A SERMON Preached before the University OF OXFORD At St. PETER'S Church in the East on Mid-Lent Sunday March 29. 1685.  
BY john Norris M. A. and Fellow of All-Souls College in OXFORD.  
Seest thou a man wise in his own Conceit? There is more hopes of a Fool than of Him.  Prov. 26. 12. 
OXFORD, Printed by Leonard Lichfield, for Thomas Fickus Bookseller. 1685.   

To the Reverend Dr. HENRY MORE of Christ's College in CAMBRIDGE.  
Reverend SIR,  
NEither the Ambition of honouring this Discourse with your Great Name, nor the Vanity of thinking this slender Oblation a sufficient discharge from those strong Obligations whereby I stand indebted to you, were the Motives which determined my Choice in this Dedication. I intent only hereby to express my great Veneration for your Worth, and my Gratitude for that Particular share which you have been pleased to vouchsafe me in your Favour.  
As for the Discourse which now begs your acceptance and protection, I am not unsensible that much of it lies out of the common road of thinking, and may upon that Score incur the Censure of those narrow-spirited Theorists, who confine their Speculations to the limits of Antiquity, resign up the natural Prerogative of their understandings to the Tyranny of dead Authors, and prefer Lead and Copper so it wear the Stamp of Authority, before the finest and noblest Metal that has not the luck to be a Coin.  
But Sir, I need not fear your disapprobation on this account, whose active. Soul has long since traversed o'er the whole Field of Truth, and whose temper is so unprejudiced and even-poised, as to receive the most Novel Hypothesis (were it possible for any to be such to you) without starting and amusement, and if true, to embrace it, though with the Censure of Singularity.  
And here Opportunity tempts me to run a long Descant upon your great Worth and the Variety of your Intellectual Accomplishments, but I consider, that should I with the Athenian Orator employ Ten years in a Panegyric, I could add nothing either to your Fame or to your Satisfaction, and besides I fear I shall sufficiently abuse your Patience in the following Papers, and therefore I am the more concerned to spare your Modesty in this.  
But I forget how sacred your hours are, and have perhaps already too much reason to beg your, and the Worlds, pardon for disturbing an excellent Meditation. For which offence a speedy Conclusion will be the best Apology. I end therefore with this humble Request, that whatever your judgement be of this Present as to other respects, you would not fail to think it a sincere Testimony of that vast esteem which you most deservedly have in the heart of  
(SIR,) Your most Obliged and Humble Servant JOHN NORRIS. All-Souls College Mar. 31.   

A SERMON Preached before the University of OXFORD, etc.  ROME 12. Chap. v. 3. — Not to think of himself more highly than be aught to think; But to think soberly according as God hath dealt to every man the measure of Faith. 
THERE is nothing wherein men are so much divided from one another as in Opinions, and nothing wherein they 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 participated by every Individual. For should a man take the Wings of the Morning, and and travel with the Sun round the Terrestrial Globe, he would hardly find a man either of a judgement so difficult to be pleased, or of accomplishment so little to recommend him, that was not notwithstanding sufficiently in love with himself, however 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 played the Artist well enough in himself, and as to the Harmony of his own frame acquitted the Geometry of his Maker.  
And as men are thus naturally apt to think well of themselves in general, so there is nothing 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 Knowledge is not more natural than the Conceit that we are already furnished with a considerable Measure of it, and though a particular Sect were Characterised by that Appellation, yet all mankind are in reality, Gnostics. For as 'tis (ingeniously observed by the excellent Cartesius) nothing is more equally distributed among men than the Intellectual Talon, 
Dissert. de Method. p. 1.  wherewith every one fancies himself so abundantly stocked, that even those who have the most unsatiable Desires, and whom Providence could not satisfy in any one thing else, are notwithstanding as to this Dispensation of Heaven well enough content, complain not of the dull Planet that influenced their Nativity, or wish their minds more richly endowed than they are. And although there are a generation of men who use to be very eloquent in setting out the degeneracy of humane nature in general, and particularly in deciphering the Shortness of our Intellectual Sight, and the defects of our now diminished understanding, 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 resentment 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 lapsed and perfect Humanity, and God might again review his image with paternal Complacency, and still pronounce it good.  
