Cleo. Tho' a Man should stretch and carry his Ambition to the End of the World, and desire not to be forgot as long as that stood, yet the Pleasure that arises from the Reflection on what shall be said of him Thousands and Thousand of Years after, can only be enjoy'd in this Life. If a vain Coxcomb, whose Memory shall die with him, can be but firmly persuaded, that he shall leave an eternal Name, the Reflection may give him as much Pleasure as the greatest Hero can receive from reflecting on what shall really render him immortal. A Man, who is not regenerated, can have no Notion of another World, or future happiness; therefore his Longing after it cannot be very strong. Nothing can affect us forcibly but what strikes the Senses, or such Things which we are conscious of within. By the Light of Nature only, we are capable of demonstrating to our Selves the necessity of a First Cause, a Supreme Being; but the Existence of a Deity cannot be render'd more manifest to our Reason, than his Essence is unknown and incomprehensible to our Understanding. Hor. I don't see what you drive at. Cleo. I am endeavouring to account for the small Effect and little Force, which Religion, and the Belief of future Punishments, may be of to mere Man, unassisted with the Divine Grace. The Practice of nominal Christians is perpetually clashing with the Theory they profess. Innumerable Sins are committed in private, which the Presence of a Child, or the most insignificant Person, might have hinder'd, by Men who believe God to be omniscient, and never question'd his Ubiquity. Hor. But pray, come to the Point, the Origin of Honour. Cleo. If we consider, that men are always endeavouring to mend their Condition and render Society more happy as to this World we may easily conceive, when it was evident that Nothing could be a Check upon Man that was absent, or at least appear'd not to be present, how Moralists and Politicians came to look for Something in Man himself, to keep him in Awe. The more they examin'd into Human Nature, the more they must have been convinced, that Man is so Selfish a Creature, that, whilst he is at Liberty, the greatest Part of his Time will always be bestow'd upon himself; and that whatever Fear or Revenerence he might have for an invisible Cause, that Thought was often jostled out by others, more nearly relating to himself. It is obvious likewise, that he neither loves nor esteems any Thing so well as he does his own Individual; and that here is Nothing, which he has so constantly before his Eyes, as his own dear Self. It is highly probable, that skilful Rulers, having made these observations for some Time, would be tempted to try if Man could not be made an Object of Reverence to himself. Hor. You have only named Love and Esteem; they alone cannot produce Reverence by your own Maxim; how could they make a man afraid of himself?