What is self-flattery?

600–601 · Gregory the Great, Register of Letters (Registrum epistularum), Book XI (selected) 45

Behold, they that wear soft clothing are in kings’ houses (Ibid. 8). For although, according to the truth of the Gospel, John was clothed in rough raiment, yet the signification is that they wear soft clothing who are delighted by adulations and praises. And it is denied that John was a reed shaken with the wind, inasmuch as no breath from any human mouth bent the fortitude of his mind. For we, if we are lifted up by praises, or cast down by revilings, are a reed shaken with the wind.

1548 · John Calvin, Commentary on Galatians 6.4

Let no man, he says, measure himself by the standard of another, or please himself with the thought, that others appear to him less worthy of approbation. Let him lay aside all regard to other men, examine his own conscience, and inquire what is his own work. It is not what we gain by detracting from others, but what we have without any comparison, that can be regarded as true praise. Some consider Paul to be speaking in irony. “Thou flatterest thyself by a comparison with the faults of others; but if thou wilt consider who thou art, thou wilt then enjoy the praise which is justly due to thee.” In other words, no praise whatever shall be thine; because there is no man by whom the smallest portion of praise is really deserved.

1559 · John Calvin, Institutes of the Christian Religion 3.12.5

Let us not decline to descend from this contemplation of the divine perfection, to look into ourselves without flattery or blind self-love. It is not strange that we are so deluded in this matter, seeing none of us can avoid that pestilential self-indulgence, which, as Scripture proclaims, is naturally inherent in all: “Every way of a man is right in his own eyes,” says Solomon (Prov. 21:2). And again, “All the ways of a man are clean in his own eyes,” (Prov. 16:2). What then? does this hallucination excuse him? No, indeed, as Solomon immediately adds, “The Lord weigheth the spirits;” that is, while man flatters himself by wearing an external mask of righteousness, the Lord weighs the hidden impurity of the heart in his balance. Seeing, therefore, that nothing is gained by such flattery, let us not voluntarily delude ourselves to our own destruction.

1559 · John Calvin, Institutes of the Christian Religion 3.7.4

If God has bestowed on us something not to be repented of, trusting to it, we immediately become elated, and not only swell, but almost burst with pride. The vices with which we abound we both carefully conceal from others, and flatteringly represent to ourselves as minute and trivial, nay, sometimes hug them as virtues.

1680–1681 · Thomas Manton, Works, vol. VII Several Sermons upon the CXIX. Psalm, Sermon LXXXVI. Let the proud be ashamed; for they dealt perversely with me without a

Most men are too great and too good in their own esteem. Self-love representeth ourselves to ourselves in a feigned shape and likeness, much more wise, and holy, and just, than we are; it maketh us loathe other men’s sins rather than our own, to extenuate other men’s gifts and graces and cry up our own; but this should not be: Phil. ii. 3 ‘Let each esteem another better than themselves.’

1710 · Matthew Henry, Commentary on Psalms 36.1-4

If his own conscience threaten him for what he does, he says, God will not require it; I shall have peace though I go on. Note, Sinners are self-destroyers by being self-flatterers. Satan could not deceive them if they did not deceive themselves.

c. 1714 · Daniel Mayo, Commentary on 2 Corinthians 10.12-18

Of all flattery, self-flattery is the worst, and self-applause is seldom any better than self-flattery and self-deceit. At the best, self-commendation is no praise, and it is oftentimes as foolish and vain as it is proud; therefore, instead of praising or commending ourselves, we should strive to approve ourselves to God, and his approbation will be our best commendation.

1726 · Joseph Butler, Fifteen Sermons Preached at the Rolls Chapel pref

I am persuaded, that a very great part of the wickedness of the world, is, one way or other, owing to the self-partiality, self-flattery, and self-deceit endeavored there to be laid open and explained.

