XV. a deep conviction of the truth contained in SERM. the text; whosoever shall exalt himself hall be abased. In order to illuftrate this truth, and to induce you to fhun the vice on which our Saviour pronounces this fentence, I fhall confider, in the first place, the appropriate nature and character of pride; and, in the second, point out its difmal effects, both in this and in a future world. I. What is pride? It is of fome confequence, my brethren, to determine this point, because it is neceffary to distinguish this paffion from every other fimilar quality; as well as to prevent a proper sense of what we owe to ourselves from being confounded with it. Pride, then, is fuch an high opinion of fome fuppofed advantage, either in our external circumftances, or in our mental endowments, as leads us to undervalue the merits and to invalidate the juft pretenfions of others, whenever, between them and ourselves, we ftate a comparifon, It is that particular fpecies of selfishness which exclusively arrogates to itself respect SERM. and deference. It diffolves that common tie XV. which binds men together by the recipro cation of duties and offices, and places fociety at the feet of the proud man who regards the partakers of his nature as made to serve and venerate him, without any obligation, on his part, to a proportionable return. He ceases to be human, and affumes to himself the prerogatives of some fuperior being, or, if he retain human nature, the rest of mankind muft fink below it. Pride is often confounded with vanity, from which it differs, both in its effence and in its effects. The vain, as well as the proud man, is enamoured of his own qualities and circumftances, and deems them fuperior to thofe of others. But, as the conftant object of the former is applause, he is continually displaying his talents, his virtues, or his dignity, in order to obtain it. Senfible of his dependence on mankind, for that commendation at which he is always aiming, he endeavours to infure their admiration, although he excite, at the fame XV. time, their contempt. The proud man, on SERM. the contrary, difdains even commendation as a favour, but claims it as a debt, and demands respect as an homage to which he is entitled. Reverence is not a prize which he must win, but a property which it is injuftice to withhold from him. The vain are objects of ridicule, but not of deteftation. The proud are both contemptible and odious. As pride is thus diftinguished from vanity, on the one hand, fo, on the other, care must be taken not to confound, with it, that proper and becoming fense of what we owe to ourselves, and to the station we hold in fociety, which prevents our finking into fervility, relinquishing our right, and degrading our fituation. This just sense of real dignity and of our undoubted due is as different from pride, as liberality is from profufion, avarice from frugality, prudence from cowardice, or any juft and becoming fentiment and affection from its appearance or counterfeit which vice or folly may affume. So far are true dignity of Cc 4 mind XV. SERM. mind and pride from being fynonymous, or referable to the fame vicious principle, that the former is compatible with the greatest modesty and humility. Nay, the humble and modeft, who are conscious of no offenfive and injurious difpofition, will be the apteft to feel the generous indignation, produced by unmerited contempt, or oppreffive encroachment, though they will neither allow their refentment to proceed to revenge and rancour, nor condescend to adopt unworthy means for the vindication of their juft claims. So convinced are the proud of the difference between their own disposition, and this becoming sense of private or public dignity and right, that they commonly cover their exorbitant pretenfions with this fpecious appearance. It is, in fhort, the characteristic of pride to entertain extravagant claims to respect and deference, and, generally, to demand fuch a degree of homage, as no human being ought to give or receive from another. The high opinion of himself, which the proud man cherishes, can originate folely XV. in the frequent contemplation of his own ṢERM. qualities and favourable circumstances, whether real or imaginary, and in the total neglect or ignorance of thofe of his fellowmen. While the former are continually brought before his view, and the latter concealed from it, he comes, at last, to regard the object, to which he is continually fixed, with the fondeft admiration, to comprehend under it every notion of exaltation or excellence; and, like the clown, who, having never left his own village, imagines it the finest place in the world, to conceive that nothing can furpafs or equal the merit or the advantages which he afcribes to himfelf. The fign-dauber, who has never seen a picture fuperior to his own performances, fuppofes these to be admirable models of the art. The carver, who has never produced or beheld any thing more excellent in his line, than the figures on an ordinary grave-ftone, cafily imagines himself to be an eminent ftatuary. In like manner, the perfon, who is filled with inordinate selfconceit, who is inflated with pride, and whofe |