I have now disabled him from the power of serving me.  Well! but that was not my design.  If I cannot arraign my own conduct, why should I, like a woman or a child, sit down and lament the disappointment of chance?  But can I acquit myself of all neglect?  Did I not misbehave in putting it into the power of others to outwit me?  But that is impossible to be avoided.  In this a prig is more unhappy than any other:  a cautious man may, in a crowd, preserve his own pockets by keeping his hands in them; but while the prig employs his hands in another’s pocket, how shall he be able to defend his own?  Indeed, in this light, what can be imagined more miserable than a prig?  How dangerous are his acquisitions! how unsafe, how unquiet his possessions!  Why then should any man wish to be a prig, or where is his greatness?  I answer, in his mind:  ’tis the inward glory, the secret consciousness of doing great and wonderful actions, which can alone support the truly great man, whether he be a conqueror, a tyrant, a statesman, or a prig.  These must bear him up against the private curse and public imprecation, and, while he is hated and detested by all mankind, must make him inwardly satisfied with himself.  For what but some such inward satisfaction as this could inspire men possessed of power, wealth, of every human blessing which pride, avarice, or luxury could desire, to forsake their homes, abandon ease and repose, and at the expense of riches and pleasures, at the price of labour and hardship, and at the hazard of all that fortune hath liberally given them, could send them at the head of a multitude of prigs, called an army, to molest their neighbours; to introduce rape, rapine, bloodshed, and every kind of misery among their own species?  What but some such glorious appetite of mind could inflame princes, endowed with the greatest honours, and enriched with the most plentiful revenues, to desire maliciously to rob those subjects of their liberties who are content to sweat for the luxury, and to bow down their knees to the pride, of those very princes?  What but this can inspire them to destroy one half of their subjects, in order to reduce the rest to an absolute dependence on their own wills, and on those of their brutal successors?  What other motive could seduce a subject, possessed of great property in his community, to betray the interest of his fellow-subjects, of his brethren, and his posterity, to the wanton disposition of such princes?  Lastly, what less inducement could persuade the prig to forsake the methods of acquiring a safe, an honest, and a plentiful livelihood, and, at the hazard of even life itself, and what is mistaken called dishonour, to break openly and bravely through the laws of his country, for uncertain, unsteady, and unsafe gain?  Let me then hold myself contented with this reflection, that I have been wise though unsuccessful, and am a cheat though an unhappy man.”