SERM. before) these things are in themselves little valuable, (as LXI. serving no great purpose, nor furthering our true happi

24.

nefs;) seeing they are not commendable, (as not depending on our free choice, but proceeding from nature or chance;) seeing they are not durable or certain, but eafily may be fevered from us; the vanity of self-conceit founded on them is very notorious, and I fhall not infist more to declare it; I shall only recommend the Prophet's advice Jer. ix. 28, concerning fuch things: Let not the wife man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercife lovingkindness, judgment, and righteousness in the earth: that is, nothing within us or about us should elevate our minds, excepting the affurance that God doth govern the world, being ready to protect and fuccour us, to difpenfe mercy and juftice to us; so that how weak and helpless foever in ourselves, yet, confiding in him, we shall never be overwhelmed by any wrong or misfortune.

So much concerning Self-Conceit; the other parts of vicious Self-Love may be reserved to another occafion.

SERMON LXII.

OF SELF-CONFIDENCE, SELF-COMPLACENCE,
SELF-WILL, AND SELF-INTEREST.

2 TIM. iii. 2.

For men fhall be lovers of themfelves, &c.

OF SELF-CONFIDENCE.

II. ANOTHER like culpable kind of self-love is that of SERM. felf-confidence; when men beyond reason, and without LXII. regard unto God's providence, do rely upon themselves and their own abilities, imagining that, without God's direction and help, by the contrivances of their own wit and discretion, by the prevalency of their own strength and courage, by their industrious care, refolution, and activity, they can compafs any defign, they can attain any good, they can arrive to the utmoft of their defires, and become fufficiently happy; not confidering, that of God (in whose Dan. v. 23. hand our breath is, and whofe are all our ways; in whofe Job. xii. 10. hand is the foul of every living thing, and the breath of all mankind) all our being and all our ability do absolutely depend; that he manageth and turneth all things, difpenfing fuccefs according to his pleasure; that no good thing can be performed without the fupply and fuccour of his grace, nothing can be achieved without the concurrence of his providence; that, the way of man is not in Jer. x. 23. himself, it is not in man that walketh to direct his steps;

xvi. 9. xix. 21.

XX. 24.

16, 17.

SERM. that the preparations of the heart in man, and the answer LXII. of the tongue, is from the Lord; that, although a man's Prov.xvi. 1. heart devifeth his way, yet the Lord directeth his fteps; that no king is faved by the multitude of an hoft, a mighty man is not delivered by much strength, a horse is a vain thing for Pfal. xxxiii. Safety; The race is not to the fwift, nor the battle to the Ecclef. ix. Strong; that (as St. Paul, one abundantly furnished with abilities fuiting his defigns as any man can be, doth ac2 Cor. iii. knowledge) we are not fufficient of ourselves to think any thing, but our fufficiency is of God: thefe oracles of truth, and even dictates of reason, no less than principles of religion, they confider not, who confide in their own abilities, with which nature or fortune do feem to have furnished them.

11.

5. ii. 16.

6.

This is that inftance of felf-love, which the Wise Man Prov. iii. 5, biddeth us to beware of: Truft, faith he, in the Lord with all thine heart, and lean not to thine own understanding; in all thy ways acknowledge him, and he shall direct thy paths. This is that which he condemneth as foolish, and oppofite Prov.xxviii. to wife proceeding: He that trufteth in his own heart is a fool; but whofo walketh wifely shall be delivered.

26.

This is that which fmothereth devotion, and keepeth -æquum men from having recourse to God; while they think it mi animum needlefs to ask for that which they have in their power, or ipfe parabo. have means of obtaining; this confequently depriveth

them of divine aid, which is afforded only to those who feek it, and confide therein.

This often engageth men to attempt things rafhly, and caufeth them to come off unhappily; God interpofing to cross them, with purpose to cure their error, or confound their prefumption.

From hence, if God ever fuffereth their attempt to profper, they facrilegiously and profanely arrogate to themHabak. i. felves the fuccefs, facrificing to their own net, and saying with him in the Prophet, By the ftrength of my hand have I done it, and by my wifdom; for I am prudent.

