ESSAY ON HUMILITY AND PRIDE.

It is impossible, in a single sentence, to give an adequate definition, either of pride or humility. Perhaps the most comprehensive, and, at the same time, the shortest definition of which pride is susceptible, is, that it is a lofty and unreasonable opinion of ourselves, accompanied with a disdain for those who, we imagine, are our inferiors. Humility implies a sober and just opinion of ourselves, unaccompanied with any contempt for our inferiors.

sides, he has, doubtless, a more affecting conviction of his dependence upon God, and also of the immense disparity that there is between himself and the Divine Being, than any mortal can have. Again, an inferior angel cannot be rendered unhappy by surveying this mighty intelligence; because the benevolence of his nature compels him to rejoice in the existence of happiness, wherever it is found.

Now, every man is humble just so far as the principle of love dwells in his heart; and no man is completely

vestige of selfishness is eradicated. If such were in reality our happy experience, and I know no solid reason why it should not, pride would have no existence; we should view mankind with an eye of glowing philanthropy and disinterested love; our superiors would be beheld without envy or mortification, and our inferiors without scorn. In short, when the love of God and man fills the soul, we seem to go out of ourselves. We are convinced that the well-being of every individual human being is, in itself, a matter of as much importance as our own; and while self is almost forgotten, we feel an indescribable desire that all should be happy; and while the happiness of all is the object of our wishes and our efforts, we are convinced that our own is most effectually secured.

Humility is the offspring of benevo-humble but he from whose soul every lence, or love. Now, true benevolence is disinterested; that is, it delights in the happiness of all virtuous creatures, or, in the language of inspiration, it loves its neighbour as itself. "Charity suffereth long, and is kind; charity envieth not, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil." Now, it is evident that this heavenly principle involves humility in its very nature, and that pride can never be associated with it. The holy angels, for instance, are entirely benevolent. They are supremely desirous that all virtuous intelligent creatures should be happy; and are doubtless as much delighted with the well-being of others, as with their own. Such beings, then, must be humble; so far as spotless beings can be so: for it must be acknowledged that the humility of angels Pride is only a modification of selfcannot have that distinctive and cha-ishness. The proud man is pleased racteristical nature, which is elicited and elated with the idea of his own by the peculiar circumstances of man. real or imagined excellencies, and suThe glorified condition of angels will perior attainments. To equal others, not demand the exercise of humility, is the lowest wish that pride can form; in the same modes, and to the same but to excel is its proper element: to extent, as is demanded by the de- excel, be it remembered, not for the graded condition of man. It is likely, love of excellence, but for the mere however, that some of the angels have sake of excelling, for the applause superior capacities, and consequently and distinction which it is expected superior enjoyments, to others; but it to procure. It is easy then to see, is evident that the bare contemplation that pride is only a peculiar display of this superiority, will neither yield of selfishness. Is selfishness indifferpleasure to the one, nor mortification ent to the interests of all but its own? to the other. Michael the archangel so is pride. Is selfishness delighted must be sensible that his dignity, and only in what concerns itself? so is consequently that his happiness, is pride. Does selfishness repine at the superior to that of many other angelic prosperity and happiness of others? beings; but the benevolence of his the proud man suffers indescribable nature, which is essentially disinte- misery whenever he is outshone by rested, renders him incapable of find- others. In a word, as selfishness is ing pleasure in the mere contempla- the reverse of benevolence, so it is tion of his own superiority. And be- the grand source not only of pride,

75.-VOL, VII.

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but of every evil affection of the mind.

they are, and that they confer an importance upon us, as their possessors, which in reality they are incapable of doing. The greatest part of the objects which have been just enumerat

Hitherto we have considered humility and pride in their most abstract and general natures; let us now view them in their more peculiar and obed, are, unquestionably, destitute of vious character.

intrinsic value. For whatever has no

But it will be said, that a desire to have the good opinion of our fellowcreatures is a natural principle, immoveably engrained in every human mind. This is granted; and humility does not destroy, but only regulates this desire.

