A Treatise of the Laws of Nature. Richard Cumberland

they have not boldness to despise Things so high above them. If he once debaseth himself, so as to be mov’d with Injury, or Contumely, he can never be secure; whereas Security is the proper Good of the Wise-Man.”³⁴ If Pride and Stomachfulness had not been one of the Stoicks Cardinal Virtues, they could not have applauded Cato’s barbarous Self-Murder, “who scorn’d to be a Petitioner to any, either for his Death, or his Life, and was a contemner of all Powers.”³⁵ They call themselves great Men, and accordingly found their Happiness, not upon the Favours of God and true Piety, but upon their Greatness of Spirit, the Greatness and Stoutness of an high invincible Mind;³⁶ whence their Virtue becomes a sort of Self-magnifying and Self-deifying, which is but an illegitimate kind of Bravery of Spirit, incongruous to their Condition as Creatures, much more incongruous to frail miserable Men, and most of all incongruous to wicked miserable Sinners. Nor is there any Thing more distastful to a truly pious Mind, than the haughty Pharisaical Humour of these Philosophick-Pagan Magnificoes swaggering with their Virtue, their Magnitude, their Celsitude, their Altitude, their Fortitude, their Beatitude. Pride suggested that Stoical Maxim of Heraclitus. “The Wise need not any Friends.” Whence all the wonderful Provision, which Divine Grace has made for a World of wicked Sinners, was lost upon these Philosophers; for they that need no Friend, need no Saviour, or Salvation. They were able to live of themselves, and had an imaginary Happiness of their own making, wherein they took Satisfaction and Content; they look’d upon their Philosophy as the Perfection of Wisdom and Virtue, in it-self and to them; and thought, both themselves and their Institution, far Superiour to Popular Mankind; and, therefore, it was but agreeable to their Philosophick Grandeur and Magnificence, to contemn Christianity, which is a popular Institution, design’d for, and adapted to, the Salvation of miserable Sinners; whereas they were rais’d to a Superiority above Sin and Misery, and suppos’d themselves nothing less than Divine Men, and Kings, Jupiter’s Sons and Peers, and petty Deities. “It must be something Super-Human, Celestial, and Magnificent, that constituteth the Wise-Man. If thou ask, What that is? As God and his Beatitude is Constituted, so is the Wise-Man.”³⁷ Chrysippus affirmed, “That the Happiness of Jove is in no respect more Eligible, nor more Fair, nor more Venerable, than that of the Wise-Man.” Virtues are thought to be true and genuine, when they are lov’d and desir’d for their own sake; but it appears, from the Stoicks Elation of Mind, that when Virtues are desir’d for their own sake, in a way of Separation from God, and without any Relation to him, they are proud and tumid, and are rather Vice than Virtue. Plato is much more modest in his Accounts of Virtue, than the strutting Stoicks; yet some of the Stoick’s principal Maxims, which nothing but Pride inspir’d, particularly that eminent One, “The Wise-Man is self-sufficient,” are derived from Socrates and Plato. Pride made Plato an envious Man, Socrates an ireful Man, the Cynick a Boaster in his great Atchievements in the Conquest of Vice. The best of these Masters alloweth us μεγαλοϕρονἕιν, “to be proud of the Conquest of any Vice.”³⁸ And, “We rightly glory in our Virtue,” saith Cicero, a great Wit, but a very vain-glorious Man, who also complaineth to his Wife, “Neither the Gods, whom thou hast most chastly serv’d, nor Men, whom I have constantly sav’d, have requited us.”³⁹

