LXIII.

SERM. disparagement and disgrace. For one good quality we have many bad, for one good deed we have done numberless evil. The best things we have or do, yield greater matter of dispraise than commendation, being full of imperfection and blemish.

Absolutely so; comparatively much more; what are we in comparison to God; whose excellency if we consider, and our distance from his perfections, how can we admit commendation? how can we take any share of that which is wholly his due?

If we consider even the blessed angels and saints, and how far short we come of them; what can we say, but praise them who are so worthy, and abhor ourselves who are so vile?

Seeing there are such objects of praise, how can it be conferred on a mortal, vile, wretched creature?

OF ARROGANCE.

When a man (puffed up with conceit of his own abilities, or unmeasurably affecting himself) doth assume to himself that which doth not belong to him; (more than in reason and justice is his due in any kind, more honour, more power, more wisdom, &c.)

When he encroacheth on the rights, invadeth the liberties, intrudeth into the offices, intermeddleth with the businesses, imposeth on the judgments of others. When he will be advising, teaching, guiding, checking, controlling others, without their leave or liking.

When he will unduly be exercising judgment and censure upon the persons, qualities, and actions of his neighbour.

These are instances and arguments of vicious self

love. He that doth rightly understand and duly SERM. affect himself will contain himself within his own LXIII. bounds, will mind his own affairs, will suffer every man undisturbedly to use his own right and liberty in judging and acting.

The effects of this practice are, dissensions, dissatisfactions, grudges, &c. for men cannot endure such fond and unjust usurpations upon their rights, their liberties, their reputations.

OF TALKING OF ONE'S SELF.

Пepiavroλoyía, talking about one's self is an effect and manifest sign of immoderate self-love.

It may seem a very slender and particular matter, but is of great use to be considered and corrected.

To talk much of one's self, of his own qualities, of his concernments, of his actions, so as either downrightly to commend one's self, or obliquely to insinuate grounds of commendation; to catch at praise; or, however, to drive on our own designs and interests thereby.

34.

It is an argument of self-love, proceeding from a fulness of thought concerning one's self, and a fond affection to one's own things; (Out of the abund- Matt. xii. ance of the heart the mouth speaketh; assuredly we think much of that, and we like it greatly, concerning which we are prompt to discourse: the imaginations and affections discharge themselves at the mouth.)

This is a foolish and hurtful practice. For,

1. It is vain, and hath no effect. We thereby seek to recommend ourselves to the opinion of men; but we fail therein; for our words gain no belief. For no man is looked upon as a good judge or a

LXIII.

SERM. faithful witness in his own case; a good judge and a faithful witness must be indifferent and disinterested; but every man is esteemed to be favourable, to be partial in his opinion concerning himself; to be apt to strain a point of truth and right in passing testimony or sentence upon himself: he therefore that speaketh of himself is not believed, his words have no good effect on the hearers: it is true what Prov. xx. 6. the Wise Man observeth; Most men will proclaim every one his own goodness, but a faithful man

who can find? (but it is hard to find one who, in making report or passing judgment concerning him2 Cor. xii...self, will be faithful and just.) Kavxãobas où ovμpépes

2. Yea it usually hath a contrary effect, and destroyeth that which it aimeth at. Self-commendation is so far from procuring a good opinion, that it breedeth an evil one.

Men have a prejudice against what is said, as proceeding from a suspected witness; one who is biassed by self-love and bribed by self-interest to 2 Cor. x.18. impose upon them: Not he that commendeth himself is approved.

2 Cor. x.13. οὐχὶ τὰ ἄμεσ

σόμεθα.

It is fastidious, as impertinent, insignificant, and Ta av insipid; spending time, and beating their ears to no purpose; they take it for an injury to suppose them so weak as to be moved by such words, or forced into a good conceit.

It is odious and invidious; for all men do love themselves, no less than we ourselves; and cannot endure to see those who affect to advance themselves and reign in our opinion.

It prompteth them to speak evil of us; to search for faults to cool and check us.

It is therefore a preposterous and vain way to SERM. think of gaining credit and love: men thereby in- LXIII. fallibly lose or depress themselves.

Of all words those which express ourselves and our things, I and mine, &c. are the least pleasing to men's ears.

It spoileth conversation; for he that loveth to speak of himself doth least love to hear others speak of themselves, and so is not attentive.

If a man have worthy qualities and do good deeds, let them speak for him; they will of themselves extort commendation; his silence about them, his seeming to neglect them, will enhance their worth in the opinion of men. Prating about them, obtruding them upon men, will mar their credit; inducing men to think them done, not out of love to virtue, but for a vainglorious design. Thus did Cicero, thus have many others blasted the glory of riyova their virtuous deeds.

Φρων καυχώ

μένος.

2 Cor. xii.

3. Supposing you get the belief and the praise 11. xi. 17. you aim at, to have complacence therein is bad or dangerous; it is a fond satisfaction, it is a vicious pleasure; it puffeth up, it befooleth.

4. It is against modesty. It argueth the man hath a high opinion of himself: if he believe himself what he saith, he hath so; if not, why would he persuade others to have it?

Modesty cannot without pain hear others speak of him, nor can with any grace receive commendations; it is therefore great impudence to speak of himself, and to seek praise.

5. We may observe it to be a great temptation to speak falsely. Men, when they affect commendation, will gladly have it to the utmost; are loath to

SERM. wrong themselves, or to lose any thing; they will LXIII. therefore at least speak to the extreme bounds of

2 Cor. xii.

5. xi. 30. Plut. πῶς

ἐπαινέσεις.

what may be said in their own behalf; and while they run upon the extreme borders of truth, it is hard to stop their career, so as not to launch forth into falsehood it is hard to stand upon the brink, without falling into the ditch.

It is therefore advisable in our discourse to leave ourselves out as much as may be; never, if we can help it, to say, I, mine, &c. never seeking, commonly shunning and declining occasion to speak of ourselves it will bring much convenience and benefit to us.

Our discourse will not be offensive; we shall decline envy and obloquy; we shall avoid being talked of; we shall escape temptations of vanity; we shall better attend to what others say, &c.

If we will be speaking of ourselves, it is allowable to speak sincerely and unaffectedly concerning our infirmities and faults; as St. Paul does of himself.

There are some cases wherein a man may commend TUTO himself; as in his own defence, to maintain his authority, to urge his example, &c. so doth St. Paul often. He calleth it folly to boast, (because generally such it is,) yet he doth it for those ends.

Prov. xxvii.

2.

Let another praise thee, and not thine own mouth; a stranger, and not thine own lips.

THINKING OF OURSELVES.

Thinking of ourselves with glee and pleasure; this is a great nourisher of immoderate self-love; for the more they indulge to a gazing upon themselves with delight, the more they grow in love, the more passionately they come to dote on themselves.