As all virtue is founded on correct existence beyond the present life, or thinking, so vice, in every case, in- no desirable influence on our welfare volves a judgment avoidably errone-through eternity, must be trifling in ous. Humility, for instance, is found- their importance. Of this, the humble ed on a sober estimation of earthly man is fully aware; and therefore he good, and of all human things. Pride, neither applauds himself, nor expects on the contrary, fixes an unjust and others to applaud him, for the possesinordinate value upon earthly things. sion of them. "It is impossible, without wonder," says Dwight, " to observe the objects in which pride finds its gratification. They are of every kind, and are found every where. We are proud and vain of whatever, in our view, raises us above others; whether a gift of nature, an attainment of our own, or a Humility is founded on truth; and mere accident. Our pride and vanity therefore it teaches its possessor to are excited by the possession of per- desire commendation and esteem for sonal beauty, strength, or agility; by nothing but real excellence; or, in a lively imagination, clear judgment, other words, he desires none to and tenderness of feeling; by patri- esteem him for any thing which he monial wealth, and distinction of fa- believes is not really estimable in the mily; by the fact that we live in the sight of God. Now, is a person raised same neighbourhood, or even in the in the esteem of God, because he is same country, with persons of emi- arrayed in splendid or fashionable nence; that we know them, or even robes; because he occupies an elethat we have seen them. No less gant mansion; or is the proprietor of commonly are we proud and vain of a large estate? But why is he not? bodily feats, graceful motions, and Certainly, because these things do becoming manners; of our gains; of not invest him with a particle of real our learning, inventions, sallies of excellence. Even intellectual endowwit, efforts of eloquence, exploits of ments, if unattended with virtue, canheroism; of the employment to which not command the approbation of God; we are devoted; of the taste which for a creature with the highest mental we display in our dress, entertain-capacity may be as odious as the dements, manner of living, building, vil. Moral excellence alone secures planting; of our industry, prudence, generosity, and piety; our supposed interest in the favour of God; nay, even of our penitence and humility.

"We are proud also of the town in which we were born; of the church to which we are attached; of the country in which we live; of the beauty of its surface, the fertility of its soil, and the salubrity of its air. In a word, these emotions are excited by every thing from which a roving, eager imagination, and a corrupt heart can elicit the means of personal distinction."

It is this corrupt heart, and this wild imagination, which overpower our judgment, and persuade us that these things are more valuable than

the esteem and approbation of the Divine Being; and intelligence, as well as every other thing, only as it is subservient to holiness. But though the humble man desires that others should esteem his virtue; yet even this desire is limited. He wishes it to be esteemed only in proportion to the extent of its existence. He desires none to give him credit for excellence which he does not possess. In a word, he only desires that others should form the same opinion of him, that is formed of him by that Being whose judgment is unerring.

To many persons this doctrine will doubtless appear a refinement. They may object, that, if this be humility, it is a path too narrow for mortals to

walk in. But in reply to this, it may | his base and sinful desires; and his be observed, that reason and scrip- unnumbered acts of rebellion against ture unitedly make it thus narrow. God; his "soul has them still in reSuch humility is perfectly rational membrance, and is humbled within and becoming, and by the grace of him." God all men may possess and exemplify it. To the degraded soul of fallen man, it is, however, perfectly unnatural, distasteful, and even incomprehensible. The opinion which the man of pride forms of earthly things is distorted and unreasonable. He is so sottish as to suppose that mere extraneous circumstances, such as an elegant dress, invests him with real importance. Hence, it is not surprising that such persons should think themselves entitled to applause; and thinking they deserve it, they of course expect, and,deeming it an object of high importance, they eagerly and strenuously seek it. Applause is welcome from whatever quarter it may come:

Pour'd forth by beauty, splendid and polite,
In language soft as adoration breathes."

Such adoration as this, when offered to minds naturally proud and vain, produces dreadful effects. It commonly chases from the mind every modest and sober feeling. It transforms vanity to frenzy, and the fool to a madman.

The humble man remembers, too, that he is a guilty creature; that, in consequence of his sins, he bas forfeited the favour of God, and is, in the eye of divine justice, a criminal, meriting eternal damnation. He may, it is true, be a pardoned sinner, by his having exercised repentance towards God, and faith in the Lord Jesus Christ; but he cannot forget "the hole of the pit from whence he has been digged;" he cannot forgive himself. No, he "remembers, and even is confounded, and never opens his mouth, because of his shame, when God is pacified towards him for all that he has done." He remembers too his misery. "Man that is born of a woman, is of few days, and full of trouble." In his progress through this "vale of tears," he is exposed to a thousand calamities and dangers. In his circumstances he is frequently afflicted with bereavements of the most trying nature; with losses, with poverty, and ignominy. His mind is often the seat of anxiety, and of the most torturing disquietude; and, fi|nally, his body becomes invariably the victim of weakness, pain, disease, and death. Let pride survey this melancholy detail, and sicken, and expire.