1745 · Philip Doddridge, The Rise and Progress of Religion in the Soul 5.1

I would hope some of my readers will ingenuously fall under the conviction, and not think of making any apology; for sure I am, that, humbly to plead guilty at the divine bar, is the most decent, and, all things considered, the most prudent thing that can be done in such an unhappy state. Yet I know the treachery and the self-flattery of a sinful and corrupted heart. I know what excuses it makes, and how, when it is driven from one refuge, it flies to another, to fortify itself against conviction, and to persuade, not merely another, but itself, “That if it has been in some instances to blame, it is not quite so criminal as was represented; that there are at least considerations that plead in its favor, which, if they cannot justify, will in some degree excuse.” A secret reserve of this kind, sometimes perhaps scarcely formed into a distinct reflection, breaks the force of conviction, and often prevents that deep humiliation before God which is the happiest token of approaching deliverance.

1820 · John Tillotson, Works, Volume 10 253

The principle of self-love which was planted in innocent nature, is by the fall and corruption of man degenerated into self-flattery; so that it is now almost become natural to men, to supply the want of a good conscience, by a good conceit of themselves. Hence it comes to pass, that men are so ready to take all advantages to confirm themselves in that false peace which they have created to themselves in their own imaginations; and so they can but maintain a comfortable opinion of themselves, they matter not how uncharitable they are to others; and knowing no better way to countenance this fond conceit of themselves, than by fancying God to be their friend; hence it comes to pass, that they are so apt to interpret the several providences of God towards others in favour of themselves; and to abuse the judgments of God, which fall upon their neighbours, into an argument of their own comparative innocency.

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 3 3

And therefore the psalmist, most appositely to our present purpose, observes, Psalm xxxvi. 2, that the sinner flatters himself in his own eyes, till his iniquity be found out: that is the issue; and no wonder, if such a practice comes to such an end. For whosoever flatters himself, cheats and betrays himself by false reasonings; and by not dealing clearly and impartially with himself, but grounding his presumption of secrecy upon arguments represented to him much firmer and stronger, than his own experience, severely judging, would allow them to be.

1834 · Albert Barnes, Notes on the Bible: Psalms 36.2

For he flattereth himself in his own eyes - He puts such an exalted estimate on himself; he so overrates himself and his own ability in judging of what is right and proper, that he is allowed to pursue a course which ultimately makes his conduct odious to all people: the result is so apparent, and so abominable, that no one can doubt what he himself is. The foundation or the basis of all this is an overweening confidence "in himself" - in his own importance; in his own judgment; in his own ability to direct his course regardless of God. The result is such a development of character, that it cannot but be regarded as hateful or odious.

1834 · Jonathan Edwards, Self-Flatteries: or the Vain Self-Flatteries of the Sinner 2

Some sinners flatter themselves, that they are already converted. They sit down and rest in a false hope, persuading themselves that all their sins are pardoned; that God loves them; that they shall go to heaven when they die; and that they need trouble themselves no more: Rev. iii. 17. “Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.” Sinners very generally go on flattering themselves in some or other of these ways, till their punishment actually overtakes them. These are the baits by which Satan catches souls, and draws them into his snare. They are such self-flatteries as these that keep men from seeing their danger, and that make them go on securely, Proverbs vii. 23. “as the bird hasteth to the snare, and knoweth not that it is for his life.”

1843 · Henry Edward Manning, Sermons, Volume 1 9

Ay, brethren, it will be found with most of us, that we verily believe ourselves to be better than we are. It is a pleasant flattery, and a quiet self-indulgence, which winds itself through our minds, and soothes them when we are ill at ease. We overrate what we do well; we wink at what we do amiss. We comfort ourselves that we know better, and shall therefore do better another time. We fall back on our better knowledge, as a makeweight against our worse practice, and as a pledge of future improvement, forgetting that it aggravates our present faults.

1847 · Henry Edward Manning, Sermons, Volume 3 6

Another reason why to trust our own hearts is a note of folly, is because they flatter us. Hitherto we have spoken of self-deceit as hiding from us our besetting faults. Self-flattery imposes upon us with the conceit of our own excellence.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Mark 4.1-20

It has no root, and soon withers away. There are many in every congregation which hears the Gospel, who are just in this state of soul. They are not careless and inattentive hearers, like many around them, and are therefore tempted to think well of their own condition. They feel a pleasure in the preaching to which they listen, and therefore flatter themselves they must have grace in their hearts. And yet they are thoroughly deceived.

