4 SELF-INTEREST AND t SELF-LOVE. EN mean fo very well to themselves, that they forget to mean well to any other. There is feldom any gratitude in that mind where there is much felf. Intereft fets at work all forts of virtues and vices as the occafion requires. So, that intereft which we accufe of all our crimes, deferves often to be commended for our good ac tions. There is no fort of malice which felf-love does not offer to the wit for its ufe where occafion happens, and few there are who have fufficient virtue to refift the temptation. He that is to gain by the dead, generally hath but little kindness for the living. Self-love is the greatest of all flatterers, and more fubtle than the moft fubtle man in the world. Intereft, which blinds fome people, enlightens others. We often fancy that we love the perfons, who are greater in power than ourselves, when it is intereft alone that is the cause of this kindness. We devote not ourselves to them for the good we defire to do them, but for the good we wish to receive from them. Prudence, Prudence, which conducts all human affairs, is nothing more than a circumfpect and well-informed. felf-love its oppofite is inconfideratenefs and blindnefs. Self is often a fanctifier of actions, which in others, we thould have no doubt to condemn. Virtues are loft in intereft, as rivers are loft in the fea; and yet there are ftill more people free from interest than from envy. We forego our intereft with more ease than we do our tafte. Our felf-iove bears more impatiently the condemnation of our inclinations, than of our opi nions. A The fondness or indifference which the philofophers had for life, was nothing but a relish of felf-love, which ought no more to be difputed, than the relish of the palate, or the choice of colours. The name of virtue is more ferviceable to our intereft, than any vice can be. We should have but a small share of pleasure, were we never to flatter ourselves. Self-love and focial love are the fame. To labour for the advantage of others, is of all the fpecies of felf-love, the moft refined and delicate, and is the most certain way to accomplish its ends. It is lending at intereft under the appearance of giving. all. Magnanimity defpifes all, in order to obtain The The education we commonly give young people, is a fecond felf-love, with which we inspire them. There is no paffion in which self-love reigns so powerfully as in love; we are always readier to facrifice the ease of those we love, than to part with our own. We are not fenfible of our good or ill fortune, but in proportion to our felf-love. Interest speaks all forts of languages, and acts all forts of parts, even that of the disinterested person. We take more pleasure to see the persons, that we have done good to, than those that have done good to us. Self-love makes every one believe foolishly that what is done through decorum is a juftice paid them. Though we are convinced that proteftations of esteem are false, yet we prefer them to fincerity; because this falfhood has an air of respect on some occafions, where candour and truth would be offenfive. Self-love, rightly defined, is far from being a fault; as the man that loveth himself right, will do every thing else right. Self-love is often rather arrogant than blind it does not hide our faults from ourselves, but perfuades us, that they escape the notice of others, and difpofes us to refent cenfures, left we fhould confefs them to be juft, and to claim honours that in our opinion we do not merit. SENSE. SENSE. See GOOD SENSE. TH HE reason why the pains of fhame and jealousy are so sharp is, because vanity can be of no use in supporting them. It is not the shame of having committed a wicked action, but of detection, that often gives a bad man confufion of face. A true sense of shame is the best security to virtue, and the foundation of modefty. Shame is as ftrong a check to vice, as it is a powerful inftrument of virtue. N SILENCE MAX A Y hide folly, as a vizard does an ill face, but then it is but for a time. He who offends through speech, offends rafhly; who, through filence, fafely. Silence is the wisdom of a fool, speech of a wife man. More men have loft, than ever made their fortune by the tongue, A prudent A prudent man hath his eyes open, and his mouth shut. No man ever repented of having kept filence; but many, that they have not done fo. Silence is the fafeft courfe for a man that diftrufts himself. A man may easily utter, what by filence he hath concealed; but it is impoffible for him to recal what he hath once spoken. Silence in company, if not dulnefs, or modefty, is observation, or discretion. Either be filent, or speak fomething that is better; but where it is good to fpeak, it is ill to be filent. The fullen, melancholy, auftere, grave, and filent observer is feldom beloved. Though filence is not always the mark of a wife man, yet noife and impertinence certainly dif cover the fool. Some fay that hurt never comes by filence: but they may as well fay, that good never comes by fpeech; for where it is good to fpeak, it is ill to be filent. The greatest wisdom of fpeech, is to know when and what, and where to fpeak: the time, matter, manner; the next to it, is filence. Happy is he, who knows enough to hold his tongue, and not to speak. In the company of ftrangers, filence is fafe. The tongue of a wife man lieth behind his heart; the heart of a fool behind his tongue. He |