Commendation, if there were no Heaven, yet would he be virtuous.

Thus far have I treated of Honour, as it is Honefty; and I muft now confider it under that other Denomination. Every Principle that is a Motive to good Actions ought to be encourag'd, fince Men are of fo different a Make, that the fame Principle does not work equally upon all Minds. What fome Men are prompted to by Confcience, Duty, or Religion, which are only different Names for the fame thing, others are prompted to by Honour.

The Sense of Honour is of fo fine and delicate a Nature, that it is only to be met with in Minds which are naturally noble; or in fuch as have been cultivated by great Examples, or a refined Education. True Honour, though it be a different Principle from Religion, is that which produces the fame Effects. The Lines of Action, though drawn from different Parts, terminate in the fame Point: Religion embraces Virtue, as it is enjoin'd by the Laws of God: Honour, as it is graceful and ornamental to human Nature. The religious Man fears, the Man of Honour fcerns to do an ill Action: The former confiders Vice as fomething that is beneath him; the other as fomething that is offenfive to the Divine Being; the one, as what is unbecoming, the other, as what

is forbidden. Thus Seneca fpeaks in the natural and genuine Language of a Man of Honour, when he declares, That were there no God to fee or punish Vice, he would not commit it; because it is of fo mean, so base, and fo vile a Nature.

There are Perfons who treat this Principle as chimerical, and turn it into Ridicule. Men who are profeffedly of no Honour, are of a more profligate and abandon'd Nature, than even those who are acted by falfe Notions of it; as there is more Hopes of a Heretic, than of an Atheist. Thefe Sons of Infamy confider Honour as a fine imaginary Notion, that leads aftray young unexperienced Men, and draws them into real Mifchiefs, whilft they are engaged in the Purfuits of a Shadow. Thefe are generally Perfons, who, in Shakespear's Phrafe, are worn and backney'd in the Ways of Men; whofe Imaginations are grown callous, and have loft all thofe delicate Sentiments which are natural to Minds that are innocent and undepraved. Such old batter'd Mifcreants ridicule every thing as romantic, that comes in competition with their prefent Intereft; and treat thofe Perfons as Visionaries, who dare stand up, in a corrupt Age, for what has not its immediate Reward joined to it. The Talents, Intereft, or Experience of fuch Men, make

them

them very often useful in all Parties, and at all Times. But whatever Wealth and Dignities they may arrive at, they ought to confider, that every one ftands as a Blot in the Annals of his Country, who arrives at the Temple of Honour by any other Way than through that of Virtue.

Honour is a Theme whose Description has employed the Pens of the greatest Poets; but none have touch'd it with that Delicacy and Elegance as the ingenious Lord Hallifax. His Verfes fet it in fo fair and advantageous a Point of Light, and give it that Beauty, as well as Grandeur, that they deferve a Place in the politeft Pages.

Not all the Threats, or Favours of a Crown,
A Prince's Whisper, or a Tyrant's Frown,
Can awe the Spirit, or allure the Mind
Of him who to ftrict Honour is inclin' d.
Tho' all the Pomp and Pleasure that does wait
On public Places, and Affairs of State,
Should fondly court him to be bafe and great;
With even Paffions and with fettled Face,
He would remove the Harlot's falje Embrace,
Tho' all the Storms and Tempests should arise,
That Church-Magicians in their Cells devife,
And from their fettled Bafis Nations tear,
He would unmov'd the mighty Ruin bear ;
Secure in Innocence, contemn them all,
And, decently array'd in Honour fall.

Honour!

Honour that Spark of the Celestial Fire,
That above Nature makes Mankind aspire,
Enobles the rude Paffions of our Frame:
With Thirst of Glory, and Defire of Fame:
The richest Treasure of a gen'rous Breast,
That gives the Stamp and Standard to the reft.
Wit, Strength, and Courage, are wild dang❜rous
Force,

Unless this foften and direct their Course.
Of Honour, Men at first, like Women nice,
Raife maiden Scruples at unpractis'd Vice ;
Their modeft Nature curbs the struggling
Flame,

And fifles what they wish to act with Shame : But, once this Fence thrown down, when they perceive

That they may tafte forbidden Fruit, and live;
They stop not here their Course, but fafely in,
Grow strong, luxuriant, and bold in Sin:
True to no Principles, prefs forward still,
And only bound by Appetite their Will;
Now fawn and flatter while this Tide prevails,
But fhift with every veering Blaft their Sails.
On higher Springs true Men of Honour move,
Free is their Service, and unbought their Love.
When Danger calls, and Honour leads the
Way,

With Joy they follow, and with Pride obey.

True

a

True Honour is, in a great Measure, confined to what we, in other Words, might term Fortitude; a Virtue that implies Firmness and Strength of Mind which enables us to do and fuffer as we ought. It puts us into a Condition to maintain our Reason, to ftand by our best Interest, and act up to Decency and Confcience. 'Tis a vigorous and enterprifing Virtue; and won't be beaten off a brave Action by any Menaces whatever. When the Caufe is good, Fortitude is rather animated, than difcourag'd by Difficulty: It rifes upon an Oppofition; and when Glory rightly ftated, when public Service, and the Benefit of Mankind; when these Colours are display'd for Invitation, the Man of Fortitude chufes the Pot of Honour, and feeks the faireft Opportunities to distinguish himself.

'Tis the Property of this Quality, to be always under the Direction of Reason. A Perfon truly brave, never ventures at any thing ill or impoffible. To be bold in an indefenfible Enterprize, is brutish Impetuofity, and no Part of the Credit which belongs to a Man. Courage, without Conduct and Confcience, is one of the moft pernicious Things in the World; and ferves only to furnish People to do Mischief to themselves and their Neighbours.