1858 · Horace Bushnell, Sermons for the New Life 7

I believe, my brethren, that there are almost none of us who do not slide into this infirmity, complimenting ourselves on the high principles we hold, and the severe standards we set up, in our words and judgments, when, in our practice, we fall low enough to require some such kind of comfort, to piece out our evidence and satisfaction. And then we compliment, again, our modesty, that we do not propose to be examples to others! How much more and more genuinely modest should we be, if we judged only as we practiced and set forward others in words, only as we fortify words by example.

1859 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 5 (1859) 276

The text might be rendered—“Their heart flatters them; now are they found faulty.” There are many cunning flatterers in the world, but the most cunning is man’s own heart. A man’s own heart will flatter him even about his sins. A man is a grasping miser—his heart flatters him that he is only exercising proper business habits. A man on the other hand is extravagant and spends the good gifts of God upon his own evil passions; then his heart tells him that he is a liberal soul.

1872 · Charles Haddon Spurgeon, The Treasury of David, vol. 2 (Psalms 27-57) 36.1-4

God-fearing men see their sins and bewail them, where the reverse is the case we may be sure there is no fear of God. “He flattereth himself in his own eyes.” He counts himself a fine fellow, worthy of great respect. He quiets his conscience, and so deceives his own judgment as to reckon himself a pattern of excellence; if not for morality, yet for having sense enough not to be enslaved by rules which are bonds to others. He is the free-thinker, the man of strong mind, the hater of cant, the philosopher; and the servants of God are, in his esteem, mean-spirited and narrow-minded. Of all flatteries this is the most absurd and dangerous. Even the silliest bird will not set traps for itself; the most pettifogging attorney will not cheat himself. To smoothe over one’s own conduct to one’s conscience (which is the meaning of the Hebrew) is to smooth one’s own path to hell. The descent to eternal ruin is easy enough, without making a glissade of it, as self-flatterers do.

1872 · Charles Haddon Spurgeon, The Treasury of David, vol. 2 (Psalms 27-57) 36.q11

“In his own eyes.” He had not God before his eyes in holy awe, therefore he puts himself there in unholy admiration. He who makes little of God makes much of himself. They who forget adoration fall into adulation. The eyes must see something, and if they admire not God they will flatter self.

1872 · John Jamieson, The Treasury of David, vol. 2 (Psalms 27-57) 36.q9

The matter which this self-flattery especially concerns is sin, as appears from the following clause. He deceives himself as to its nature and consequences, its evil and aggravations, and he continues to do so “until his iniquity be found to be hateful;” till it be fully discovered, and appear in its magnitude and atrocious circumstances both to himself and others, by some awful divine judgment, such as that mentioned in the last verse of the Psalm: “There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.” He adduces this self-deceit and continuance in it, as illustrating the truth of that judgment he had formed of the state of such a person: “There is no fear of God before his eyes: for he flattereth himself in his own eyes.” And surely the proof is incontrovertible. For a man under the bondage of sin would never flatter himself in his own eyes, were it not that God is not before them. The reason why he thinks so well of himself is, that God is not in all his thoughts. He hath cast off all fear about himself because he hath no fear of God.

1872 · Richard Capel, The Treasury of David, vol. 1 (Psalms 1-26) 19.q66

I find that the nature of infirmities doth so depend upon circumstances, that that is an infirmity in one man which is a gross sin in another; and some men plead for themselves that the things they do are but infirmities. He that will sin, and when he hath done will say—not to comfort his soul against Satan, but—to flatter himself in his sin, that it is but an infirmity; for aught I know, he may go to hell for his infirmities.

1882 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 28 (1882) 1658

I dare say that if any cautious flatterer will assure me that I am a very wise person, I shall, before long, come to the conclusion that he is a remarkably sensible and far-seeing individual! If anyone should accuse you of a virtue which you never possessed, if he would but persevere long enough with his pleasing insinuation, you will begin to smile inwardly and hint to your conscience that there are latent excellencies about you which this man with the prophetic glance has discovered!

