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phafis and Force. For I fay, according to SERM. I. the Grace given unto me to every one among you, not to think of himself more highly than he ought to think, but to think foberly.

In which Words St. Paul adviseth us, that instead of viewing ourselves in that engaging Light, which the fervile Flattery of others, or our own affuming Vanity (our greatest Flatterer of all) might place us in, we should endeavour to form a true Eftimate of our Worth, or in the Words of the Text, think foberly.

Among the many Imputations, which we are willing to faften upon those whom we have an Averfion to, that of Pride is, I think, one of the most common.

Now, if we would examine the innermoft Receffes of the Mind, I doubt we should often find, that our own Pride is the Caufe, why we tax others with it. Men elate with the Thoughts of their own Sufficiency are ever imagining, that others are wanting in their Regard to them, and therefore very apt to conclude, that Pride must be the Cause, why they with-hold from them that Refpect, which they have an unquestioned Right to in their own Opinion. Of this we have a pregnant Inftance in Scripture: You B 2 take

SERM. I. take too much upon you, said Corah and his Accomplices, when they themselves were taking too much upon them, and invading the Province of Aaron. Hence it is, that their Character feldom escapes the Brand of Vanity, who have the Fortune to be poffeft of those Accomplishments, which would make their Detractors vain.

But before we afperfe others with this Cenfure, let us confider what Pride is, and correct our Mistakes about the Nature of it.

In the following Difcourfe I fhall therefore It state the Notion of Pride.

IIdly, Confider the Unreasonableness of this Vice.

Ift then, I am to state the Notion of Pride. Our Happiness, as well as Knowledge, arifes from Senfation and Reflection; and may be reduced to thefe two Articles, viz. that of pleafing Senfations, and that of agreeable Thoughts. Now as to a Defire of indulging the former without Check or Control, are owing Luft, Drunkenness and Intemperance; fo from a Defire of indulging the latter beyond Measure, Pride takes it's Original. And it is very remarkable,

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able, that those, who most deny them- SERM. I. felves pleafing Senfations, will be, except they are very much upon their Guard, apt overmuch to indulge agreeable Reflections upon themselves. In Proportion as they refift the coarser Self-Indulgences, the more refined and spiritual Vices will gain an easier Entrance. Juft as fubtle and thin Matter finds Admittance and fills up the Vacancy, where Bodies of a groffer Contexture cannot penetrate. Pride fprings from a partial View of ourselves, a View of the bright Side of ourselves, without balancing against it our numerous Imperfections and Defects, how little Good we can perform without the Grace of God, and how little we actually do perform even with it. It does not consist in the bare Confciousness, that we have fome Accomplishments, as for Instance, good Senfe, Beauty, great Abilities; but in that Exultation of Mind, which is confequent upon that Consciousness, unallayed by any Self-Diffatisfaction arifing from a Survey of our Sins and Frailties. If our Virtues and Perfections (fuppofing them our own Acquifitions) were unallayed; then an unallayed Self-Complacency might justly be the Result of a Knowledge of them: But as human

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SERM. I. human Excellencies will have a Mixture of

human Weakneffes, our Self-Complacency ought to be moderated in Proportion to our Faults and Imperfections. The Difference between Humility and Pride confifts in this, that the humble Man, whatever Talents he is poffeft of, confiders them as fo many. Trufts repofed in him by God, which are fo far from raifing his Pride, that they excite `his Caution; as knowing that to whom much is given, of him much will be required: Whereas the Proud values himself, as if he were not only the Subject but the Author of those good Qualities; and fo makes an Idol of himself, instead of adoring and thanking God for them. The proud Man is dazzled with the Luftre of his own Excellencies: Whereas the humble Man, though not infenfible of particular Endowments, yet thinks meanly of Himself abfolutely and upon the Whole; and begs that God would not weigh his Merits, but pardon his Offences.

A total Self-Loathing, however, would be as great a Fault, as a clear and unmixed Self-Liking: It would deaden all the Powers of the Soul, and fink it into a State of Inaction. There is a Medium between a

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juft Senfe of our Abilities, and an exorbi-SERM. I. tant Opinion of them. The former is of admirable Service to Mankind, when qualified with a due Proportion of Discretion and Modesty. A just Consciousness of those Talents, with which God has intrusted us, will give Life and Spirit to our Undertakings, and be a powerful Motive to those Actions, which may make us truly glorious: Modesty and Discretion will be a Bar to those Attempts, which being above our Sphere may make us ridiculous. Thus do thefe two act in Concert, and while the former prompts us to difplay ourselves; the latter prevents us from expofing ourselves. The Flame will afpire upwards, but it will be with Trembling.

It is a falfe Humility to have low derogatory Thoughts of human Nature in general, as if it were entirely and effentially corrupt, without any Mixture of Goodnefs: True Humility chiefly teacheth us to have low Notions of thofe perfonal Differences, which diftinguish one Man from another. Man ought to reverence himself, as a Being capable of Knowledge, Virtue, and everlasting Happinefs: but then he becomes blameable, when he is elate upon

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