TO proceed then with some Method, as well as much Brevity, I conceive, it will be no unfit Way to come to a Resolution in our Inquiry, if I First set down and enumerate the chiefest Things, that, in the estimation of Intelligent Men, do, as if they were so many Ingredients, make up what we call Magnanimity or Greatness of Mind, That not being a single Starr, but a Constellation of elevated and radiant Qualities; and then shew, that Religion, especially That of the Christians, is, at least, consistent with each of these, if it do not also promote it. But in this Enumeration, thô I shall, ex abundanti, take in some Qualities, that are not Essential to Greatness of Mind, but rather Accessions to it; yet I shall not scrupulously distinguish those Things that are necessary to compleat it, and Those that are partly some of them Signs, and some of them Effects of it; hoping from your Equity, that these additional Things will be thought to make full amends, if, through Haste or Mistake, I should chance to have omitted any Property, that you may judge to belong to the true Notion of Generosity.
I shall, in the following Discourse, take it for granted, (and I hope I need not tell you, that I do so) that as we think not Masons, but Jewellers, fit to judge of the Genuineness and Value of precious Stones; so you will allow me to take the Notion and Measures of Greatness of Mind, not from the Opinions of the Injudicious Vulgar, but the Judicious Estimates of Reason, improv’d by Philosophy, and enlightn’d by Natural Theology.
I know, the undiscerning Multitude, whose Judgment seems rather lodg’d in the Eye than in the Brain, when they hear Men name Greatness of Mind, are apt to fancy Something, that, like the Coronation of a King, is attended with Pomp and Splendor, and a numerous Train of Gazers, and the loud Acclamations of the People. And, at least, when mention is made of an Heroick Soul, they imagine, that it cannot be but in a great Commander, like a Roman Emperor, or a Tartarian General, that leads and defeats Armies, and desolates whole Countries, and leaves them Peopled only with Carkasses. But Reason and Religion, that look on Human things with Eyes untroubled by those pompous Outsides that dazle the Vulgar, can easily see a vast Difference betwixt Greatness of Fortune and Greatness of Mind. And not only Christianity teaches, that God, who is no […] Respecter of Persons, Acts 10. and 34. 2 Sam. 14. and 14. Sees not Persons as Man sees them; and that a thing that is sublime amongst Men, may be an Abomination to Him: But Philosophers themselves can easily distinguish betwixt that real Greatness, that truly belongs to the Man, and that Theatrical one, that Fortune may have annext to his Condition. And, thô they pay a peculiar Honor and Respect to great Virtue in Sovereigns, rather than in Subjects, because in the former, ‘tis more diffusively beneficial, and cannot last without resisting stronger Temptations; yet, they do not think, that a great Empire always either finds, or makes, a great Soul. And if Dignities, how high soever, be attain’d by mean Submissions, or weak Actions, they think this extrinsecal Greatness can no more make a mean Soul Great, than high Stilts can make a Dwarf a proper Man. Perhaps, they look upon Many, who, for making a great Bustle and Noise in the World, are, by themselves, and the shallow Vulgar, thought great Spirits, but as Gnats, that are in themselves small and worthless Creatures, and are really considerable for Nothing, save the Noise and the Stings wherewith they are able to disturb Mens Rest. That lucky Monarch, that overcame so great a Part of the then known World, and conquer’d Countrys, faster than one would have thought he could have travell’d over them, has this Character given of his stupendious Exploits, by the Roman Historian, that all he had done, was, That he durst well despise despicable things. And in a Poet of the same Nation, this is his Elogy,
Faelix Terrarum Praedo non utile mundo,
Editus Exemplum.
And if such Persons as They, had so little Respect for so great a Monarch, that was a lawful Sovereign; what Liberty, think you, do Philosophers allow themselves, who so little value the Favourites of Fortune, for their being so that even such as those prosperous Usurpers, Phocas, &c. that her Fondness, and the Applause of a Multitude, (as blind, perhaps, as She is painted) have seated in the Throne; Philosophers, in their Thoughts, do as well doom to a Scaffold, as Religion does to Hell. And certainly, True Greatness of Mind must be something that both Resides in the Soul, and is Perfective of it; neither of which Properties belong to any thing that Fortune can bestow: and all that outward Greatness can do, is not to make a Soul Great, but to afford one that is, the opportunity of shewing itself to be so. And all these Submissions and Respects that Custom, or Fear, or Interest make Men pay to those, whom, only their Titles, or their Places, or their Power makes Great ones, do as little argue or increase the real worth of those envied Persons, as the standing for more than formerly in an account, turns a Brass Counter into Silver or Gold. And as no less skill in Arithmetick is requir’d, to Multiply, &c. a thousand Farthings than a thousand Guinea’s, thô one of the latter, be worth almost a thousand of the former; so the ordering or disposing of all things according to the best Rules, and after the best manner they are capable of, may argue no less Greatness of Mind in a private Man, than is exercis’d by a Great Monarch, in those Actions that attract the Eyes, and busie the Tongues, of Nations. And as it usually speaks a Man a better Artist to make a Pocket-Watch, than a great Town-Clock, all the Advantage the later has of the former, consisting in the Greatness of the Matter that is wrought, and not that of the Skill, that is display’d: So it sometimes happens, that those Productions of Virtue argue a greater Soul, that make, by far, a lesser Shew and Noise. And you may remember, not only, that Socrates, notwithstanding his private, and even necessitous, Condition, was by the Oracle preferr’d to all the Grecians, when Greece was the Theatre of generous Minds: But, that a far truer Oracle than That of Delphos, pronounc’d the poor Widows Mind, and Circumstances, to have made her Mite a greater Liberality, than all that the Rich Man had bestow’d upon the Corban.1 And it is the Sentence of no worse a Judge than2 Salomon.
Let us not then from the mean Notions of the Vulgar, and the fond Opinions of common Souls, take our Estimates of so sublime and extraordinary a Quality, as Greatness of Mind. For many Things, to which they give not only their Approbation, but their Applause, are, and ought to be, as little esteem’d, if they be condemn’d by the Wise, as a piece of Brass Money, that has long past currant among the People, ought to be thought good Gold, when Refiners and Say-masters have declar’d it counterfeit. And if you ask me, What Notion then of Greatness of Mind, I am willing to allow, I shall freely tell you, that, in my apprehension, the Man that has a Great Mind, is he that uses his utmost moral Diligence to find out what are the best Things he can do, and then, without being deterr’d by Dangers, or discourag’d by Difficulties, does resolutely and steadily persue them as far as his Ability and Opportunities will serve; and This out of an Internal Principle of Love to God and Man, and with a sincere Aim, to Glorify the one, and Benefit the other.
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