1891 · G. G. Findlay, The Expositor's Bible: The Epistle to the Galatians The Ethical Application. Chapter v. 13-vi. 10, Chapter XXVI. Our Brother's Burden and Our Own

The "spiritual" man who "thinks himself to be something," says to you, "I am quite above these weak brethren, as you see. Their habits of life, their temptations are not mine. Their sympathy would be useless to me. And I shall not burden myself with their feebleness, nor vex myself with their ignorance and rudeness." If any man separates himself from the Christian commonalty and breaks the ties of religious fellowship on grounds of this sort, and yet imagines he is following Christ, he "deceives himself." Others will see how little his affected eminence is worth. Some will humour his vanity; many will ridicule or pity it; few will be deceived by it. The fact of a man's "thinking himself to be something" goes far to prove that he "is nothing." "Woe unto them that are wise in their own eyes, and prudent in their own sight." Real knowledge is humble; it knows its nothingness.

1892 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 38 (1892) 2271

We may say, tonight, "There is no man among us who will ever be a traitor to Christ! There is no woman here who will ever grow cold of heart!" That is our self-flattery. What others have done, however base and mean, we, too, are capable of doing. If we think we are not, it is our pride, and our pride, alone, that makes us think so.

1896 · Andrew Murray, Humility: The Beauty of Holiness VII. Humility and Holiness

'God, I thank thee, I am not as the rest of men, or even as this publican.' It is in that which is just cause for thanksgiving, it is in the very thanksgiving which we render to God, it may be in the very confession that God has done it all, that self finds its cause of complacency. Yes, even when in the temple the language of penitence and trust in God's mercy alone is heard, the Pharisee may take up the note of praise, and in thanking God be congratulating himself. Pride can clothe itself in the garments of praise or of penitence.

1905–1910 · Alexander Maclaren, Expositions of Holy Scripture: Luke 18.1-14

Even the expression ‘prayed with himself’ is significant, for it suggests that the prayer was less addressed to God than to himself, and also that his words could scarcely be spoken in the hearing of others, both because of their arrogant self-praise and of their insolent calumnies of ‘all the rest.’ It was not prayer to God, but soliloquy in his own praise, and it was in equal parts adulation of himself and slander of other men.

c. 388–390 · Ambrose of Milan, On the Duties of the Clergy (De officiis) 1.42.218

We must also look to it that we do not open our ears to flatterers. To allow oneself to be smoothed down by flattery seems to be a sign not only of want of fortitude, but a sign of actual cowardice.

c. 397–401 · Augustine of Hippo, Confessions 10.36.59

Be Thou our glory; let us be loved for Thy sake, and Thy word feared in us. They who desire to be commended of men when Thou blamest, will not be defended of men when Thou judgest; nor will they be delivered when Thou condemnest. But when not the sinner is praised in the desires of his soul, nor he blessed who doeth unjustly, but a man is praised for some gift that Thou hast bestowed upon him, and he is more gratified at the praise for himself, than that he possesses the gift for which he is praised, such a one is praised while Thou blamest. And better truly is he who praised than the one who was praised. For the gift of God in man was pleasing to the one, while the other was better pleased with the gift of man than that of God.

c. 403–404 · Sulpicius Severus, Dialogues (Dialogi; Gallus) 1.21

“But to me reflecting on these things, there occurs the thought of our own unhappiness and our own infirmity. For who is there of us, whom if one despicable creature of a man has humbly saluted, or one woman has praised with foolish and flattering words, is not at once elated with pride and puffed up with vanity? This will bring it about that even though one does not possess a consciousness of sanctity, yet, because through the flattery, or, it may be, the mistake of fools, he is said to be a holy man, he will, in fact, deem himself most holy!

c. 1120–1140 · Bernard of Clairvaux, Some Letters of Saint Bernard (selection of 66) 6.3

What shall we say to this, but that the children of men are vain, the children of men are deceitful upon the weights, so that they deceive each other by vanity (Ps. lxi. 9; lxx.). We praise falsely, and are foolishly pleased, so that they are vain who are praised, and they false who praise. Some flatter and are deceptive, others praise what they think deserving, and are deceived; others pride themselves in the commendations which are addressed to them, and are vain. The only wise man is he who says with the Apostle: I forbear, lest any man should think of me above that which he seeth me to be or that he heareth of me (2 Cor. xii. 6).