16.

lfa. x. 13.

This causeth most men to fail of true content here, and of happiness finally; while taking them to be, where they are not, at home, within their own hand or reach, they

neglect to fearch after them abroad, there where they only SERM. do lie, in the hand and disposal of God.

OF SELF-COMPLACENCE.

LXII.

III. A like act of blameable felf-love is felf-complacence, that is, greatly delighting in one's felf, or in the goods which he fancieth himself to enjoy, or in the works which he performeth; when men, in contemplation of their works and achievements, go ftrutting about, and saying. with that vain prince, Is not this great Babylon, that I have Dan. iv. 30. built? when, reflecting on their poffeffions, they applaud and bless themselves, like the rich man in the Gospel, Soul, Luke xii. (faith he, looking upon his accumulated ftore,) thou haft 19. much goods laid up for many years. Such vain foliloquies do men ordinarily make. Thou hast (saith a man to himfelf) rare endowments of foul; a wonderful skill and ability in this and that matter; thou art master of excellent things; thou haft managed very important business, hast accomplished hard defigns, haft achieved brave feats, with great dexterity and admirable fuccefs, by thy wit and induftry; thou haft framed and vented very curious orations, very facetious speeches, very nervous and pithy difcourfes; thou haft put obligations upon this man and that; thou haft got much credit and interest amongst men; the world much looketh on thee, loveth and prizeth thee hugely, refoundeth with thy fame and praife; furely thy worth is notable, thy deferts are egregious; how happy art thou in being fuch a person, in performing fuch things, in enjoying such advantages! Thus with a spurious and filthy pleasure do men reflect upon and revolve in their minds the goods they deem themselves to poffefs, and the favourable occurrences that seem to befall them; being fond of their own qualities and deeds as of their children, which, however they are in themselves, do always appear handfome and towardly unto them; any little thing is great and eminent, any ordinary thing is rare, any indifferent thing is excellent to them, because it is theirs; out of any thing, how dry and infipid foever it is in itself, they fuck a vain and foolish pleasure.

SERM. Hence is that honeft and pure delight which they should LXII. taste in faith and love toward God, in the hope of future celeftial things, in the enjoyment of spiritual bleffings, in the confcience of virtuous practice, quite choked or greatly damped.

Hence also that hearty contrition and fober sadness, which, by reflection upon their great defects and frequent mifcarriages, they fhould continually maintain in their fouls, is utterly ftifled.

Hence alfo that charitable complacency in the welfare, and condolency with the adverfities of their brethren, is fuppreffed; hence cannot they be fatisfied with any thing done by others, they cannot apprehend the worthy deserts, they cannot render due commendation to the good deeds of their neighbour; for while men are so pleased with their own imaginary felicities, they cannot well discern, they will not be duly affected with, the real advantages or difafters of themselves or of others.

OF SELF-WILL.

IV. Another culpable kind of self-love is felf-will, (avJádaa, pleafing one's felf in his choice, and proceeding without or against reason;) when a man unaccountably or unreasonably, with obftinate resolution, purfueth any course offenfive to others or prejudicial to himself, so that he will not hearken to any advice, nor yield to any confideration diverting him from his purpose, but putteth off all with a —Stat pro ratione voluntas: Say what you can, let what will come on it, I will do as I please, I will proceed in my own way; fo I am refolved, fo it fhall be b.

This is that generally which produceth in men the wilful commiffion of fin, although apparently contrary to their own intereft and welfare, depriving them of the best goods, bringing on them moft heavy mischiefs; this caufeeth them irreclaimably to perfift in impenitence. Hence do they stop their ears against wholesome counsel; they

b Περὶ ὧν ἂν ἅπαξ τι εἴπω, μηκέτι με αὖθις πύθη. Nero apud Dion. Cafe Οἱ ἀμαθεῖς ἰσχυρογνώμονες. Synef. Calv.

Vid. Sen. Ep. 23. de Ben. 438. Arr. ii. 15.