ve of ourselves, and partly upon the
element of the earth, by the love of this world. And these two degenerated
evils, are the root of all evils, self estimation, and creature affection.

I think this apostle in this one word "Is there any wise man among you, or
any endowed with knowledge" and that word, "glory not," strikes at the
root of all the forementioned and aftermentioned evils. From whence I say
doth that promptitude and bensal(435) to speak, that slowness and
difficulty to hear, that readiness and inclination to pride, (reproved,
James i. 19, 20) proceed? Is it not from an overweening conceit of our own
wisdom, that we are so swift to speak, and so slow to hear, and that we
would teach others and yet be taught of none? We are so much in love with
our own apprehensions, that we imagine they shall find as much esteem and
affection among men, and so being like barrels full of liquor, in our own
conceit, we are like to burst if we vent not, and are as incapable of
taking from others as of retaining what is within. The word of God was a
fire in Jeremiah's heart that would have consumed him, if he had not given
it vent. Truly self love is a fire that must vent one way or other, or it
would burn up all within by displeasure, and then it is the over
apprehension of some excellency in ourselves, which so disposes us to
anger, that makes us combustible matter, like the spirit of gunpowder, for
the least spark of injury or offence, will set all in a flame. It is
certainly the fond imagination of some great worth in ourselves, that is
the very immediate predisposition to the apprehension of an injury.
Humility cannot be affronted, it is hard to persuade of an injury. Why?
Because there is no excellency to be hurt or wronged. Therefore Christ
conjoins these, "meek and lowly in heart," (Matth. xi. 29,) lays poverty
of spirit down as the foundation of meekness, Matth. v. 3-5. Whence is it
that we accept of men's persons by judging according to the outward
appearance, and are so ready to displease our brethren, especially these
who are inferior to us in body, or mind, or estate? Is it not from this
root, self admiration? This makes us elevate ourselves above others, and
to intrude ourselves among these who are chiefest in account. Whence doth
our unmercifulness and rigidity towards other men proceed, but from this
fountain, that we allow so much licence and indulgence to ourselves, that
we can have none to spare for others, and