1559 · John Calvin, Institutes of the Christian Religion 2.1.2

I am not unaware how much more plausible the view is, which invites us rather to ponder on our good qualities, than to contemplate what must overwhelm us with shame—our miserable destitution and ignominy. There is nothing more acceptable to the human mind than flattery, and, accordingly, when told that its endowments are of a high order, it is apt to be excessively credulous. Hence it is not strange that the greater part of mankind have erred so egregiously in this matter. Owing to the innate self-love by which all are blinded, we most willingly persuade ourselves that we do not possess a single quality which is deserving of hatred; and hence, independent of any countenance from without, general credit is given to the very foolish idea, that man is perfectly sufficient of himself for all the purposes of a good and happy life.

1650 · Jeremy Taylor, The Rule and Exercises of Holy Living 2.4.3

Some use to inquire into the faults of their own actions or discourses, on purpose to hear that it was well done or spoken, and without fault; others bring the matter into talk, or thrust themselves into company, and intimate and give occasion to be thought or spoken of. These men make a bait to persuade themselves to swallow the hook, till by drinking the waters of vanity they swell and burst. 11. Make no suppletories to thyself, when thou art disgraced or slighted, by pleasing thyself with supposing thou didest deserve praise, though they understood thee not, or enviously detracted from thee: neither do thou get to thyself a private theatre and flatterers, in whose vain noises and fantastic praises thou mayest keep up thine own good opinion of thyself.

1650 · Jeremy Taylor, The Rule and Exercises of Holy Living 2.4.4

Drive away all flatterers from thy company, and at no hand endure them, for he that endures himself so to be abused by another is not only a fool for entertaining the mockery, but loves to have his own opinion of himself to be heightened and cherished.

1656 · Richard Baxter, The Reformed Pastor 3.sec1

So high indeed are our spirits, that when it becomes the duty of any one to reprove or contradict us, we are commonly impatient both of the matter and the manner. We love the man who will say as we say, and be of our opinion, and promote our reputation, though, in other respects, he be less worthy of our esteem. But he is ungrateful to us who contradicteth us and differeth from us, and dealeth plainly with us as to our miscarriages and telleth us of our faults. Especially in the management of our public arguings, where the eye of the world is upon us, we can scarcely endure any contradiction or plain dealing. I know that railing language is to be abhorred, and that we should be as tender of each other’s reputation, as our fidelity to the truth will permit. But our pride makes too many of us think all men contemn us, that do not admire us, yea, and admire all we say, and submit their judgments to our most palpable mistakes. We are so tender, that a man can scarcely touch us but we are hurt; and so high-minded, that a man who is not versed in complimenting, and skilled in flattery above the vulgar rate, can scarcely tell how to handle us so observantly, and fit our expectations at every turn, without there being some word, or some neglect, which our high spirits will fasten on, and take as injurious to our honor.

1674 · Richard Allestree, The Government of the Tongue 8.12

In Sparta when all laws against theft proved ineffectual, at last they fixed the penalty on them that were robbed, and by that did the business: and in the present case, if twere made as infamous to be flattered as tis to flatter, I believe it might have the like effect. Indeed, there is pretence enough to make it so: for first, as to Wit, the advantage is clear on the Flatterer’s side: he must be allowed to have more of that (which in this age is more than a counterpoise to honesty;) and as for virtue, the balance (as to the principle motive;) seems to hang pretty even, tis the vice of Avarice that tempts the one to Flatter, and the vice of Pride that makes it acceptable to the other. The truth is, there is the bottom of the matter: tis that secret confederate within that exposes men to those assaults from without. We have generally such an appetite to praise, that we greedily suck it in without staying to examine whether it belong to us or no, or whether it be designed as a kindness or an abuse. Other injuries rush upon us with violence, and give us notice of their approach: they may be said to come like water into our bowels; but this like oil into our bones, Psa. 109. 18. penetrates easily, undiscernibly, by help of that native propension we have to receive it. Tis therefore, the near concern of all, especially of those whose quality most exposes them, to keep a guard upon that treacherous inmate, not to let that step into the scale to make a base Sycophant out-weigh a true friend, and whenever they are attacked with extravagant Encomiums, let them fortify themselves with the Dilemma, Either they have those excellencies they are praised for, or they have not: if they have not, tis an apparent cheat and gull, and he is of a pitiful, forlorn understanding that delights to be fooled: but if they have, they are too good to be exposed to such worms who will instantly wither the fairest gourd, Jonah 4. 7.

