A collection of miscellanies consisting of poems, essays, discourses, and letters occasionally written / by John Norris ...

A DISCOURSE UPON ROMANS. 12. 3.

—Not to think of himself more highly than he ought to think; But to think soberly according as God hath dealt to every man the measure of Faith.

1. THERE is nothing wherein men are so much divided from one another as in Opinions, and nothing where∣in they more unanimously conspire than in thinking well of themselves. This is a Humour of so Catholic a Stamp, and universal Empire, that it may seem to challenge a place among those Elements of our Constitution, those Essentials of our nature which run throughout the whole Kind, and are partici∣pated by every Individual. For should a man take the Wings of the Morning, and travel with the Sun round the Terrestrial Globe, he would hardly find a man either of a Judgment so dif∣ficult to be pleas'd, or of accomplishment so lit∣tle

to recommend him, that was not notwith∣standing sufficiently in love with himself, how∣ever he might dislike every thing else about him; And without question that arrogant and peevish Mathematician who charged the grand Architect with want of skill in the Mechanism of the World, thought he had play'd the Artist well enough in himself, and as to the Harmony of his own frame acquitted the Geometry of his Maker.

2. And as men are thus naturally apt to think well of themselves in general, so there is no∣thing wherein they indulge this Humour more than in the Opinion they have of the Goods of the Mind, and among these there is none which has so great a share of their Partiality, as their Intellectual faculty. The Desire of Knowledg is not more natural then the Conceit that we are already furnish'd with a considerable Measure of it, and tho a particular Sect were Characte∣riz'd by that Appellation, yet all mankind are in reality, Gnostics. For as tis (ingeniously ob∣serv'd by the excellent Cartesius) nothing is more equally distributed among men than the Intellectual Talent, wherewith every one fancies himself so abundantly stockt, that even those who have the most unsatiable De∣sires, and whom Providence could not satisfy in any one thing else, are notwithstanding as to this Dispensation of Heaven well enough con∣tent, complain not of the dull Planet that in∣fluenc'd

their Nativity, or wish their minds more richly endow'd than they are. And altho there are a generation of men who use to be very elo∣quent in setting out the degeneracy of human nature in general, and particularly in decy∣phering the Shortness of our Intellectual Sight, and the defects of our now diminish'd under∣standing, yet should a man take them at their word, and apply that Verdict to themselves in particular which they so freely bestow upon the whole Species, no men in the world so full of re∣sentment and impatience as they; and I dare affirm notwithstanding their Harangues upon the Corruption of Human Nature, could all mankind lay a true claim to that Estimate which they pass upon themselves, there would be little or no difference betwixt laps'd and per∣fect Humanity, and God might again review his image with paternal Complacency, and still pronounce it good.

3. Nor is it at all to be wonder'd that Self-Conceitedness should be of such an unlimited and Transcendental Nature as to run through all Sorts and Classes of men, since the cause of it, Self-love, has such an universal Jurisdiction in our hearts. 'Tis most natural and necessary for every man (and indeed for every Intelligent Being) to be a Lover of himself, and to covet whatsoever any way tends to the perfection of his Nature. And as 'tis necessary for every man to be thus affected towards himself, so is this

the only Disposition of mind wherein Man acts with Constancy and Ʋniformity. Our other Pas∣sions have somtimes their total intermissions, and at best their increases and decreases, but this is always at Full, and stands drawn out to the ut∣most Stretch of its Capacity. No man loves him∣self more at one time than at another, and that because he always loves himself in the highest Degree that is possible. More than all good he cannot wish to himself, and less than all he will not, nay I had almost pronounc'd it impossible for Omnipotence it self which stays the proud waves of the Ocean, and blocks up its violent efforts with barrs and doors, to say unto this Passion, hitherto shalt thou come but no further, or to set any other bounds to it besides those of all possible good.

4. Now Man being such an infinite Lover of himself, is easily brought to believe that he is really Master of many of those excellencies and perfections, which he so passionately wishes a∣mong the inventory of his possessions. For there is this notorious difference betwixt Self-love and the Love of others, that whereas the Love of others supposes an opinion of their excellency, the love of our selves begets it. We love others because we think well of them, but (so prepo∣sterous is the method of Self-love) we think well of our selves because we first love our selves. So that now upon the whole, considering how ne∣cessarily and vehemently every man is carried

on to the love of himself, and what a natural product Self-conceit is of Self-love, 'tis much to be fear'd, that as we cannot set any bounds to the love of our selves, so we shall hardly set due ones to our Opinions of our selves, and con∣sequently the most mortify'd and resign'd Man of us all, has no reason to think himself uncon∣cern'd in this Admonition of the Apostle.—Not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of Faith.