Nor is it at all to be wondered 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 Uniformity. Our other Passions have sometimes their total intermissions, and at best their increases and decreases, but this is 
* See my Discourse of Heroic Piety Pag. 72 and 73.  always at Full, and stands drawn out to the utmost Stretches of its Capacity. No man loves himself more at one time then at another, and that because he always loves himself in the highest Degree that is possible. More than all good he cannot with to himself, and less than all he will not, nay I had almost pronounced it impossible for Omnipotence itself which stays the proud waves of the Ocean, 
〈…〉  and blocks up its violent efforts with bars 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.  
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 among 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 ourselves begets it. We love others because we think well of them, but (so preposterous is the method of Self-love) we think well of ourselves because we first love ourselves. So that now upon the whole, considering how necessarily 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 feared, that as we cannot set any bounds to the love of ourselves, so we shall hardly set due ones to our Opinions of ourselves, and consequently the most mortified and resigned Man of us all, has no reason to think himself unconcerned 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.  
'Tis supposed that the Apostle in these words had respect to the then prevailing Heresy of Gnostics, a sort of men that pretended to great Heights, of divine Knowledge, to close intimacies and familiarities with God, and upon that presumption grew so haughty and insolent as to despise dominions, and speak evil of dignities, and withal so careless and secure, as to defile the flesh, and indulge themselves all manner of Sensuality, as you may see their Character in the Epistle of St. jude. Nay of such turbulent ungovernable Principles and profligate manners were these men, that some of the Learned (and particularly an eminent Divine of our own Church) have adventured to write upon their Foreheads, 
Dr. Hammond  Mystery, and to place them in the Chair of Antichrist. As an Antidote therefore against this Poison, the Apostle who through the Abundance of Revelation had himself been in danger of being exalted above Measure, 
2 Cor. 12. 7.  and experimentally knew how prone humane 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 moderate and sober thoughts of themselves, 
Hist. Eccles. lib. 2. c. 13.  and being to teach them a Lesson of Humility, he modestly ushers it in with a Preface of his Commission and Authority. For I say (says he) through the grace given unto me to every man that is among you not to think of himself more highly, etc.  
The Discourse which I design upon these words shall be comprised within these limits.  
First, I observe that we are not at our own liberty to entertain what Opinions we please concerning ourselves, but that we ought to regulate them by some Standard. Which I collect from the former part of the Text, Not to think of himself more highly than he ought to think, but to think soberly.  
Secondly, I observe that the Standard whereby we are to regulate our Opinions concerning ourselves are those excellencies and perfections which we are really endowed with, which I collect from the latter part of the Text, according as God has dealt to every man the measure of Faith.  
And in the third place I shall consider the Absurdities and ill Consequences of transgressing this Standard, whereby it shall appear how highly reasonable this Admonition of the Apostle is, and so conclude with a practical Application of the whole in relation to ourselves, and the present occasion.  
I begin with the first Proposition, That we are not at our own liberty to entertain what Opinions we please concerning ourselves, but that we ought to regulate them by some Standard.  
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 accordingly they give every one a Toleration to abound in his own sense and (provided his actions be conformable 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 understanding is not only under Obligation but that 'tis the Primary and immediate Subject of 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 immediate subject of all Obligation which is so of Liberty. Now that this cannot be the Will, I suppose will be acknowledged a clear consequence if the Will necessarily follows the Practical Dictate of the Understanding. And that it does so, I think there is Demonstration.  
'Tis an unquestionable Axiom in all the Schools of Learning in the world, that the Object of the Will is apparent good; Now apparent good in other words, is that which is apprehended or judged to be good, and if so, than it follows that the Will cannot but conform to the Dictate of the Understanding, because otherwise something 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 Conclusion of an Operative Syllogism, and follows as necessarily from the Dictate of the Understanding as as any other Conclusion does from its Premises, and consequently cannot be the immediate subject of Liberty, and consequently not of Obligation.  
