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,
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,
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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 Iudgement so difficult to be pleas'd, 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 Are participated by every Individu. 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;
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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.
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.
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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.
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.
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and tho a particular Sect were Characteriz'd 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 Talent, wherewith every one fancies himself so abundantly stockt, that even those who have the most unsatiable Desires,
and though a particular Sect were Characterized by that Appellation, yet all mankind Are in reality, Gnostics. For as it's (ingeniously observed by the excellent Descartes) nothing is more equally distributed among men than the Intellectual Talon, wherewith every one fancies himself so abundantly stocked, that even those who have the most unsatiable Desires,
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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 influenc'd their Nativity,
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,
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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;
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;
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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 perfect Humanity,
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,
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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,
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,
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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 Vniformity. Our other Passions have sometimes their total intermissions,
And as it's 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 Passion have sometime their total intermissions,
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nay I had allmost 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.
nay I had almost pronounced it impossible for Omnipotence it self 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 beside those of all possible good.
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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.
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.
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For there is this notorious difference betwixt Selflove and the Love of others, that whereas the Love of others supposes an opinion of their excellency, the love of our selves begets it.
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 preposterous is the method of Self-love) we think well of our selves because we first love our selves.
We love Others Because we think well of them, but (so preposterous is the method of Self-love) we think well of our selves Because we First love our selves.
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so we shall hardly set due ones to our Opinions of our selves, and consequently the most mortify'd and resign'd Man of us all, has no reason to think himself unconcern'd in this Admonition of the Apostle.
so we shall hardly Set due ones to our Opinions of our selves, and consequently the most mortified and resigned Man of us all, has no reason to think himself unconcerned in this Admonition of the Apostle.
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'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,
It's 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,
as to defile the flesh, and indulge themselves all manner of Sensuality, as you may see their Character in the Epistle of St. Iude. 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 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 Abundance of Revelation had himself been in danger of being exalted above Measure, 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, and being to teach them a Lesson of Humility, he modestly ushers it in with a Preface of his Commission and Authority.
as to defile the Flesh, and indulge themselves all manner of Sensuality, as you may see their Character in the Epistle of Saint Iude. 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, 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, and experimentally knew how prove humane nature is to swell and plume upon a Conceit of its own excellencies, Thought it expedient to Advice his Charge At Room (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 Sobrium thoughts of themselves, 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, &c. The Discourse which I design upon these words shall be comprized within these limits.
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.
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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.
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 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 measure of Faith.
Secondly, I observe that the Standard whereby we Are to regulate our Opinions Concerning our selves 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 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,
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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.
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.
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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,
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,
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,
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.
Nay I believe I may venture higher and affirm that the understanding is not only under Obligation but that it's the Primary and immediate Subject of of it.
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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.
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.
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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,
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,
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 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.
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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,
or Religion, or to find out an expedient how the Foundations of the Intellectual world should not be out of course. For since it's evident both from the preceding Demonstration,
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if those very Dictates are also wholely and altogether neccssary, there can be no such thing as a NONLATINALPHABET, the man is bound hand and foot, has nothing left whereby to render him a Moral Agent, to qualify him for Law or Obligation, Vertue or Vice, Reward or Punishment.
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.
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But these are Absurdities not to be indured, and therefore I conclude according to the Rules of right Reasoning, the Principle from which they flow to be so too.
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.
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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,
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,
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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 altho the Soul necessarily understands or judges according to the Appearance of things,
And thus Far our sighed 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,
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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.
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.
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And this indifferency of the Soul as to attending or not attending I take to be the only NONLATINALPHABET, the bottom and foundation into which the Morality of every action must be at length resolv'd.
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 actium must be At length resolved.
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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,
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 since as an evil,
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.
And as long as I continue this Judgement it's 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,
But now the evil of Pain being presented before me, and I not sufficiently attending to the evil of since, this latter appears to be the lesser evil of the two,
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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,
But Because 'twas absolutely in my power to have attended more heedfully there was Liberty in the Principle, the mistake which influenced the actium was vincible,
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 approv'd the more it is examin'd,
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,
Neither is this account wholely unlicens'd by Authority, for I find some hints and intimations of it in the School of Plato, where the reason why those middle sort of Beings call'd Heroes are not so uniformly pure as the NONLATINALPHABET,
Neither is this account wholly unlicensed by authority, for I find Some hints and intimations of it in the School of Plato, where the reason why those middle sort of Beings called Heroes Are not so uniformly pure as the,
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From what has been said it appears plainly that the Morality of every humane action must be at length resolv'd 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,
From what has been said it appears plainly that the Morality of every humane actium 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,
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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,
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 our selves is one of those acts of the Understanding which Are Subject to Law,
Now the general reason of this is, because 'tis of great moment and influence in relation to our Practice, what Opinion we entertain concerning our selves.
Now the general reason of this is, Because it's of great moment and influence in Relation to our Practice, what Opinion we entertain Concerning our selves.
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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,
Indeed there Are many acts of the Understanding which though originally free, yet fallen under no Obligation by reason of the Indifferency of the Matter,
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Thus there is no danger of Heresy in asserting or denying 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,
Thus there is no danger of Heresy in asserting or denying the Antipodes, nor is Orthodoxy concerned whither the Moon be habitable. But although to mistake a Star be of no consequence to the Theorist that sits immured in his Study,
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 our selves is to be reckon'd,
There Are other things which have a practical Aspect, and Here it's not indifferent what we think, Because it's not indifferent what we do. Now among these the Opinion of our selves is to be reckoned,
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as having a great influence upon our well or ill demeaning our selves 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 trangressing the Standard prescribed,
as having a great influence upon our well or ill demeaning our selves 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,
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That the Standard whereby we are to regulate our Opinions concerning our selves, are those excellencies and perfections which we are really indow'd with.
