SERM. I. rently and ungratefully to our Creator? It

is, I doubt, almost impoffible to hold the Balance exactly even without the leaft Inclination to our Side; it is impoffible for us, who are Parties, to pass Judgment on ourselves with the ftrict Rigour of Justice without the leaft Partiality, without any favourable Softenings and Allowances: All, that can be expected from us, is, what I believe every wife and modest Man doeth, viz. that looking around us and confidering how apt every Man is in fome Degree to over-value himself, we learn from hence to entertain and cherish a conftant Suspicion and Mifgiving, that we do fo too: which Misgiving disposeth us to look deeper into ourselves, to truft not so much to our own Abilities, as to our Vigilance and Circumspection, and God's Bleffing upon us, and to make our humble Application to him, that he would look well, if there be any Way of Wickedness in us, and lead us in the Way everlasting.

Having thus ftated the Nature of Pride, I proceed, IIdly, To fhew the Unreasonableness of this Vice. And this I fhall do, by examining our Pretenfions to Pride.

Are

Are we proud of Riches? Riches can- SERM. I.

not alter the Nature of Things, they cannot make a Man worthy, that is worthless in himself: They may command an infipid Complaifance, a formal Homage, and ceremonious Profeffions of Refpect, and teach a fervile World to fpeak a Language foreign to their Hearts; but where a Largenefs of Soul is wanting, they can never procure an affectionate Efteem, grateful Sentiments, and an undiffembled Love, the willing Tribute of a generous Heart to Merit only. The Value of the Estate may be very great; but that of the Man is not at all greater; if he does not employ his Estate as the great Engine to procure moral Pleasures, and to do benevolent Offices. And if it be true Wisdom to think that early, which we must think at laft; let us now be convinced, which we shall certainly be hereafter, that there is nothing truly valuable, noble and manly, but the good Sense to know our Duty, an hearty Inclination to practise it, and a determinate Steadiness to persevere in it to the End: That the only true fubftantial Greatness is rightly to apprehend, affectionately to wor ship, and diligently to imitate our heavenVOL. II.

C

ly

SERM. I. ly Father.

The Unthinking may be car

ried away with Appearances, instead of Realities; but the Judicious fhould confider Things intrinfically, and think him the greatest, who strives, as much as in him lyes, to make others happy by his Benevolence, good by his Example, and wife by his Inftructions.

Do we value ourselves upon our Power ? No; what is remarked by fome Body or other, is a great Truth, viz. That there is no Good in Power, but merely the Power of doing Good. Upon our worldly Prudence? Thofe, who are acquainted with History know, how often the best-laid Defigns have proved abortive. Among all the Maxims of worldly Prudence, this is one of the beft, viz. That we thould endeavour to discover the reigning Paffion in every Man, whom we would manage; and when we have found out that, we have got a Handle to turn him, which Way we pleafe. But then every Man, befides his reigning Paffion, has his particular Caprice or Humour, which will make our Meafures often mifcarry. Befides, no one Paffion is perhaps the perpetual Dictator: No, our Heart is rather a little Commonwealth;

where

where they govern us with an alternate SERM. I. Sway, and fometimes our Ambition, some times our Anger, fometimes our Fear of fome other Affection is uppermoft.

Human Policy therefore must be uncertain, because Man, who is the Subject of it, is fo uncertain, wavering and inconstant; and there can be no fixed and stated Maxims to please and manage fo changeable and inconfiftent a Creature: But we may by certain and unchanging Rules gain the Love of that Being, with whom there is no Variableness, neither Shadow of Turning. No Prudence therefore but the Spiritual, viz. To please him who is the fame yesterday, to-day, and for ever, can be certain.

Are you proud of your diftinguished Vir tue? He who is proud of diftinguished Abilities, Learning and Wealth, is not the lefs able, learned and wealthy, because he is proud of them. But he, who is proud of diftinguished Virtue, ceaseth to be virtuous, by his being fo. For the Man that is pleased with any Degree of Virtue, merely because it is uncommon, would be forry, if what he values himself upon, as a fingular Mark of Diftinction, fhould become

SERM. I. common, and all Mankind fhould rife to the fame Eminence as himself in Morality. Now this Temper argues a Want of Benevolence, and, confequently, of Virtue. It fhews a mean, narrow, selfish Turn of Mind, to triumph in any extraordinary Attainment, folely because it is peculiar to us, or confined to a felect Few: A truly generous, benevolent, and virtuous Spirit would wish, that All were not only almoft, but altogether fuch as he is; and be the happier in himself, if the Bulk of Mankind were Partakers of that Happiness which refults from Virtue.

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Befides, thofe, who feldom act or think nobly, may be proud of what they fo feldom think or act. But to thofe, who conftantly entertain great Thoughts, and do noble Actions, to them they are become fo familiar, that they make no great Impreffions upon them. At the fame Time, that they rife above the common Level of Action, they think they do nothing but what is common; because nothing but what is commonly done by them. The Favours, which you cannot receive without warm Emotions of Joy and Gratitude, they can bestow with great Coolness and Unconcern

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edness.