, Because many of those Actions, which are apt to procure Fame, are not in their Nature conducive to this our ultimate Happiness.
Thirdly
, Because if we should allow the same Actions to be the proper Instruments, both of acquiring Fame, and of procuring this Happiness, they would nevertheless fail in the Attainment of this last End, if they proceeded from a Desire of the first.
These three Propositions are self-evident to those who are versed in Speculations of Morality. For which Reason I shall not enlarge upon them, but proceed to a Point of the same Nature, which may open to us a more uncommon Field of Speculation.
From what has been already observed, I think we may make a natural Conclusion, that it is the greatest Folly to seek the Praise or Approbation of any Being, besides the Supreme, and that for these two Reasons, Because no other Being can make a right Judgment of us, and esteem us according to our Merits; and because we can procure no considerable Benefit or Advantage from the Esteem and Approbation of any other Being.
In the first Place, No other Being can make a right Judgment of us, and esteem us according to our Merits. Created Beings see nothing but our Outside, and can
therefore
only frame a Judgment of us from our exterior Actions and Behaviour; but how unfit these are to give us a right Notion of each other's Perfections, may appear from several Considerations. There are many Virtues, which in their own Nature are incapable of any outward Representation: Many silent Perfections in the Soul of a good Man, which are great Ornaments to human Nature, but not able to discover themselves to the Knowledge of others; they are transacted in private, without Noise or Show, and are only visible to the great Searcher of Hearts. What Actions can express the entire Purity of Thought which refines and sanctifies a virtuous Man? That secret Rest and Contentedness of Mind, which gives him a Perfect Enjoyment of his present Condition? That inward Pleasure and Complacency, which he feels in doing Good? That Delight and Satisfaction which he takes in the Prosperity and Happiness of another? These and the like Virtues are the hidden Beauties of a Soul, the secret Graces which cannot be discovered by a mortal Eye, but make the Soul lovely and precious in His Sight, from whom no Secrets are concealed. Again, there are many Virtues which want an Opportunity of exerting and shewing themselves in Actions. Every Virtue requires Time and Place, a proper Object and a fit Conjuncture of Circumstances, for the due Exercise of it. A State of Poverty obscures all the Virtues of Liberality and Munificence. The Patience and Fortitude of a Martyr or Confessor lie concealed in the flourishing Times of Christianity. Some Virtues are only seen in Affliction, and some in Prosperity; some in a private, and others in a publick Capacity. But the great Sovereign of the World beholds every Perfection in its Obscurity, and not only sees what we do, but what we would do. He views our Behaviour in every Concurrence of Affairs, and sees us engaged in all the Possibilities of Action. He discovers the Martyr and Confessor without the Tryal of Flames and Tortures, and will hereafter entitle many to the Reward of Actions, which they had never the Opportunity of Performing. Another Reason why Men cannot form a right Judgment of us is, because the same Actions may be aimed at different Ends, and arise from quite contrary Principles. Actions are of so mixt a Nature, and so full of Circumstances, that as Men pry into them more or less, or observe some Parts more than others, they take different Hints, and put contrary Interpretations on them; so that the same Actions may represent a Man as hypocritical and designing to one, which make him appear a Saint or Hero to another. He therefore who looks upon the Soul through its outward Actions, often sees it through a deceitful Medium, which is apt to discolour and pervert the Object: So that on this Account also,
He
is the only proper Judge of our Perfections, who does not guess at the Sincerity of our Intentions from the Goodness of our Actions, but weighs the Goodness of our Actions by the Sincerity of our Intentions.