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Icives with many ibings, while the one thing needjul is the more neglcaed (Luke 10. 42.) but all about them mult be partakers of the trouble. What abundance of trades doth Pride maintain and how many are continually at work to fcrve it?

But the lowly who mind not vain oftentation, do save thenfelves all this unproficablc pains : They can avoid undecent fordidness, at a chcaper rate chan by proud curioficy. They are accurate and curious in grcater matters, in doing good, in fccuring their salvation, in cscaping lin, and in pleasing God; which will one day prove a wiser curioficy, than to be curious in courtship, and complements, and dressings, and other impertinent childish things: Though the least juft decency is not to be neglected in its place, it is foolilh pride to prefer it before things of importance and necessity. Mins mind and rims are not lufficient for all things: Somewhat mult be omitted; 'ind its wisdom which chusoch to omic the least, and folly which chuseth toomic che gợearcft

. As in Learning, they prove the four de Scholars who spend their ftudies on the most excellent and useful parts of learning; whilft those that too much study things super fluem, are ever empty of neceffary knowledge : It is so allo in she actions of our lives : As Paul so vchemently condemneth vain jauzling about unneciffury and unedifying questions, though yet truth was not contemprible in those mat. ters : fo allo vain curiosity, and vaedifying diligence (ihough about things not altogether contempriblc) is but the perilous diversion of the mind, from greater things, 1 Tim. 1.6,7, &c.

10. The bigb-minded cannot endure to be bebelden (unless nccillity or covetousness prcvail against their Pride.) But they would have all others bebolden to them, that they may seem as Perry

Deities in the world. O how it puffcth them up to have the people depend upon them, and acknowledge chem for their bencfactors, and to have crouded sacrifices of chanks and praise to be offered them as they go abduc the streets: If they were accounted such as the world could nor live, nor be happy withouc them, as being the most něceßary paris or pillars, thercof, nothing could more content their humour: But the lowly mind desirech rather to do good than to be

known

known to do it. And it is not mens unthankfulness that will take him off, because it is not their chanks which is his reward. He would be as like God as he can in doing good, but not for his own glory, but for Gods. As he is Gods Steward, it is will God that he kcepeth rockoning; and if his accounts will pass wiih bim, he hath enough. And if God will have him to need the help of others; he is not too ftour to seek and be beholden. Though every ingenious man should valuc his freedom from the servitude of man, 1 Cor.7. 23. and if he can be free, mould cbufe is ratber, vers, 21. (And the borrower is a servant to tbe lender, Prov, 22. 7.) And we may say with him in Luke 16.

3. Io beg I am afhamed: Yet hcrc humility will makc us hoop,

weben God requiretb it. Chrif himself refused not to be a Receiver, Luke 8. 3. No nor to ask a draught of water, Jobu 4: And poverty is oft a great mercy to the proud, to take them down, and make them stoop. Tbe ricb answeretb roughly; but the poor userb intreaties, Prov. 18. 23. So much of the Marks of Pride.

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Dire&. III. Overlook not tbe odioufaefs and peril of Pride. I will namc you now but a few of its aggravations, because I have more largely mentioned them elsewhac.

1. It is the most direat opposition to God, to set up ourselves as Idols in his place, and sock for some of his honour to our felves.

2. It is the first born of tbe Devil, and an imitation of him whom God in nature hach caught us to take for th: greatett. enemy of him and us; and the moft odious of all the crcatures of God.

3. fe is madness to fall by that same sin, which we knop was the overthrow of our firft Poren's, and of the world.

4. And it is sorrish impudency in such as w., who know that our bodies are going inco rottennels and duft, and think in what a place and plight we must there lic, and that those daies of darkness will be many: And who know that our souls are dcfiled with fin, and if we have any laving knowledge and grace, it is small, and mixt with abundance of ignorance and corruption, and the nature of it is contrary to Pride.,

5. It is contrary to the design of redeeming grace, which is to save the humble contrite soul.

6. It betrayeth men to a multitude of other fins (as vanity of mind, loss of time, neglc&t of dury, Ariving for prefermeni, quarrelling with others, upon macters of reputation or precedcncy, &c )

7. And it is a fin that God is specially engaged againft, and the furett way to deje&tion and self-fruftration, i Pet. 5. 5. James 4.6. Ifa.2.12. Prov.i5 33, & 16.5. & 21.4. Pfal. 138.6. & 31.23. Job 40.11, 12. Luke 14. 11. & 18. 14.

II. After chefe three general DircQions, I shall bric Ay qime a few particular ones.

Dired, 1. Remember continually what you are, and what you well, what your bodies are, and will be; and what your fouls are by the pollurion of fin ; and how close it fill adhérech

to you; and from how great a misery Chrift redeemed you: He neither knoweth his body, nor his foul, his fin, or mifory, nor Cbrit, nor grace, who is a servant unto Pride.