But then are we not involved 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 experimental Reflection, that the Will necessarily acts in Conformity to the Dictates of the Understanding, if those very Dictates are also wholly and altogether neccssary, there can be no such thing as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man is bound hand and foot, has nothing left whereby to render him a Moral Agent, to qualify him for Law or Obligation, Virtue or Vice, Reward or Punishment. But these are Absurdities not to be endured, and therefore I conclude according to the Rules of right Reasoning, the Principle from which they flow to be so too.  
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 itself, or from one another, but that the Soul does immediately understand and will by itself, without the intervention of any Faculty whatsoever. And that for this demonstrative reason in short, because in the contrary Hypothesis, either judgement must be ascribed to the Will, and then the will immediately commences Understanding, or the Assent of the Will must be blind, brutish, and accountable, both which are as great Absurdities as they are true Consequences. 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 terminates in Fatality, and Necessity bounds our Horizon. That then that must give us a Prospect beyond it, must be this, that although the Soul necessarily 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 necessary, but depends upon the degrees of Advertency or Attention which the Soul uses, and which to use either more or less is fully and immediately in her own power. And this indifferency of the Soul as to attending or not attending I take to be the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bottom and foundation into which the Morality of every action must be at length resolved. For a farther proof as well as Illustration of which Hypothesis 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 Judgement 'tis utterly impossible I should commit it, there being according to my present apprehension no greater evil for the declining of which I should think it eligible. 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 lesser evil of the two, and I accordingly pro hic & nunc so pronounce it, and in Conformity to that judgement necessarily choose it. But because 'twas absolutely in my power to have attended more heedfully there was Liberty in the Principle, the mistake which influenced the action was vincible, and consequently the action itself imputable. This Hypothesis however strange it may seem to those that have sworn Faith and Allegiance to the Dictates of the Schools, I believe will be the more approved the more it is examined, and that not only as rational and consistent in itself, but also as a refuge from those Absurdities which attend the ordinary Solutions. Neither is this account wholly unlicens'd by Authority, for I find some hints and intimations of it in the 
* See Hierocles upon the Golden Verses of Pythagoras.  School of Plato, where the reason why those middle sort of Being's called Heroes are not so uniformly pure as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is assigned to be because they do not so equally attend to the Beauty of the Supreme Good.  
From what has been said it appears plainly that the Morality of every humane action must be at length resolved into an immediate indifference that the Soul has of attending or not attending, and consequently that we are not only under Obligation as to the acts of the Understanding, but that all Obligation begins there.  
Having thus cleared 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 ourselves is one of those acts of the Understanding which are subject to Law, or in other terms, that we are not at our own liberty to entertain what Opinions we please concerning ourselves, but that we ought to regulate them by some Standard. Now the general reason of this is, because 'tis of great moment and influence in relation to our Practice, what Opinion we entertain concerning ourselves. Indeed there are many acts of the Understanding which tho originally free, yet fall under no Obligation by reason of the Indifferency of the Matter, as in things of pure and naked Speculation. 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 denying the Antipodes, nor is Orthodoxy concerned whether the Moon be habitable. But although 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 practical Aspect, and here 'tis not indifferent what we think, because 'tis not indifferent what we do. Now among these the Opinion of ourselves is to be reckoned, as having a great influence upon our well or ill demeaning ourselves respectively, 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 ourselves, are those excellencies and perfections which we are really endowed with. Which is collected from these words, according as God has dealt to every man the measure of Faith.  
In the former part of the Text there was indeed a Restraint laid upon our Opinions concerning ourselves, but it was general only and indefinite. But here the ground is measured out, and the Boundaries precisely set. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that's the great Ecliptic Line which is to bond the Career of our most forward and Self-indulging Opinions. If we keep within this compass 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 Simplicity, he that judges of himself according to those excellencies, whether Moral or Intellectual, which he really has, does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thinks soberly, and he that thinks himself endowed with any King or Degree of Excellence which really he has not, does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thinks of himself more highly than he ought to think.  
Here then are Two things to be considered.  
First that we may proceed so far as this Standard.  
And Secondly, That we may not go beyond it.  
First, That we may proceed so far.  
