that which consists in Birth, Title, or Riches, and is the most foreign to our Natures, and what we can the least call our own of any of the three Kinds of Quality.  In relation to the Body, Quality arises from Health, Strength, or Beauty, which are nearer to us, and more a Part of our selves than the former.  Quality, as it regards the Mind, has its Rise from Knowledge or Virtue; and is that which is more essential to us, and more intimately united with us than either of the other two.

The Quality of Fortune, tho a Man has less Reason to value himself upon it than on that of the Body or Mind, is however the kind of Quality which makes the most shining Figure in the Eye of the World.

As Virtue is the most reasonable and genuine Source of Honour, we generally find in Titles an Imitation of some particular Merit that should recommend Men to the high Stations which they possess.  Holiness is ascribed to the Pope; Majesty to Kings; Serenity or Mildness of Temper to Princes; Excellence or Perfection to Ambassadors; Grace to Archbishops; Honour to Peers; Worship or Venerable Behaviour to Magistrates; and Reverence, which is of the same Import as the former, to the inferior Clergy.

In the Founders of great Families, such Attributes of Honour are generally correspondent with the Virtues of the Person to whom they are applied; but in the Descendants they are too often the Marks rather of Grandeur than of Merit.  The Stamp and Denomination still continues, but the Intrinsick Value is frequently lost.

The Death-Bed shews the Emptiness of Titles in a true Light.  A poor dispirited Sinner lies trembling under the Apprehensions of the State he is entring on; and is asked by a grave Attendant how his Holiness does?  Another hears himself addressed to under the Title of Highness or Excellency, who lies under such mean Circumstances of Mortality as are the Disgrace of Human Nature.  Titles at such a time look rather like Insults and Mockery than Respect.