But granting that Humility is a neceffary Ornament in every valuable Character, the Question ftill remains unrefolved. Is there not fome Particular, which should be the common Object of the Efteem of Mankind? fomething of fuperior Worth to all others, for which we may more reafonably value our felves, and shall be more universally esteemed by all? As we have a common Nature, tho' it be diverfified with different Endowments, there must be fome common Point of Improvement, fomething that is the real and univerfal Foundation of Esteem among one another. Now if we confider what Part in our mixed and compounded Being is fupreme, the Cultivation of that Part must be the Point, from whence the first and principal Degree of Efteem and Honour rifes. The Mind of Man in this Enquiry readily offers it self; it is incontestably, and ought to be,

the

the highest Power, and the Improvement of it ought to be our highest Concern. You may perhaps apprehend, that I am now going to recommend Books and Learning to you: No, I fhall fet you none of thofe Tasks. The Minds of the Learned are generally as unimproved in the Particular I am about to recommend to you, as other Men's. Besides Learning cannot be fuppofed as a common Mark for the Exercife and Efteem of Mankind, because it is within the Reach, or Power, but of few. The Mind, confider'd as Supreme in our Composition, is the Faculty by which we difcern, according to the Evidence that lies before us, Right from Wrong, Good from Evil; by which we maké our Choice; by which we govern and direct our Affections and Actions. The maintaining and improving this Supremacy of the Mind, is the great Point the Ignorant are as capable of,

as the Learned. The Discovery of many Truths, the Acquifition of much Knowledge is not the thing: This we may do without any Improvement of the Mind in the View before us. We may be Slaves to our Paffions, we may choose and behave wrong in our Actions and Conduct, notwithstanding all our Knowledge. It is the bare Supremacy or Government of the Mind over its own Powers, the internal Ufe and Conduct of its own Faculties, that I am now to confider. Actions, outward Behaviour follow of Course, and are wholly dependent on the former.

The leaft Obfervation of the Movements of our Nature will inform us, that our feveral Appetites, Paffions, and Affections are vehemently stirred up with a kind of blind Force, independent of our Wills, by their several Objects: These are Springs and Principles of Action, defigned to put us

into Motion; and the Mind has a Power, tho' not wholly of preventing them, yet of reftraining, and directing, and fuppreffing them: This is its proper Bufinefs, a Government allotted to it. The Mind, which is habitually exercised in this Way, is continually increasing its Power, and gaineth an almost abfolute Dominion over these several Commotions: It difcovers them inftantly, obferves their Degrees of Influence, and regulates them by a meer Act of Thought. On the other hand, the Mind, which is idle, and unconcerned in this Work, is easily overborne; the Paffions daily increase their Force, and weaken that Power which should direct them. Every Affection has fomething in it, that is plaufible and pleafant; the Pleasure increases by Indulgence, at least for a Time, and the lazy Mind is fatisfy'd with this fingle Enjoyment, neglects its Dominion, and grows regardless

gardless of its Confequences. When the Pleasure at laft becomes a Pain, or Evil, it can only difapprove impotently, and lament childishly. It is in this manner we become Slaves to our Lufts and Paffions, and vex and torment our Consciences, without any Relief from them: Nor is this all; where our Lufts govern, our outward Conduct must be directed by them, every thing must be done in Obedience to the Fool within. The Dif order never terminates at home in our own Breafts, but breaks out into Misconduct, makes us injurious to others, and brings Difficulties and Dangers on our felves, which at last we have neither Patience to bear, nor Power to extricate our felves from. Whilft the Mind engaged in Difcipline and good Government maintains Peace and Order within, and difpenfes nothing outwardly, but what is decent, laudable and right. There