Dired. 2. Remember the continual presence of the moft hɔly dreadful God : And can Pride lift up the head before him?

Dire&. 3 Look to the example of a humbled Saviour, and learn of God incarnate to be lowly, Matib. 11. 29. From his birth to his afcenfion, you may read the Atrangelt Lecture of Lowliness, that cver was delivered to the haughty world.

Dired. 4. Turn all your defires to the glorifying of God; remembring that you were not made for your own glory, but for his.

Dired. 5. Think much of the beavenly Glory, and it will cloud all the vain-glory of the world.

Direa. 6. Think what it is that is your honour among the Angels in Heaven, and what is most approved and honoured by God himself; and therein place your honour; and not in the conceits of foolish men.

Dire&. 7. Lally, Make use of bumbling occafions to exercise Your felf-denyal and lowo liness of mind. I commend not to you the

pious folly of those Popish Saints, who arc magnificd by them for making themselves purposely ridiculous to excrcise their

humility

humility (as by going through the streets with their brecches on their heads, and other such foolerics :) For God will give you humbling occasions cnough, when hc secth good : But when he doch it, be sure that you improve them to the abasing of your felves: and use your selves to be above the elecm of man, and so bear contempt when it's caft upon you (as Chrif did for your sakes) though not to draw it foolishly or wilfully upon your felves. He that hath but once born the contempt of men, is much better able to bear it afterwards, than he that never underwent it, but thinketh that he hath an entire reputation to preserve : And he that is more sollicitous of his duty, and most indifferent in point of honour, doth usually be fécurc his honour by such negleat, and alwaics belt undergo dishonour.

CHAP. XVI.

How 10 [cape the fin of Fulness or Luxuryly Faith. 'H E second fin of Sodom, and fruit of abused Prosperity, is

, ? ving also handled it elsewhere more at large) I shall now brief ly give you these general Dirc&tions firft, and then a few thac are more particular.

Dirca. 1. Underland well what fonful Fulæeßis : l is finful, when it hash any onc of these all conditions.

1. When you eat or drink more in quantity, than is.con.' filteni with the due preservation of your health: or so inuch as burteth your bealth or resfox. for the use of food is to for us for our duty i and therefore that which disablcth and unfic? etbus, is too much. But here borb the profin and future mult b: confidered

2. When you have no bigher end in cating and drinking. than the pleasing of your appetite. Beit liedle or much, it is co be jedged of according to its end. A buat hath no other end, b:cause he hash no reason, and lo properly hath no end at all: But we are bjund to eat and drink to ide glory of God, and to do all to further ujin his service, i Còr. 10.31. The apptrite may Non

be

be pleased in order to a bigber end; that is, 1. So far as it is a fruc direder what is for our bealıb, and will be b:I digefted : 2. So far as by moderate and seasonable exbilaration, it fitrech us by cheerful alacrity for our duty: and therefore it hath bien good mens use to have boly feasts, as well as holy fasts. Biat The apperite must be reftrained and denyed, 1. When it is against bealıb: And 2. When it binderetb from duty: Or 3. When it would be the ultimate end of our repaft, and there is no bigber reason for it, than the appetites delight.

It is not said that the Sensualift in Luke 16. did eat too mucb: bur that he fared Jumpsuously every day, and that he bad bi good Ibirgs here : that is, that he lived to the pleafing of bis A M. It is not said of him in Luke 12. 19,20. that he atc.or drank 150 much; but that he said, Soul, take rby eafe, eat, drink, and be merry; that is, that he preferred the pleafing of his appetite or feth, before the everlasting pleasures. The fio of thc Ifraclites was, that they were weary of cating Manna only, so many years, and desired Aith only to please ibeir appetite : and therefore is is said, that they asked meat for tbeir luft, Plal.78.18. that is, to gratific thcir Aclb or senge. And the terrible threat. nings thundered out by James again& the rich, arc on fuch accounts, James 5.4, 5. Te bave lived in pleasure on earth, and been wanton ; ye bave nourished your bearis as in a day of flaugb. 1er. And we are commanded to make no provision for tbe flesh, 10 sati

fie obe wil's or lufts tbereof ; that is, meerly or cbiefly to please our senses.

3. le is fixfal Fulness, when you needlefly Arengthen cither luftful or sluggish inclinations by the quantity or the quality of your food. I know nature mul not be familhed, nor our hсalth and lifc defroyed, under pretence of conquering fin : But when ACCCBity of life and health doth not requirc it, all chat muft be avoided, which cherisheth any vicious disposition. And these wo arc the usual effc&s of fulness

. 1. Some, especially idle youtbs, abound with lwtful tboughts and inclinations, which fulness greatly cherisheth; and pleating their appetite, is the fuel of their laft: when as if they would drink water, and cat courser food, and little of it (and witball be laborious in some ferious work) their lufts would be more extinguished : These persons are guilty of finful Fulxefs, if they take but seer as

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