5. 'Tis supposed that the Apostle in these words had respect to the then prevailing Here∣sy of the Gnostics, a sort of men that pretended to great Heights of divine Knowledg, to close intimacies and familiarities with God, and up∣on that presumption grew so haughty and inso∣lent as to despise dominions, and speak evil of dig∣nities, and withall so careless and secure, as to defile the flesh, and indulge themselves all man∣ner of Sensuality, as you may see their Chara∣cter in the Epistle of St. Jude. Nay of such tur∣bulent ungovernable Principles and profligate manners were these men, that some of the Lear∣ned (and particularly an eminent Di∣vine of our own Church) have adven∣tured to write upon their Fore-heads, Mystery, and to place them in the Chair of Anti-Christ. As an Antidote therefore against this Poison, the Apostle who through the A∣bundance of Revelation had himself been in dan∣ger

of being exalted above Measure, and expe∣rimentally knew how prone human nature is to swell and plume upon a Conceit of its own excellencies, thought it expedient to advise his Charge at Rome (the place which Simon Magus the Author of that proud Sect had (as Eusebius tells us) made choice of to be the Scene of his Magical Operations) to mode∣rate and sober thoughts of themselves, and be∣ing to teach them a Lesson of Humility, he modestly ushers it in with a Preface of his Com∣mission and Authority. For I say (says he) through the grace given unto me to every man that is a∣mong you not to think of himself more highly, &c.

6. The Discourse which I design upon these words shall be comprized within these limits.

First, I observe that we are not at our own liberty to entertain what Opinions we please concerning our selves, but that we ought to regulate them by some Standard. Which I col∣lect from the former part of the Text, Not to think of himself more highly than he ought to think, but to think soberly.

7. Secondly, I observe that the Standard whereby we are to regulate our Opinions con∣cerning our selves are those excellencies and perfections which we are really indow'd with, which I collect from the latter part of the Text, according as God has dealt to every man the mea∣sure of Faith.

8. And in the third place I shall consider the Absurdities and ill Consequences of trans∣gressing this Standard, whereby it shall appear how highly reasonable this Admonition of the Apostle is, and so conclude with a practical Ap∣plication of the whole in relation to our selves, and the present occasion.

9. I begin with the first Proposition, That we are not at our own liberty to entertain what Opi∣nions we please concerning our selves, but that we ought to regulate them by some Standard.

10. The Acts of the understanding are by some men thought as free from all Law as the Acts of the will are from all necessity, and according∣ly they give every one a Toleration to abound in his own sense and (provided his actions be con∣formable to the Rule) to think what he please. Now since a Man cannot be accountable for an Opinion of himself in particular, unless it be first granted that he is under a Law as to the Acts of his understanding in general, before I can proceed any farther I find it necessary to lay down this Preparatory Position, That we are under an Obligation as to the Acts of our understanding, or (which is all one) that we are accountable for them. Nay I believe I may venture higher, and affirm that the understand∣ing is not only under Obligation, but that 'tis the Primary and immediat Subject of it. For the proof of which Paradox, I desire the Patrons of the Intellectual Libertinism to consider, that

that must be the Primary and immediat sub∣ject of all Obligation which is so of Liberty. Now that this cannot be the Will, I suppose will be acknowledg'd a clear consequence, if the Will necessarily follows the Practical Dictate of the Understanding. And that it does so, I think there is Demonstration.

11. 'Tis an unquestionable Axiom in all the Schools of Learning in the world, that the Ob∣ject of the Will is apparent good; Now appa∣rent good in other words, is that which is ap∣prehended or judg'd to be good, and if so, then it follows that the Will cannot but conform to the Dictate of the Understanding, because otherwise somthing might be the object of the Will that is not apprehended good, which is contrary to the supposition. In short, the Will (as Aquinas has well expressed it) is the Conclu∣sion of an Operative Syllogism, and follows as necessarily from the Dictate of the Understand∣ing as any other Conclusion does from its Pre∣mises, and consequently cannot be the imme∣diat subject of Liberty, and consequently not of Obligation.

