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As Folly leads to Atheism, fo does an overweening opinion of our own Wifdom or any other excellency to Profaneness. For as the Fool has faid in his heart there is no God, so it is faid in another place That the ungodly is fo Proud that he careth not for him. Pride then is altogether inconfiftent with that Subjection, Honour and Veneration which we owe to God. For how can he fubmit his paffions to the Autho-rity of the Divine Will who has made a Law of his own? And as it indifpofes us for all 4tive, fo likewife for all paffive Obedience; for how can he suffer that with Patience, which he thinks he does not deferve in Justice? Or how can he submit with refignation to the feeming uneveneffes of Providential Difpenfations, the equality of which because he cannot difcern, he must in honour to his own understanding deny? And upon the fame ground it unqualifies us for Faith in many of the Divine Revelations. For how can he Captivate his understanding to Myfteries, who thinks it a dif honour to own any, and is refolv❜d to believe -no farther than he can comprehend?

Laftly, It unqualfies us for Gratitude towards God, and confequently puts a Bar to all thofe good actions which we would otherwife perform upon that Principle. And by this it becomes a Multiplied, a Legion evil. For how can

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The acknowledge an Obligation pass'd upon him by Gods Favours, who calls them not by that name, but esteems them as Rewards and Payments, and inverting the Proteftation of the Gen. 22. 10. good Patriarch, thinks himself worthy of the greatest of his mercies.

Then Secondly, In relation to our Neighbour, it unqualifies us for Obedience to Civil Government. For how can he submit to the Wif dom of his Superiours, and pay an implicite deference to the Occult reafons of State, who thinks himself wifer than a whole Senate, and disputes even the ways of Providence? Pride was ever obferved to be the Mother of Faction and Rebellion, and accordingly St. Jude makes it part of the Character of the Proud Gnoftics, To defpife Dominions and Speak evil of Dignities.

Again, It unqualifies us for those acts of Juftice which confift in a due obfervation of our Neighbours Merits, and a deference of external Respect proportionable to that obfervation. For how can he be at leasure to take notice of anothers worth, who is fo wholely taken up in the contemplation of his own? Let the Reputation of his best Friends (if it be poffible for a Proud man to have any) be in never fo great danger, he like Archimedes, is fo over

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bufie in admiring the Creatures of his own brain, thofe Draughts and Ideas which lie has form'd of himself there,that he regards not the Ruin that is about him. Or if he does, he is so far from appearing in their defence (as in Juftice he ought) that he rather rejoyces at their Spots as Acceffions to his own brightness.

Again, It unqualifies us for the Offices of Hu manity, and Civil Behaviour, and all kinds of Homilitical virtue: for how can he treat those with any tolerable Civility, whom he looks down upon as a whole Species below him?

Laftly, it unqualifies us for Gratitude toward our Benefactors. For how can he think himself obliged by man, who counts God his Debtor?

Then Thirdly, In relation to our Selves, here is this grand ill confequence of an immoderate falf-esteem, that it unqualifies us not only for higher attainments, but even for the very endeavours of improvement, and fo cuts fhort and bedwarfs all our excellencies. 'Tis the Obfervation of Cicero, Multi ad fcientiam perveniffent nifi fe jam perveniffe credidiffent, The Opinion of the Proud man has fo far got the start of the real worth, that the latter will never overtake the former.

And as the immoderate esteem of our Selves

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unqualifies us for the performance of many Du ties, fo does it also in the Second place Betray us into many Sins.

Firft, Into all thofe fins which are contrary to the foremention'd Vertues refpectively. And befides them into many more, fuch as are prefumption and fecurity, vexation and difcontent, contempt of others (tho at the fame time it exposes us to theirs) Anger and Contention, Malice and Revenge. For the Proud man is not content to be his own private Admirer, but quarels with all others that are not of his perfwafi n, and with the Tyrant of Babylon kindles a fire for thofe who will not fall down and worship the Image which he has fet up..

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Neither does the Leprofy ftop here. But as it betrays us into many fins, fo in the Third and laft place (which is the moft difinal Confequence of all) It fruftrates all Methods of Reformation. Gods judgements will but exafperate and inrage him, because he thinks he does not deferve them, and his Mercies will not indear him, because he thinks he does. Advice he thinks he does not need, and Reproof he cannot bear. Befides he thinks fo well of himfelfalready, that he wonders what you mean by advising him to become better, and therefore as he does not endeavour after any of thofe excellen

cellencies which he thinks he has, fo neither can he dream of mending those faults which he thinks he is not guilty of: 'Thus is the man Seal'd up to iniquity,and deeply lodg'd in the strong holds of fin, where nothing that has a Salutary Influence can come nigh him. And in this he refembles the first Presidents of his Folly,who from Angels transform'd themselves into Devils, and fell beyond the poffibilities of recovery.

Thefe are fome of the fruits of this Root of Bitterness,and tho more might be named, yet these I think fufficient to justify this Admonition of the Apostle to every man, not to think of himself more highly than he ought to think, but to think foberly, according as God has dealt to every man the measure of faith. Let us then all endeavour to conform our opinions concerning our felves to this Standard. Let us not ftretch our felves beyond our natural dimenfions, but learn to entertain modest and fober thoughts of our own excellencies and indowments, and mortify our understands as well as our fenfitive affections. And thus fhall we compleat our Lent Exercife by joyning the mortification of the Spirit to that of the flesh, without which the greatelt Aufterities wherewith we can afflict the latter, will not be fuch a Faft as God has chofen. For what will it avail to macerate the Body, while the principal part the Soul remains unmortify'd? The Hu mility of Mofes must conspire with his Forty days Fafting to qualify a man for Divine Intercourfes,

D. 2.

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