1708 · Matthew Henry, Commentary on 1 Kings 22.1-14

The two kings sat each in their robes and chairs of state, in the gate of Samaria, ready to receive this poor prophet, and to hear what he had to say; for many will give God's word the hearing that will not lend it an obedient ear. They were attended with a crowd of flattering prophets, that could not think of prophesying any thing but what was very sweet and very smooth to two such glorious princes now in confederacy. Those that love to be flattered shall not want flatterers.

c. 1714 · S. Wright, Commentary on James 1.19-27

As a looking-glass shows us the spots and defilements upon our faces, that they may be remedied and washed off, so the word of God shows us our sins, that we may repent of them and get them pardoned; it shows us what is amiss, that it may be amended. There are glasses that will flatter people; but that which is truly the word of God is no flattering glass. If you flatter yourselves, it is your own fault; the truth, as it is in Jesus, flatters no man.

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 5 9

Many would be willing to recover a person from his follies, but they are not willing to be snapt and railed at for so doing; they would be ready enough to pluck a brand out of the fire, might they do it without burning their fingers. But to be foolish and to be angry too, is for a man first to cast himself into a pit, and then to hinder others from pulling him out. 3. The third and last ground of flattery, on his part that is flattered, is a proud and vainglorious disposition. To tell a proud person of his faults, is to tell infallibility that it is in an error, and to spy out something amiss in perfection. Such an one looks upon himself as above all defects, and privileged from doing any thing mean, low, or obnoxious. There is no quality that more estranges a man from the free addresses of his friends, and their hearty communications of their thoughts concerning him, than an high conceit and opinion of himself: for this makes him rate all other men’s judgments by his own measures, and set that price upon himself and his actions, that he thinks all the world must come up to: and therefore he that taxes or reprehends him, must expect the same credit and success that he is like to find, that should accuse an only son to his fond mother: he would quickly experiment that love is wonderfully blind, but especially about those things that it has no mind to see. A proud person, who, with the worst kind of idolatry, adores himself, and what is more, the worst part of himself, his defects and vices, thinks that his doing of any action is sufficient to stamp it decent and virtuous. As it is reported of Cato being drunk, that one should say of him, by reason of his reputation, so much too great for any slander, that it would be easier to prove that drunkenness was no vice, than that Cato could be vicious; so some people, though they spoil every thing by an undue management of it, lose opportunities, and overlook occasions, yet they must be thought to be still carrying on designs of policy, to err and mistake prudentially; the world must persuade itself out of its own experience, and believe surmises, though contradicted by effects. It must be willing to be sunk by the hands of such skilful pilots, and judge the foolishness of some to be wiser than the wisdom of others.

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 2 21

For would not a man think ill deeds and shrewd turns should reach further and strike deeper than ill words? And yet many instances might be given, in which men have much more easily pardoned ill things done, than ill things said against them: such a peculiar rancour and venom do they leave behind them in men’s minds, and so much more poisonously and incurably does the serpent bite with his tongue than with his teeth. Nor are men prevailed upon at this odd unaccountable rate, by bare words, only through a defect of knowledge; but sometimes also do they suffer themselves to be carried away with these puffs of wind, even contrary to knowledge and experience itself. For otherwise, how could men be brought to surrender up their reason, their interest, and their credit to flattery? gross, fulsome, abusive flattery; indeed more abusive and reproachful, upon a true estimate of things and persons, than the rudest scoffs and the sharpest invectives. Yet so it is, that though men know themselves utterly void of those qualities and perfections, which the impudent sycophant, at the same time, both ascribes to them, and in his sleeve laughs at them for believing; nay, though they know that the flatterer himself knows the falsehood of his own flatteries; yet they swallow the fallacious morsel, love the impostor, and with both arms hug the abuse; and that to such a degree, that no offices of friendship, no real services, shall be able to lie in the balance against those luscious falsehoods, which flattery shall feed the mind of a fool in power with: the sweetness of the one infinitely overcomes the substance of the other.

1864 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 10 (1864) 605

Very many men can bear censure and abuse, for their spirit rises so superior to it all that they are even profited thereby. But to be flattered, or even duly honored, is not so easy a thing to endure. The sun's warm beams made the traveler unbind his coat when the wind made him wrap it the more closely about him—the warmth of praise may make us relax our integrity—unless we are very watchful.