12. But then are we not involv'd in the same difficulty as to the understanding? Does not that act with equal (if not more) necessity than the Will? So I know it is ordinarily taught. But if this be absolutely and universally true, I must confess it above the reach of my Capacity to salve the Notion of Morality, or Religion, or

to find out an expedient how the Foundations of the Intellectual world should not be out of course. For since 'tis evident both from the preceding Demonstration, and from experi∣mental Reflection, that the Will necessarily acts in Conformity to the Dictates of the Un∣derstanding, if those very Dictates are also wholly and altogether necessary, there can be no such thing as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the man is bound hand and foot, has nothing left whereby to ren∣der him a Moral Agent, to qualify him for Law or Obligation, Vertue or Vice, Reward or Punishment. But these are Absurdities not to be indured, and therefore I conclude ac∣cording to the Rules of right Reasoning, the Principle from which they flow to be so too.

13. To clear up then the whole Difficulty with as much Brevity and Perspicuity as in a matter of this intricacy is possible, I shall no longer consider the Understanding and Will as Faculties really distinct either from the Soul it self, or from one another, but that the Soul does immediatly understand and will by it self, without the intervention of any Faculty what∣soever. And that for this demonstrative reason in short, because in the contrary Hypothesis, either Judgment must be ascribed to the Will, and then the will immediatly commences Un∣derstanding, or the Assent of the will must be blind, brutish, and unaccountable, both which are as great Absurdities as they are true Conse∣quences.

This being premised, I grant that as the Soul necessarily wills as she understands, so likewise does she necessarily understand as the Object appears. And thus far our sight termi∣nates in Fatality, and Necessity bounds our Ho∣rizon. That then that must give us a Prospect beyond it, must be this, that altho the Soul ne∣cessarily understands or judges according to the Appearance of things, yet that things should so appear (unless it be in Propositions that are self-evident, as that the whole is greater than any one part, or the like) is not alike necessa∣ry, but depends upon the degrees of Adverten∣cy or Attention which the Soul uses, and which to use either more or less is fully and imme∣diatly in her own power. And this indifferency of the Soul as to attending or not attending I take to be the only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the bottom and foundation into which the Morality of every action must be at length resolv'd. For a farther proof as well as Illustration of which Hypothe∣sis let us apply it to a particular case and try how well it will answer the Phaenomena. In the case then of Martyrdom, I look upon sin as an evil, and not only so but (while I attend fully to its Nature) the greatest of evils. And as long as I continue this Judgment 'tis utterly impos∣sible I should commit it, there being according to my present apprehension no greater evil for the declining of which I should think it eligi∣ble. But now the evil of Pain being presented

before me, and I not sufficiently attending to the evil of Sin, this latter appears to be the les∣ser evil of the two, and I accordingly pro hic & nunc so pronounce it, and in Conformity to that judgment necessarily chuse it. But because 'twas absolutely in my power to have attended more heedfully there was Liberty in the Principle, the mistake which influenc'd the action was vincible, and consequently the action it self im∣putable. This Hypothesis however strange it may seem to those that have sworn Faith and Alle∣giance to the Dictates of the Schools, I believe will be the more approv'd the more it is exa∣min'd, and that not only as rational and con∣sistent in it self, but also as a refuge from those Absurdities which attend the ordinary Solu∣tions. Neither is this account wholly unlicens'd by Authority, for I find some hints and intimations of it in the School of Pla∣to, where the reason why those middle sort of Beings call'd Heroes are not so uniformly pure as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is as∣sign'd to be because they do not so equally at∣tend to the Beauty of the Supream Good.

14. From what has been said it appears plain∣ly that the Morality of every human action must be at length resolv'd into an immediat in∣difference that the Soul has of attending or not attending, and consequently that we are not only under Obligation as to the acts of the Un∣derstanding, but that all Obligation begins there.

