cepts of the most general use should be most frequently inculcated.

The second reason may be drawn from the circumstances of the preacher.

Pride was probably a crime to which Solomon himself was most violently tempted; and, indeed, it might have been much more easily imagined that he would have fallen into this sin, than into some others of which he was guilty; since he was placed in every circumstance that could expose him to it. He was a king absolute and independent, and by consequence surrounded with sycophants ready to second the first motions of self-love, and blow the sparks of vanity; to echo all the applauses, and suppress all the murmurs of the people; to comply with every proposal, and flatter every failing. These are the tempters to which kings have been always exposed, and whose snares few kings have been able to overcome.

But Solomon had not only the pride of royalty to suppress, but the pride of prosperity, of knowledge, and of wealth; each of them able to subdue the virtue of most men, to intoxicate their minds, and hold their reason in captivity. Well might Solomon more diligently warn us against a sin which had assaulted him in so many different forms. Could any superiority to the rest of the world make pride excusable, it might have been pardoned in Solomon; but he has been so far from allowing it either in himself or others, that he has left a perpetual attestation in favour of humility," that where pride cometh, there cometh shame; but with the lowly is wisdom."

This assertion I shall endeavour to explain and confirm,

First, by considering the nature of pride in general, with its attendants and consequences.

Secondly, by examining some of the usual motives to pride; and showing how little can be pleaded in excuse of it.

Thirdly, by showing the amiableness and excellence of humility.

First, by considering, in general, the nature of pride, with its attendants and consequences.

Pride, simply considered, is an immoderate degree of self-esteem, or an overvalue set upon a man by himself, and, like most other vices, is founded originally on an intellectual falsehood. But this definition sets this vice in the fairest light, and separates it from all its consequences, by considering man without relation to society, and independent of all outward circumstances. Pride, thus defined, is only the seed of that complicated sin, against which we are cautioned in the text: it is the pride of a solitary being, and the subject of scholastic disquisitions, not of a practical discourse.

In speculation, pride may be considered as ending where it began, and exerting no influences beyond the bosom in which it dwells; but in real life, and the course of affairs, pride will always be attended with kindred passions, and produce effects equally injurious to others, and destructive to itself.

He that overvalues himself will undervalue others, and he that undervalues others will oppress them.

To this fancied superiority it is owing, that tyrants have squandered the lives of millions, and looked unconcerned on the miseries of war. It is, indeed, scarcely credible, (it would, without experience, be absolutely incredible) that a man should carry destruction and slaughter round the world, lay cities in ashes, and put nations to the sword, without one pang or one tear; that we should feel no reluctance at seizing the possessions of another, at robbing parents of their children, and shortening or imbittering innumerable lives. Yet this fatal, this dreadful effect, has pride been able to produce. Pride has been able to harden the heart against compassion, and stop the ears against the cries of misery.

In this manner does pride operate, when unhap- ́ pily united with power and dominion; and has, in the lower ranks of mankind, similar, though not equal effects. It makes masters cruel and imperious, and magistrates insolent and partial; it produces contempt and injuries, and dissolves the bond of society.

Nor is this species of pride more hurtful to the world, than destructive to itself. The oppressor unites heaven and earth against him; if a private man, he at length becomes the object of universal hatred and reproach; and if a prince, the neighbouring monarchs combine to his ruin. So that, "when pride cometh, then cometh shame; but with the lowly is wisdom."

He that sets too high a value upon his own merits, will of course think them ill rewarded with his present condition. He will endeavour to exalt his fortune and his rank above others, in proportion

as his deserts are superior to theirs he will conceive his virtues obscured by his fortune, lament that his great abilities lie useless and unobserved for want of a sphere of action, in which he might exert them in their full extent. Once fired with these notions, he will attempt to increase his fortune, and enlarge his sphere; and how few there are that prosecute such attempts with innocence, a very transient observation will sufficiently inform us.

Every man has remarked the indirect methods made use of in the pursuit of wealth; a pursuit, for the most part, prompted by pride: for to what end is an ample fortune generally coveted? Not that the possessor may have it in his power to relieve distress or recompense virtue; but that he may distinguish himself from the herd of mankind by expensive vices, foreign luxuries, and a pompous equipage. To pride, therefore, must be ascribed most of the fraud, injustice, violence, and extortion, by which wealth is frequently acquired.

Another concomitant of pride is envy, or the desire of debasing others. A proud man is uneasy and dissatisfied, while any of those applauses are bestowed on another, which he is desirous of himself. On this account, he never fails of exerting all his art to destroy or obstruct, a rising character his inferiors he endeavours to depress, lest they should become his equals; and his equals, not only because they are so, but lest they should in time become his superiors. For this end he circulates the whisper of malevolence, aggravates the tale of calumny, and assists the clamour of defamation; opposes in public the justest designs,

and in private depreciates the most uncontested virtues.

Another consequence of immoderate self-esteem is an insatiable desire of propagating in others the favourable opinion he entertains of himself. No proud man is satisfied with being singly his own admirer; his excellences must receive the honour of the public suffrage: he therefore tortures his invention for means to make himself conspicuous, and to draw the eyes of the world upon him. It is impossible, and would be here improper, to enumerate all the fictitious qualities, all the petty emulations, and laborious trifles, to which this appetite, this eagerness of distinction, has given birth in men of narrow views and mean attainments: but who can, without horror, think on those wretches who attempt to raise a character by superiority of guilt? who endeavour to excel in vice, and outvie each other in debauchery? Yet thus far can pride infatuate the mind, and extinguish the light of reason.

But, for the most part, it is ordered by Providence, that the schemes of the ambitious are disappointed, the calumnies of the envious detected, and false pretences to reputation ridiculed and exposed; so that still "when pride cometh, then cometh shame; but with the lowly is wisdom."

I am now to consider, in the second place, some of the usual motives to pride, and show how little they can be pleaded in excuse of it.

A superior being, that should look down upon the disorder, confusion, and corruption of our world; that should observe the shortness of our