That the Standard whereby we Are to regulate our Opinions Concerning our selves, Are those excellencies and perfections which we Are really endowed with.
whether Moral or Intellectual, which he really has, does NONLATINALPHABET, thinks soberly, and he that thinks himself indow'd with any King or Degree of Excellence which really he has not, does NONLATINALPHABET, thinks of himself more highly than he ought to think.
whither 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.
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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,
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 consequently 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,
and consequently 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,
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 tho it may,
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) it's most certain it can have nothing of Duty. For though it may,
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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 dwels much with himself,
and oftentimes is required of a man to think the Truth, yet he can never be under an Obligation to be mistaken. Beside, It's hard to conceive how any man (especially one that dwells much with himself,
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And besides, That very degree of Attention which is required that a man should not think himself more accomplish'd than indeed he is, will also infallibly hinder him from thinking he is less. 'Tis true indeed Moses knew not that his Face shone,
And beside, 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. It's true indeed Moses knew not that his Face shone,
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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,
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 it's 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,
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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.
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 fit upon the sides of the North, I will ascend above the heights of the Clouds, I will be like the most High.
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,
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 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, we have not only the express words of the Text,
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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 ones self.
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 ones self.
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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 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 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 it's 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. Besides, I would fain know why a man may not as lawfully think well of himself upon the Score of his real worth,
and rejoices with an infinite Complacency. Now Certainly that wherein consists the Happiness of the Creator, cannot be a since in the Creature. Beside, I would fain know why a man may not as lawfully think well of himself upon the Score of his real worth,
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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.
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.
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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 look't upon as a very Commendable thing to be so affected,
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 it's looked upon as a very Commendable thing to be so affected,
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Only there is a NONLATINALPHABET 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.
Only there is a to be observed 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.
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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 NONLATINALPHABET NONLATINALPHABET Which the Apostle 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 entrusted him with? Now this is the Reward of Vertue,
Again in the last place, if a man may not have leave to take Cognisance of his own Deserts and to valve himself accordingly, what will become of that Which the Apostle 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 Talon of Liberty which God has Entrusted him with? Now this is the Reward of Virtue,
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'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.
It's 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 stain its Glory, Shall such a man as I flee? Was the powerful 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) — NONLATINALPHABET.
And consequently a due reflection upon a Man's own Worth, must needs be a strong Preservative against whatsoever would stain its Glory, Shall such a man as I flee? Was the powerful consideration that buoyed up the sinking Spirits of Nehemiah. And it's one of the Capital Precepts of Pythagoras is Morals (and perhaps one of the best too that was ever given to the World) —.
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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 Excellencies, whatsoever they are.
From these considerations (not to urge any more) it seems to me very evident, that it's 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 Excellencies, whatsoever they Are.
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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.
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.
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and levell'd the great King of Babylon with the Beasts that perish; and which is nothing else but an Intemperate Opinion of our selves, which consists either in assuming to our selves any Excellency which we have not,
and leveled the great King of Babylon with the Beasts that perish; and which is nothing Else but an Intemperate Opinion of our selves, which consists either in assuming to our selves any Excellency which we have not,
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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.
Tho indeed in Strictness of Notion this latter falls in with the former, For to Overrate what we have, is indeed to assume Some Degree of good which we have not.
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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.
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.
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First an excessive opinion of our selves (and that is so which surpasses the measure of our real worth) unqualifies us for the performance of many Duties;
First an excessive opinion of our selves (and that is so which Surpasses the measure of our real worth) unqualifies us for the performance of many Duties;
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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.
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.
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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 submit his passion 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;
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for how can he suffer that with Patience, which he thinks he does not deserve in Iustice? 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 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.
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.
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.
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For how can he submit to the Wisdom of his Superiours, and pay an implicite 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,
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,
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For how can he be at leasure to take notice of anothers worth, who is so wholely 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 overbusie in admiring the Creatures of his own brain, those Draughts and Ideas which he has form'd of himself there, that he regards not the Ruin that is about him.
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 rejoyces at their Spots as Accessions to his own brightness.
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.
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Then Thirdly, In relation to our Selves, here is this grand ill consequence of an immoderate salf-esteem, that it unqualifies us not only for higher attainments,
Then Thirdly, In Relation to our Selves, Here is this grand ill consequence of an immoderate salf-esteem, that it unqualifies us not only for higher attainments,
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'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.
It's the Observartion of Cicero, Multi ad scientiam pervenissent nisi se jam pervenisse credidissent, The Opinion of the Proud man has so Far god the start of the real worth, that the latter will never overtake the former.
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 Contention, Malice and Revenge.
And beside 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.
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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.
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.
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and his Mercies will not indear 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,
and his mercies will not endear him, Because he thinks he does. advice he thinks he does not need and Reproof he cannot bear. Beside 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,
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Let us then all endeavour 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 indowments,
Let us then all endeavour 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 Sobrium thoughts of our own excellencies and endowments,
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and mortify our understands as well as our sensitive 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 chosen.
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.
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For what will it avail to macerate the Body, while the principal part the Soul remains unmortify'd? 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,
For what will it avail to macerate the Body, while the principal part the Soul remains unmortified? 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,
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 thats inhabits Eternity, is a Vertue of such great Excellency,
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 thats inhabits Eternity, is a Virtue of such great Excellency,
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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 continu'd Exercise of it,
and singular advantage to the happiness of Mankind, that our Blessed Saviour Come down from Heaven to teach it, that his Whole life was one continued 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 Humble and Crucify'd JESUS make it our strict Care that we neglect not this his great Commandment,
and that he has dignified it with the First place among his Beatitudes. Let us then as many as profess the Religion of the Humble and crucified JESUS make it our strict Care that we neglect not this his great Commandment,
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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.
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.
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