15. Having thus clear'd the way by the Proof of this Preparatory Position, that we are under Obligation as to the acts of the Understanding in general, I may now proceed to consider that our opinion of our selves is one of those acts of the Understanding which are subject to Law, or in other terms, that we are not at our own li∣berty to entertain what Opinions we please con∣cerning our selves, but that we ought to regulate them by some Standard. Now the general rea∣son of this is, because 'tis of great moment and influence in relation to our Practice, what Opi∣nion we entertain concerning our selves. In∣deed there are many acts of the Understand∣ing which tho originally free, yet fall under no Obligation by reason of the Indifferency of the Matter, as in things of pure and naked Specu∣lation. These are the unforbidden Trees of the Garden, and here we may let loose the Reins and indulge our thoughts the full Scope. Thus there is no danger of Heresy in asserting or de∣nying the Antipodes, nor is Orthodoxy concern'd whether the Moon be habitable. But altho to mistake a Star be of no consequence to the Theorist that sits immured in his Study, yet it may be to the Pilot that is to Steer his Course by it. There are other things which have a practi∣cal Aspect, and here 'tis not indifferent what we think, because 'tis not indifferent what we do. Now among these the Opinion of our selves is to be reckon'd, as having a great influence up∣on

our well or ill demeaning our selves respe∣ctively, as will more minutely and particularly appear when we come in the third and last place to consider the absurdities and ill consequences of transgressing the Standard prescribed, and therefore I shall defer the farther prosecution of it till then, and in the mean while proceed to the second Observable, Namely,

That the Standard whereby we are to regulate our Opinions concerning our selves, are those ex∣cellencies and perfections which we are really en∣dow'd with. Which is collected from these words, according as God has dealt to every man the mea∣sure of Faith.

16. In the former part of the Text there was indeed a Restraint laid upon our Opinions con∣cerning our selves, but it was general only and indefinite. But here the ground is measured out, and the Boundaries precisely set. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that's the great Ecliptic Line which is to bound the Career of our most forward and Self∣indulging Opinions. If we keep within this com∣pass our motion is natural and regular, but if we slide never so little out of it, 'tis unnatural and portentous. Or to speak with greater Sim∣plicity, he that judges of himself according to those excellencies, whether Moral or Intelle∣ctual, which he really has, does 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thinks soberly, and he that thinks him∣self indow'd with any Kind or Degree of Excel∣lence which really he has not, does 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thinks of himself more highly than he ought to think.

17. Here then are Two things to be consi∣dered.

• First that we may proceed so far as this Stan∣dard.
• And Secondly, That we may not go beyond it. First, That we may proceed so far.

18. It has been taught by some of the severe Masters of Spiritual Mortification, That we ought to take up the most low and abject thoughts of our selves that are possible, to be conscious of no manner of excellency in our selves, and con∣sequently not to be affected with the least Self∣complacency; That we ought to account our selves to be Nothing, to have nothing, to be worth nothing, but to be very refuse and off-scouring of all things. And this they call the Mystical Death, or the Spiritual Anni∣hilation. Now whatever degrees of excellency this may have (which I shall not now dispute) 'tis most certain it can have nothing of Duty. For tho it may, and oftentimes is required of a man to think the Truth, yet he can never be under an Obligation to be mistaken. Besides, 'Tis hard to conceive how any man (especially one that dwells much with himself, and heed∣fully reflects upon the actings of his own mind) should be master of any considerable excellen∣cy, and yet not be conscious of it. And besides, That very degree of Attention which is required

that a man should not think himself more ac∣complish'd than indeed he is, will also infal∣libly hinder him from thinking he is less. 'Tis true indeed Moses knew not that his Face shone, after he had been conversing with God on the Mount. He saw not the Orb of glory that stream'd from him, and wondred what it was that made him so dreadful to the people. But 'tis not so with the Soul, whose reflexive faculty will not fail to give her information of her most retir'd and reserv'd accomplishments. 'Tis not with the Lesser, as with the Greater World, where whole Tracts and Regions (and those some of the best too) lye undiscover'd. No, Man can∣not be such a Stranger to his own Perfections, such an America to himself. For who can know the things of a man, if not the Spirit of man which is in him. And accordingly we find that the ig∣norance of our selves with which Mankind has been hitherto so universally tax'd, runs quite in another Channel, and does not consist in overlooking any of those indowments which we have, but in assuming to our selves those which we have not.