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 ourselves that are possible, to be conscious of no manner of excellency in ourselves, and consequently not to be affected with the least Self-complacency; That we ought to account ourselves to be Nothing, to have nothing, to be worth nothing, but to be very refuse and offscouring of all things. 
1 Cor. 4. 13.  And this they call the Mystical Death, or the Spiritual Annihilation. Now whatever degrees of excellency this may have (which I shall not now dispute) 'tis most certain it can have nothing of Duty. For though 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 heedfully reflects upon the actings of his own mind) should be master of any considerable excellency, 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 accomplished than indeed he is, will also infallibly 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 streamed from him, and wondered 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 retired and reserved accomplishments. 'Tis not with the Lesser, as with the Greater World, where whole Tracts and Regions (and those some of the best too) lie undiscovered. No, Man cannot 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 Ignorance of ourselves with which Mankind has been hitherto so universally taxed, runs quite in another Channel, and does not consist in overlooking any of those endowments which we have, but in assuming to ourselves those which we have not.  
I confess (were it possible) I should think it adviseable 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 conscious of one's 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 thinking 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, 
Isai. 14. 13.  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 pleased with the fineness and success of his Oratory, but because he was not so just to God as the People were to him, but looked upon himself as the Head-fountain of his own perfections, and so gave not God the glory. 
Acts 12. 23.   
But now if we take care to proportion our estimation of, and our Complacencies in ourselves 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, 
James 1. 17.  and accordingly refer all to God's glory and with the Elders in the Revelations take off our Crowns from our Heads and cast them at the foot of the Throne, 
Rev. 4. 10.  we have not only the express words of the Text, but likewise all the reason in the world to warrant the Sobriety of our Opinions. For, this is but to have a right and exact understanding of one's self. And why may not a man be allowed to take a true Estimate of himself as well as of another man? Or why should a man think an excellency 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 rejoices with an infinite Complacency. Now certainly that wherein consists the Happiness of the Creator, cannot be a Sin in the Creature. Besides, 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 confessed 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, 
Prov. 22. 1  and of which the Best and Wisest men of all ages had ever such a tender, such a passionate Regard? Nay 'tis looked upon as a very Commendable thing to be so affected, and the contrary is censured as the mark of a dissolute and unmoralized temper. Only there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be observed in this as well as in the former, 
2 Cor. 10. 13.  and as we are not to stretch out ourselves beyond our measure, 
2 Cor. 10. 14.  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. 
2 Cor. 12. 6.  Besides, if we may not be allowed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which the Apostle speaks of, the answer of a good Conscience towards God, 
1 Pet. 3. 21.  which is nothing else but a Sentence of Approbation, which a man passes upon himself for the well managing of that Talon of Liberty which God has entrusted him with? Now this is the Reward of Virtue, and therefore certainly not contrary to it.  
Neither is this Self-esteem only the Reward of Virtue but also the Cause of it too, and consequently 'tis not only allowable, but also highly needful that we should think Honourably of ourselves. '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 Preservative against whatsoever would slain its Glory, Shall such a man as I flee? 
Neh. 6. 11.  Was the powerful consideration that buoyed up the sinking Spirits of Nehemiah. And 'tis one of the Capital Precepts of Pythagoras' Morals (and perhaps one of the best too that was ever given to the World)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Above all things reverence thyself. 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 observe the former Rule, and reflect with due Reverence upon our own Worth and Dignity.  
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 ourselves should rise up so as to be of a Level with our Excellencies, whatsoever they are. Let one of the Scales be mounted never so high, yet if there be a proportionable Weight in the Other, the Balance moves regularly, and as it should do. We may then proceed so far as this Standard.  
But Secondly, We must not go beyond it. For all beyond this is Pride. Pride, that turned the Angels out of Heaven, Adam out of Paradise, and levelled the great King of Babylon with the Beasts that perish; 
Dan. 4. 33.  and which is nothing else but an Intemperate Opinion of ourselves, which consists either in assuming to ourselves 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 Restraint, 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.  
I shall observe only the most notorious; and these I shall reduce to these Three general Heads.  
First, That it unqualifies us for the performance of many Duties.  
Secondly, That it betrays us into many sins.  