The humble man considers his weakness and dependence. On God, Humility involves correct views of as the first great cause, he is dependour own character and circumstances.ent for life and all its blessings. The The humble man is not blind to his own excellencies and attainments; but he does not overrate them, nor “think of himself more highly than he ought to think." And as he has sober views of the fair and pleasing part of his character, so his deformity and degradation are beheld with equal honesty. Particularly, he reflects, that he is a depraved creature; destitute by nature of the moral image of God; a stranger to real virtue; averse to holiness; and unceasingly inclined to sin. Whatever moral worth he may now possess, he attributes entirely to the free grace of God; and he dares not boast of that which he has received as an unmerited gift. But he "remembers still the wormwood and the gall;" his former bitter, odious, and unkind tempers;

withdrawment of his power and providence would terminate his happiness, perhaps his existence. He is sensible too, that, on his fellow-creatures, as second causes or instruments, he is variously and essentially dependent; and that not only on the learned and powerful, but also on the poor and the mean, those whom pride affects to despise. He is also convinced that many other orders of inferior creatures, both animate and inanimate, contribute most essentially to his support and comfort. How ridiculous, then, how unreasonable, is pride! If the proud person were left to himself; if the beings around him, whom he despises, should refuse to administer to his support; if God himself, whom he is too haughty to acknowledge as his benefactor, should

Now, who can seriously contemplate this sad collection of facts, and not be humble: facts which are true of all men; of the rich, and powerful, and learned, as well as of those in humble life. But to all these galling truths the proud man closes his eyes; for pride implies the absence of just views of our character and circumstances, and also the existence of views erroneously flattering. The proud person has scarcely any idea Genuine humility, on the other of his guilt and depravity. He may hand, is the object of universal adhave a confused and general notionmiration. It is at once the founda

tion and the polish of a virtuous cha- | rebukes of his friends with thankful

racter.

Pride is an unfailing source of misery to the mind in which it dwells. It renders it a "troubled sea which cannot rest." We allow that pride has its gratifications. But to use the homely language of Baxter, "A wise mau would no more desire pride for the sake of its gratifications, than he would desire the itch for the sake of the pleasure of scratching."

ness. He can submit to be taught by his inferiors; he is not unwilling to know the worst of his character; and, therefore, humility is the. only disposition to which the gospel is glad tidings, and the Saviour of sinners welcome.

Pride or humility is, in general, easily discoverable by the outward deportment. Many erroneous opinions are, however, constantly and easily formed on this subject; with reference, therefore, to persons with whom we are imperfectly acquainted, great hesitation must be adopted in deciding on this part of their character. For instance, some people have several accidental peculiarities, which, together, make up something very much resembling pride. They are, perhaps, constitutionally reserved; they are remarkably, but conscientiously firm in the discharge of their duty; their dress, though by no means gaudy, is nevertheless not quite of that quality, or in that shape, which some good people strangely identify with humility. Now, none of these things are necessary indications of pride. The individual possessing them may be deeply and evangelically humble. Others, again, may be plain

It is the unvarying wish of the proud person, that others should entertain as high opinions of him, as himself does. Less than this cannot satisfy him; but it is obvious that this wish is vain and hopeless. His own views of himself are erroneous; and it is too much to expect, that, for this reason, the views of all others should also be erroneous. The fact is, the realizations of the proud always fall immensely short of their desires and expectations; and therefore, disappointment and wretchedness are inevitable. Are they sometimes neglected, derided, or insulted? Are they sometimes made to give place to their superiors, and to "begin with shame to take the lowest seat?" Are they on some occasions obliged to hear a recital of their failings and disagreeable qualities, of their guilt and de-ly and coarsely apparelled; they may pravity? All these are daggers, which be naturally loquacious and commutouch the gangrenous swelling of their nicative; they may be unstable as vanity, and " pierce them through water, and yet entire strangers to huwith many sorrows." We may also mility. In most cases, however, pride observe, that all the torments which is unerringly discernible. If a perspring from anger, malice, envy, and son habitually love to talk about himdiscontent, owe their existence ori- self, about his attributes and attainginally to pride. But on the other ments; if he be displeased and offendhand, nothing is so friendly to happi-ed when others are preferred before ness as humility. It renders its possessors so amiable, that they generally meet with less insult, and more respect, even from the wicked, than the proud.

Humility also is a covering through which the eye of scorn cannot pierce, and through which the fangs of reproach cannot bite. The humble man may experience unworthy treatment; he may be slandered, and hated without cause; and this is not joyous, but grievous, for he has the feeling of a human being; but humility breaks the force of calumny, and makes it recoil on its author. "He looks on heaven, and scorns to think his injurer his foe.' In a word, a man of genuine humility can receive the kind

him; if he be ashamed to be seen in the company of his inferiors, and manifest great anxiety to court the esteem and the friendship of the rich and honourable ;-such a person gives unhappy and infallible evidence that he is proud.

But as we ought to beware of deception in the case of others, so we ought especially, and still more strenuously, to beware of self-deception. Pride seems to have struck its poison more deeply into the soul than any other vice; and it is therefore by far the most difficult to eradicate. It is like some deep stain in the wall, which strikes through repeated applications of paint. It often seems to be dead, when it is only concealed;