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which is only an imagining we do excel others. Emulation naturally follows Ambition, it is a bringing it into Act, it is an Endeavour to excel others in fome one particular Instance; the Abuse of this is Envy, which does as naturally follow Pride, and is as true to its Interests; for Envy is a bringing Pride into Act, or an Endeavour to fupport or increase a mere imaginary Excellence in fome one Particular; which is to be effected only by leffening or debasing that particular Excellence. In Confirmation of these Definitions, we may obferve, that Ambition and Emulation always leffen the Defects and Failings, and aggravate the Worth and Virtue of their Competitors, that they may raise the Glory of their Competition; whereas Pride and Envy take the very oppofite Method in a Caufe that is oppofite, aggravating the Imperfections and Vices, and leffening the Accom

plishments

1

plishments of their Rivals,that their imaginary Worth may better make its way. Now which of thefe two is more likely to make its way, and carry its purpofe? a real Defire of Worth and Excellence, and an Endeavour to copy it, in every Inftance; or a mere Imagination of them, and an Endeavour only to depreciate them, where they appear in their brightest Colours? Alas! real Worth is easily distinguished from the mere Affectation of it, efpecially when that Affectation is attended with the blackest Deformities. Alas! the most Ignorant learn to fee thro' this, and the meaneft to defpife it; infomuch that Ambition and Emulation, even when they do not fucceed, are admired and applauded by the greatest Souls, whilft Pride and Envy, when they do, are detefted by the Meaneft. It is evident to the most vulgar Observation, whether is employed most worthily, most suitably

VOL. II.

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to the End proposed, they who pas over the Failings of others, and fix upon their Excellencies in order to copy them in their Manners, and raise themselves to equal or fuperior Degrees of Virtue, or they who pafs over the Virtues of others, and dwell upon, and inhance, their Defects and Vices, only to bring them down beneath themselves, and to render a falle Eminence the more confpicuous. What, cannot Wit fubfift without Satyr? May it not fhine in the Praise, as well as blacken in the Defamation of others? Can the Buffoon find nothing to mimick but the Deformities of human Nature? Are there no Graces to be copied, no Virtues to be imitated? Is it matter of Pride for him to demean himself to an Ape, who is by Nature placed but a little lower than the Angels? Can the Idle find no Employment, in the infinite Variety, more beneficial to themselves, and use

ful

ful to others? Cannot they, who, from their Station in Life, may think themfelves placed above Business, better employ their great Opportunities? Can the Learned, in this vaft and immense Field, chufe out no worthier, no more entertaining Subject of Converfation?

'Tis fit the Vices of others fhould be obferved and reprov'd; but is there not an open, generous and manly Way of doing this? a Way in which we may reform their Faults without exposing their Persons.

I am very fenfible that the inveterate Slanderer is the most incorrigible of all Creatures; the more closely you apply to him, the more you irritate the Disease you endeavour to cure: He is to be taught only by that Rod which is prepared for the Back of Fools: Bray him in a Mortar, yet will not his Foolishness depart from him. They however, who are less adR 2 vanced

vanced in this monftrous Iniquity, 'tis to be hoped, may receive some Inftruction from this Difcourfe, and learn to reform a Conduct which is fo plainly abfurd, and deftructive of its own Purposes, in this Life. We may carry on our Exhortation to these Men, from Motives deduced from the Life to come: not rendering Evil for Evil, or Railing for Railing, says the Apostle, but contrariwife, Bleffing, knowing that thereunto ye are called, that ye may inherit a Bleffing. What Place can thefe Sowers of perpetual Discord and Diffention expect to find in the Inheritance of the Saints in Light and Love? If ever there is a Separation to be made, betwixt the pitiful and courteous part of Mankind, from the malevolent and fpiteful; if the Prince of Darkness, and the Father of Lyes, and the Accufer of the Brethren, is to have any Affociates, doubtlefs they, who have enter'd fo deeply