19. I confess (were it possible) I should think it advisable for some persons to be ignorant of some of their excellencies, and like the Sun not to reflect home to their own Sphere of light; Not that I think in the least unlawful to be fully con∣scious of ones own worth, but only I consider that some men have not heads strong enough

to endure Heights, and walk upon Spires and Pinnacles. But if they can stand there without growing vertiginous, they need not question the lawfulness of the station, they are still within the Region of Humility. For 'tis not every think∣ing well of ones self that falls in with the notion of Pride, but only when there is more of Opinion than there is of Worth. 'Twas this that was the Condemnation of the Apostate Angel, not that he took a just complacency in the eminency of his Station, but that he vainly arrogated to himself what was not his due, in that he said, I will ascend into Heaven, I will exalt my throne above the Stars of God, I will sit upon the sides of the North, I will ascend above the heights of the Clouds, I will be like the most High. 'Twas for this that the Angel of Death drew upon Herod, not because he was pleas'd with the sineness and success of his Oratory, but because he was not so just to God as the People were to him, but lookt upon himself as the Head∣fountain of his own perfections, and so gave not God the glory.

20. But now if we take care to proportion our estimation of, and our Complacencies in our selves to the measure of our endowments, and if we look upon those very endowments not as originary and independent but as derivative from the Father of lights from whom every good and perfect gift descends, and accordingly refer all to Gods glory, and with

the Elders in the Revelations take off our Crowns from our Heads and cast them at the foot of the Throne, we have not only the express words of the Text, but likewise all the reason in the world to warrant the So∣briety of our Opinions. For, this is but to have a right and exact understanding of ones self. And why may not a man be allow'd to take a true Estimate of himself as well as of another man? Or why should a man think an excellen∣cy less valuable because 'tis in himself? The Happiness of God consists in seeing himself as he is; he reflects upon the Beauty of his Essence, and rejoyces with an infinite Complacency. Now certainly that wherein consists the Happiness of the Creator, cannot be a Sin in the Creature. Be∣sides, I would fain know why a man may not as lawfully think well of himself upon the Score of his real worth, as desire that others should think well of him for the same reason? And that he may do the latter is confess'd as well by the Practice, as by the common Suffrage of Mankind. For otherwise what becomes of that good Reputation which Solomon says is rather to be chosen than great Riches, and of which the Best and Wisest men of all ages had ever such a tender, such a passionate Regard? Nay 'tis lookt upon as a very Commendable thing to be so affected, and the contrary is censured as the mark of a dissolute and unmoraliz'd tem∣per. Only there is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to

be observ'd in this as well as in the former, and as we are not to stretch out our selves beyond our measure, so must we take care with the great Apostle, not to give others occasion to think of us above that which they see us to be. Besides, if we may not be allow'd to take the full Height of our own Excellencies, how shall we be able to give God thanks for them? The Elders must know they wear Crowns before they can use them as Instruments of Adoration, and Herod must be conscious of the right Genius of his Oratory, before he can give God the Glory. Again in the last place, if a man may not have leave to take Cognisance of his own Deserts and to value himself accordingly, what will become of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the A∣postle speaks of, the answer of a good Conscience towards God, which is nothing else but a Sentence of Approbation, which a man passes upon himself for the well managing of that Talent of Liberty which God has en∣trusted him with? Now this is the Reward of Vertue, and therefore certainly not contrary to it.

21. Neither is this Self-esteem only the Re∣ward of Vertue but also the Cause of it too, and consequently 'tis not only allowable, but also highly needful that we should think Honorably of our selves. 'Tis a frequent Observation among Moral and Divine Writers, That most if not all

the Sins which men commit, proceed from want of a due sense of the Dignity of their Nature. And consequently a due reflection upon a man's own Worth, must needs be a strong Preserva∣tive against whatsoever would stain its Glory. Shall such a man as I flee? was the pow∣erful consideration that buoy'd up the sinking Spirits of Nehemiah. And 'tis one of the Capital Precepts of Pythagoras's Morals (and perhaps one of the best too that was ever given to the World)—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Above all things reverence thy self. And 'twas the Saying of another of the Sons of Wisdom, Let not the Reverence of any man cause thee to sin. Which it certainly will do, unless we ob∣serve the former Rule, and reflect with due Re∣verence upon our own Worth and Dignity.