      These Philosophers have been justly call’d, what they certainly were to a Crime, Animals of Glory, and Traffickers for Fame; yet so, as to be great Adversaries to the Appetite of Vain-Glory, as appeareth from the Tenor of their Philosophy. They despis’d the Popular Pagans, their Judgment, Fame, Pomp, Acclamations, and Applause, at a great Rate; they expatiate upon the Emptiness of Fame, as also, how narrow, inconstant, and devoid of Judgment it is; and the Folly and Iniquity of those who affect it; that we ought to consider the Quality of Persons that praise, or dispraise; that Fame is one of those Things, which are not in our power, which others give and take away at pleasure; and therefore, say they, they are Fools who affect it, that desire to be esteem’d Beneficent for doing Good; who suppose, that the Applause of such is of great Moment, that know not themselves, and would be had in Admiration by those, who themselves call Mad: That Fame and Honour is not worth the while, being but a mere noise and clattering of Tongues, some Body telling these Things to some Body; they that praise another, soon dispraising him, and both being quickly buried in Oblivion: Good is not the better for being prais’d; we should be indifferent whether we do our Duty, disprais’d, or prais’d: The Lovers of Good practise it, as Lovers enjoy one another, secretly, without desiring any Hearers, or Spectators, to praise them: That we ought not to accept the Praise and Approbation of ill Men, nor guide our Life by the Opinion of the Injudicious, nor place our Happiness in the Minds and Thoughts of others, nor so much as take into our Thoughts what others say, or think, of us. Some that were not Stoicks⁴⁰ count themselves mean Proficients, except a Reproach be as welcome to them, as a Mark of hearty Approbation. The Stoicks exercise themselves to an indifferency as to Praise and Dispraise; and, notwithstanding their Pharisaical Humour in other respects, in all Things to avoid Ostentation, and to do nothing for Opinion. They are urgent with Men, to chuse that which is Good, because it is Good, and not for popular Opinion; and some of them will not stretch out a Finger for a good Fame.⁴¹ They deride the Ambitious and Vain Glorious, ridicule their Folly, who are puffed up with Honour, neither admire, nor desire Greatness, (some thinking Riches and Principalities inconsistent with virtuous Living,⁴²) hugely disparage a great Name and Fame after Death; forewarn all that will be Philosophers, to expect Derision and Reproaches at their Entrance upon the Philosophick Life; teach them to bear Reproaches well, with great Equanimity and Benevolence; to do well, tho’ it expose them to Disgrace, and not to desist from good Practice, nor to fear Contempt, but to contemn Infamy. In this their Doctrine they were much more severe, than those who suppose, “Ambition to be of use in correcting the other vicious Affections, but must itself be put off in the last Place, as Plato hath call’d it the last Coat.”⁴³ But their Pride and Arrogance was of an unpopular Kind, mix’d with a vicious Affectation of Vain-Glory; for the Greek Philosophers usually reproach’d one another with their Vain-Glory;⁴⁴ thus Antisthenes, Crates, Diogenes, Plato, Pyrrho, were reproach’d by their Fellow-Philosophers; Socrates espied it thro’ the Holes of Antisthenes’s Cloak; and of Socrates himself, perhaps, Cardan has made a right Judgment, “That he was extremely desirous of Glory, altho’ he most of all dissembled this.”⁴⁵ They glory’d in their contempt of Glory, supposing that a contempt of Glory was the best way to obtain it. Therefore, tho’ they may justly be accounted Animals of popular Glory, yet their Philosophy was a great Adversary to the Appetite of it, and they reproach’d one another with it, as a vicious Affection.

      The Stoicks, in consequence of their excessive Pride, were too stout to humble themselves under the afflicting hand of Providence. The Platonists will not always allow this Supposition, “That Calamities are from a divine Hand,” or, “That God is the Dispenser, both of Things Good and Evil to us.”⁴⁶ But the Popular Pagans were not too high to be humbled; they looked upon their Calamities, as the Effects of the Anger of their Gods, acknowledg’d their Dependence upon them, and, in any great Distress of their Affairs, betook themselves to their most humble Supplications, in order to atone their Displeasure, and gain their Favour.

      One of the bravest Exploits, which the Philosophick Pagans constantly celebrate, is the killing of Tyrants, and delivering Cities and Nations from them. The Practice of this applauded Virtue occasion’d the Torture of Zeno Eleates, who is said, to have kept the Doctrine of Parmeendes inviolate as Gold in the Fire, “And by his Deeds he shew’d, that a great Man feareth nothing but to be base; that it is Children and Women, and Men, who have the Souls of Women, that are afraid of Pain.”⁴⁷ From which Idea of a great Man it appeareth, that the Fortitude of the Heathen Philosophers is of no better Kind than the common Military Fortitude, or the Fortitude of those celebrated Popular Pagans, Mutius and Regulus, of Cleopatra and Asdrubals Wife, who threw herself and her Children into the Fire; or of that famous Harlot at Athens,