And Thirdly, That it frustrates all methods of Reformation. Of these very briefly.  
First an excessive opinion of ourselves (and that is so which surpasses the measure of our real worth) unqualifies us for the performance of many Duties; and that both in relation to God, our Neighbour and ourselves.  
First in relation to God.  
As Folly leads to Atheism, so does an overweening opinion of our own Wisdom or any other 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. 
Psal. 10. 4.  Pride then is altogether inconsistent with that Subjection, 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 unevenesses 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 Mysteries, who thinks it a dishonour to own any, and is resolved to believe no farther than he can comprehend?  
Lastly, It unqualfies us for Gratitude towards God, and consequently puts a Bar to all those good actions which we would otherwise perform upon that Principle. And by this it becomes a Multiplied, a Legion evil. For how can he acknowledge an Obligation passed upon him by God's Favours, who calls them not by that name; but esteems them as Rewards and Payments, and inverting the Protestation of the good Patriarch, 
Gen. 22. 10.  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 Wisdom of his Superiors, and pay an implicit 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.  
Again, It unqualifies us for those acts of Justice which consist in a due observation of our Neighbours Merits, and a deference of external Respect proportionable to that observation. For how can he be at leisure to take notice of another's worth, who is so wholly taken up in the contemplation of his own? Let the Reputation 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 overbusy in admiring the Creatures of his own brain, those Draughts and Ideas which he has formed 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 Justice he ought) that he rather rejoices at their Spots as Accessions to his own brightness.  
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?  
Lastly, 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 ourselves, here is this grand ill consequence of an immoderate salf-esteem, that it unqualifies us not only for higher attainments, but even for the very endeavours of improvement, and so cuts short and be-dwarves all our excellencies. 'Tis the Observartion of Cicero, Multi ad scientiam pervenissent 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.  
And as the immoderate esteem of ourselves unqualifies us for the performance of many Duties, so does it also in the Second place Betray us into many Sins.  
First, Into all those sins which are contrary to the foremention'd Virtues respectively. And besides them into many more, such as are presumption and security, vexation and discontent, contempt of others (though at the same 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 quarrels with all others that are not of his persuasion, 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.  
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 Consequence of all) It frustrates all Methods of Reformation. God's judgements will but exasperate and enrage him, because he thinks he does not deserve them, and his Mercies will not endear 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 already, that he wonders what you mean by advising him to become better, and therefore as he does not endeavour after any of those excellencies 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 Sealed up to iniquity, and deeply lodged in the strong holds of sin, where nothing that has a Salutary Influence can come nigh him. And in this he resembles the first Precedents of his Folly, who from Angels transformed themselves into Devils, and fell beyond the possibilities of recovery.  
These are some of the fruits of this Root of Bitterness, and though more might be named, yet these I think sufficient 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 soberly, according as God has dealt to every man the measure of faith. Let us then all endeavour to conform our opinions concerning ourselves to this Standard. Let us not stretch ourselves beyond our natural dimensions, but learn to entertain modest and sober thoughts of our own excellencies and endowments, and mortify our understands as well as our sensitive affections. And thus shall we complete our Lent Exercise by joining 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 chosen. For what will it avail to macerate the Body, while the principal part the Soul remains unmortifyed? The Humility of Moses must conspire 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 Consideration to what has been already said, that Humility in the Judgement even of the High and Lofty one that's inhabits Eternity, is a Virtue of such great Excellency, and singular advantage to the happiness of Mankind, that our Blessed Saviour came down from Heaven to teach it, that his whole life was one continued Exercise of it, and that he has dignifyed it with the first place among his Beatitudes. Let us then as many as profess the Religion of the Humble and Crucify'd JESUS make it our strict Care that we neglect not this his great Commandment, nor omit to Copy out this Principal 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 Firmament, and whose profession and business is to contemplate Truth and to think of things as God made them in Number, Weight and Measure, labour in the first place to take just and true Measures of our Selves, that our Knowledge puff us not up, nor our Height become our Ruin.  
Now to the only Wise God, Father, Son and Holy Ghost be all Adoration and Thanksgiving now and for ever. Amen.  
The END.