22. From these Considerations (not to urge any more) it seems to me very evident, that 'tis not only lawful but in some respects highly Expedient, that our Opinions of our selves should rise up so as to be of a Level with our Excel∣lencies, whatsoever they are. Let one of the Scales be mounted never so high, yet if there be a proportionable Weight in the Other, the Ballance moves regularly, and as it should do. VVe may then proceed so far as this Standard.

23. But Secondly, VVe must not go beyond it. For all beyond this is Pride. Pride, that turn'd the Angels out of Heaven, Adam out of Paradice, and levell'd the great King of Baby∣lon

with the Beasts that perish; and which is nothing else but an Intemperate Opi∣nion of our selves, which consists either in as∣suming to our selves any Excellency which we have not, or in Over-rating what we have. Tho indeed in Strictness of Notion this latter falls in with the former, For to Over-rate what we have, is indeed to assume some Degree of good which we have not. Here then begins our Re∣straint, the Reasonableness of which will appear from the Absurdities and ill Consequences which attend the transgressing of this Standard, and which in the third and last place I come now to consider.

24. I shall observe only the most notorious; and these I shall reduce to these Three general Heads.

First, That it unqualifies us for the perform∣ance of many Duties.

Secondly, That it betrays us into many sins.

And Thirdly, That it frustrates all methods of Reformation. Of these very briefly.

25. First an excessive opinion of our selves (and that is so which surpasses the measure of our real worth) unqualifies us for the perform∣ance of many Duties; and that both in relation to God, our Neighbour and our Selves.

First in relation to God.

26. As Folly leads to Atheism, so does an over∣weening opinion of our own Wisdom or any o∣ther excellency to Profaneness. For as the Fool

has said in his heart there is no God, so it is said in another place That the ungodly is so Proud that he careth not for him. Pride then is altogether inconsistent with that Subje∣ction, Honour and Veneration which we owe to God. For how can he submit his passions to the Authority of the Divine Will who has made a Law of his own? And as it indisposes us for all active, so likewise for all passive Obedience, for how can he suffer that with Patience, which he thinks he does not deserve in Justice? Or how can he submit with resignation to the seeming unevennesses of Providential Dispensations, the equality of which because he cannot discern, he must in honour to his own understanding deny? And upon the same ground it unqualifies us for Faith in many of the Divine Revelations. For how can he Captivate his understanding to My∣steries, who thinks it a dishonour to own any, and is resolv'd to believe no farther than he can comprehend?

27. Lastly, It unqualifies us for Gratitude towards God, and consequently puts a Bar to all those good actions which we would other∣wise perform upon that Principle. And by this it becomes a Multiplied, a Legion evil. For how can he acknowledg 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 Protesta∣tion of the good Patriarch, thinks him∣self

worthy of the greatest of his mercies.

28. Then Secondly, In relation to our Neigh∣bour, it unqualifies us for Obedience to Civil Government. For how can he submit to the Wisdom of his Superiours, and pay an impli∣cite deference to the Occult reasons of State, who thinks himself wiser than a whole Senate, and disputes even the ways of Providence? Pride was ever observed to be the Mother of Faction and Rebellion, and accordingly St. Jude makes it part of the Character of the Proud Gnostics, To despise Dominions and speak evil of Dignities.

29. Again, It unqualifies us for those acts of Justice which consist in a due observation of our Neighbours Merits, and a deference of exter∣nal Respect proportionable to that observation. For how can he be at leasure to take notice of anothers worth, who is so wholly taken up in the contemplation of his own? Let the Reputa∣tion of his best Friends (if it be possible for a Proud man to have any) be in never so great danger, he like Archimedes, is so overbusie in admiring the Creatures of his own brain, those Draughts and Ideas which he has form'd of him∣self there, that he regards not the Ruin that is about him. Or if he does, he is so far from ap∣pearing in their defence (as in Justice he ought) that he rather rejoyces at their Spots as Acces∣sions to his own brightness.

30. Again, It unqualifies us for the Offices of Humanity, 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?

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

32. Then Thirdly, In relation to our Selves, here is this grand ill consequence of an immo∣derate self-esteem, that it unqualifies us not on∣ly for higher attainments, but even for the ve∣ry endeavours of improvement, and so cuts short and bedmarfs all our excellencies. 'Tis the Ob∣servation of Cicero, Multi ad scientiam perve∣nissent nisi se jam pervenisse credidissent, The Opinion of the Proud man has so far got the start of the real worth, that the latter will never overtake the former.

