III. To Ourselves. Humility preferves the Peace of the Mind, makes us quiet and easy; whereas Ambition is the conftant Source of Trouble and Vexation. The proud Man is never at reft; and as he is extremely sensible of the Point of Honour, the leaft Word touches him to the Quick; a little Contempt and Neglect finks him; and the Praises and Incenfe that is given to others, feem, to reflect upon his Honour and Reputation.

His main Defign is to raise himself above others; and in order to that Purpose, he fpares neither Calumny, nor Detraction, nor Falfhood: If he does not fucceed in his Aim, as it is very often abortive, Vanity and Ambition having no Bounds, he is exposed to an unaccountable Uneafinefs, great Trouble and Anguish attends his Disappointment: Whereas, the humble Man never increases the Mortifications that happen to him, by fretting and vexing; because he efteems himself unworthy of Honour, and as deferving that Contempt he meets with. The fhorteft Way to Happiness is, to fly Ambition; and if we aim at a quiet and contented Life, we muft not exalt ourfelves, nor do any Thing through Strife and Vain-glory; for if we indulge this deftructive Paffion, Haman's Fate will be ours; and in the Midft of Honour, Plenty, and Abundance, we fhall, with him, be apt to complain and fay, all this availeth nothing. So capable

is a little Neglect to four all the Enjoyments of a proud Man.

This Virtue must be practifed,

I. In our Thoughts. Maintain always a low Opinion of yourfelf, and preserve a great Efteem and respect for others. Acknowledge that once you were nothing; and that fince you have received your Being from the Bounty of God, you have abufed it, by offending him. Own your prefent Condition to be Weakness and Mifery, and that you can do nothing without the Affiftance of divine Grace. And as to what is to come, it is certain your Body must be the Food of Worms, though it is uncertain in what, State and Condition your Soul will be; which should make us work out our Salvation with Fear and Trembling.

Take Care not to indulge Thoughts of Vanity, not to govern your Actions with a Regard to Men, feeking only to please them. If you are fo foolish as to labour for Vain-glory, you will receive no other Recompence than the empty Returns of popular Applause.

II. In our IVords. Nothing is more contemptible than one who abounds in his own Praises; he is not aware, that inftead of increating his Reputation, he really diminishes it; and by his vain-glorious Converfation, acquires the Character of a proud Man. Be not always making Apologies for thyself, and throwing the Fault upon others, even when

you

you have a fair Occafion. This Sort of Humiliation, which you patiently endure, will increase your Virtue in this World, and your Reward in the next.

III. In our Actions and outward Deportment. Humility, when once really fixed in your Minds, will neceffarily fhew itself in your outward Actions. Exercife yourself frequently in fuch exterior Things as may teftify your inward Humility: the beft Means to attain this Chriftian Virtue is often to practife it. Let your Way of Living be conformable to that State and Condition which the Providence of God has placed you in; let no extravagant Expence appear in your Clothes: What fignifies fo much Luxury? Vanity is a Vice which cofts us dear, and makes us but empty ReLet not your Gait and Deportment, and your Method of acting and speaking with others, favour of Vanity, and betray the Marks of a proud, conceited Mind; on the contrary, let all your Actions be governed with Modesty and Condefcenfion, in Honour preferring others to yourself.

turns.

IV. In giving way to others. There are fome People, who almoft continually employ themselves in comparing themfelves with others; in canfidering whether others pay them the Refpect that is due to them: and whether the Merits of fuch a Size ought to be preferred to theirs. All fuch Sort of Thoughts fhould be laid afide, and we thall never fay,

I am more confiderable than fuch a one; it is his Bufinefs to give Place to me, and to falute me first, &c. Honour, as has been obferved, belongs more to him that gives it, than to him that receives it. Let it be granted, that you are more confiderable than the Perfon to whom you give Place, by that Means your Glory will fhine the brighter; for it will plainly appear, that Virtue and Civility, and not any Obligation, inclined you to make the Condefcenfion.

V. In avoiding Commendation. Some, who can forbear prailing themselves, are too much pleafed when others commend them; they feek not their own Glory, but are very glad when it prefents itself. Others are very dextrous to give Men a Handle to commend them, and can contrive Occafions to have themselves praised and esteemed.

Encourage no Difcourfe that offers Incenfe to yourfelf: Very often it proceeds from Flattery and Compliment, and at the beft, is the Effect of other People's Charity, rather than your own Merit: Turn the Conversation, as foon as you can, to fome other Subject; the lefs Glory you receive from Men, the gaeater will be conferred upon you by the Hands of God. However you must take Care never to omit any Act of Virtue, though it may tend to your Praife and Commendation; our Duty muft be refolutely practifed whatever the Confequence is. As

Praife muft not be the Motive; fo neither muft it be the Hindrance.

IV. In fuffering Contempt. It is no fmall Virtue that confifts in bearing Contempt; either your natural Infirmities, or your wilful Faults, or accidental Blunders, will be apt to cover you with Confufion before others. You will meet with indifcreet and paffionate People, who, with or without Caufe, may be inclined to defpife you, and may endeavour to fhock you, and make you uneafy: In the Name of God, be not fo nice and delicate upon the Point of Honour: bear this Humiliation with Patience, and remember it is more glorious before God and Men to pardon an Injury than ́to revenge it; and that the Victory you gain over yourself upon fuch an Occafion, is more acceptable to God than a hundred Acts of a lefs difficult Virtue.

When we are provoked, Refentment ordinarily follows, we grow fad and uneafy, and prefently endeavour to return the Injury we have received by recriminating or complaining, or by returning the Affront in Kind. We call Reafon to juftify our Paffion, and are apt to infinuate, that our Reputation is concerned as well as the Edification of our Neighbour, cho may be fcandalized, if he thought you guilty; that upon fuch an Occasion, not to teftify your Refentment would be Stupidity: that if this Affront fhould be put up, you should draw a hundred others upon you: So ingenious is Va