33. And as the immoderate esteem of our Selves unqualifies us for the performance of ma∣ny Duties, so does it also in the second place Betray us into many Sins.

34. First, Into all those sins which are con∣trary to the foremention'd Vertues respective∣ly. And besides them into many more, such as are presumption and security, vexation and discontent, contempt of others (tho at the same time it exposes us to theirs) Anger and Conten∣tion, Malice and Revenge. For the Proud man is not content to be his own private Admirer,

but quarrels with all others that are not of his perswasion, and with the Tyrant of Babylon kindles a fire for those who will not fall down and worship the Image which he has set up.

35. Neither does the Leprosy stop here. But as it betrays us into many sins, so in the Third and last place (which is the most dismal Con∣sequence of all) It frustrates all Methods of Re∣formation. Gods judgments will but exaspe∣rate and inrage him, because he thinks he does not deserve them, and his Mercies will not in∣dear him, because he thinks he does. Advice he thinks he does not need, and Reproof he cannot bear. Besides he thinks so well of himself al∣ready, that he wonders what you mean by ad∣vising him to become better, and therefore as he does not endeavour after any of those excel∣lencies which he thinks he has, so 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 sin, where nothing that has a Salutary Influence can come nigh him. And in this he resembles the first Presidents of his Folly, who from Angels transform'd themselves into De∣vils, and fell beyond the possibilities of reco∣very.

36. These are some of the fruits of this Root of Bitterness, and tho more might be named, yet these I think sufficient to justify this Admo∣nition of the Apostle to every man, not to think

of himself more highly than he ought to think, but to think soberly, according as God has dealt to eve∣ry man the measure of faith. Let us then all en∣deavour to conform our opinions concerning our selves to this Standard. Let us not stretch our selves beyond our natural dimensions, but learn to entertain modest and sober thoughts of our own excellencies and endowments, and mortify our understandings as well as our sensi∣tive affections. And thus shall we compleat our Lent Exercise by joyning the mortification of the Spirit to that of the flesh, without which the greatest Austerities wherewith we can afflict the latter, will not be such a Fast as God has cho∣sen. For what will it avail to macerate the Bo∣dy, while the principal part the Soul remains unmortify'd? The Humility of Moses must con∣spire with his Forty days Fasting to qualify a man for Divine Intercourses, to make him the Joy of Angels, the Friend of God. Thus then let us accomplish the Refinings of our Souls, and fill up the Measure of our Mortifications. To which end let us add this one further Consi∣deration to what has been already said, that Humility in the Judgment even of the High and Lofty one that inhabits Eternity, is a Vertue of such great Excellency, and singular advan∣tage to the happiness of Mankind, that our Blessed Saviour came down from Heaven to teach it, that his whole life was one continu'd Exercise of it, and that he has dignify'd it with

the first place among his Beatitudes. Let us then, as many as profess the Religion of the Hum∣ble and Crucify'd JESUS, make it our strict Care that we neglect not this his great Com∣mandment, nor omit to Copy out this Princi∣pal Line, this main stroke of the Pattern he has set us. Especially let us of this place who are set among the greater Lights of the Firma∣ment, and whose profession and business is to contemplate Truth, and to think of things as God made them, in Number, Weight and Mea∣sure, labour in the first place to take just and true Measures of our Selves, that our Knowledg puff us not up, nor our Height become our Ruin.

Notes

• Disser••. ••e Method. p. 1.
• Job 38. 10.
• Dr. Hammond.
• 2 Cor. 12. 7.
• Hist. Eccles. l. 2. cap. 13.
• See Hie∣rocles upon the Golden Verses of Py∣thagoras.
• 1 Cor. 4. 13.
• Isai. 14. 13.
• Acts 12. 23.
• James 1. 17.
• Rev. 4. 10.
• Prov. 22. 1.
• 2 Cor. 10. 13.
• 2 Cor. 10. 13.
• 2 Cor. 12. 6.
• 1 Pet. 3. 21.
• Neh. 6. 11.
• D••••. 4. 33.
• Psal. 10. 4.
• Gen. 22. 10.