stumbling-block in the way of man's regeneration. Not less abounding than the texts which inculcate humility throughout the Scriptures, are those in reprobation of pride, besides numerous recorded instances in which the proud and rebellious spirit of man has been brought low by the chastisement of God.

It has been shewn, in the Introduction to this work, how inimical pride is to happiness, in a social state of existence; how it closes the heart against the best sympathies of our nature, and is the occasion, not only of exquisite pain to those towards whom we display it, but of our depriving ourselves of a large portion of the enjoyment which life offers to us in a thousand different forms.

In a barbarous or semi-barbarous state, pride exhibits itself in its bolder and harsher features; we might say, in all its naked deformity, stript of those subtle disguises in which art invests it. There we behold it breaking forth in flagrant acts of tyranny; instigating cruel wars, and glutting itself with blood and rapine; but, under all circumstances, whether of savage or civilized life, the passion is essentially the same, and prompts the same inordinate desire of self-glorification.

This propensity, of all inherent principles of human nature probably the strongest and most early developed, the talented authoress of "The Cottagers of Glenburnie," not knowing, as she herself tells us, by what other term to designate it, has described as the propensity to magnify the idea

of self; and certainly its operations, as ably delineated by her, justify the designation. "In every instance," says she, "in which we behold the most striking proofs of the predominating influence of pride, vanity, ambition, revenge, &c., we shall, in whatever manner this ruling passion operates, on examination, perceive the propensity to enlarge the idea of self, the prime-mover in all its operations, and be convinced that every object from which the ruling passion derives, or expects to derive gratification, is identified with the idea of self in the individual."

In illustration of this, Mrs. Hamilton proceeds to adduce numerous examples, not individual, but general, in which the principle in question acts, and shews very distinctly that in no one instance can it operate without producing one or other of the malevolent affections. Thus, "If the applause of our fellow-creatures be the means resorted to for procuring an enlargement of the idea of self, whatever seems to threaten us with disappointment excites in us feelings of jealousy or envy; or if our aim be actually frustrated, produces our resentment and aversion. The proud man, however long he may in silence brood over an ideal injury, seldom fails at length to expose the malignity of the wound that has been rankling in his bosom. With astonishment we perceive that a word or a look, of which we were nearly unconscious at the time, and which we have long since nearly forgotten, has done this mighty mischief, and engendered this

black flood of ever-during wrath and indignation. The wounds of offended pride are of such an irritable nature they cannot be touched by the most delicate hand without aggravating the symptoms, because in the very attempt to heal them by concessions, we appear guilty of sounding the depths of pretensions that are unfathomable.".

"A proneness to accuse of pride those who are placed in circumstances which would afford to us the means of extending the idea of self, is a certain proof of the operation of the same passion in our own hearts. Where by narrow fortune, low birth, neglected education, or other unfavourable circumstances, the desire of enlarging the idea of self receives a check in any given direction, those who are in that respect superior, become to the proud the objects of secret but vindictive malice."

"In these, and many other instances which might be given, we may plainly observe the effects produced by any obstacle, of whatever nature, which impedes the operation of the selfish propensity in any direction, when pride is the medium through which it operates. Whenever the proud man is conscious of a defect in his title to superiority, he is prepared to hate his brother."*

These are clear deductions; and it is to be feared that not only in these, and in other cases equally clear, might the operation of the same evil propensity be traced, but also in actions generally considered indifferent in their nature; nay, even in

Vide, Essay on the Propensity to Magnify the Idea of Self.

those deemed wholly unexceptionable. Sometimes in our works of benevolence; sometimes, as I shall shortly have occasion to shew, in our religious opinions; thus obtaining for the besetting sin of our nature, a deceitful and delusive sanction.

Mortified pride, where there is no strong religious principle to oppose it, must of necessity be productive of malice. It may be modified by the character and situation of the individual; it may avenge itself through the medium of sarcastic or abusive language, or by attempts at destroying the reputation of the offending party; it may assume the tone and aspect of gloomy misanthropy; or flaming into unrestrained fury, it may proceed to the acme of human guilt, the shedding of blood. The spirit that leads to these crimes of different dye is still the same; in every instance it is cruel and vindictive, and whether bearing the simple denomination of pride or selfishness which I bestowed upon it in the outset, or, as Mrs. Hamilton has more logically defined it, the propensity to magnify the idea of self, it is indubitably the bane of human happiness, the bar to spiritual improvement. Not only sinful, but foolish, debasing the character and fettering and cramping the intellect; for, to borrow the language of the most philosophical poet of modern times,

"Pride,

Howe'er disguised in its own majesty,

Is littleness."

We cannot be too grateful to God, who, con

sistent with the benignity displayed throughout his works, has provided, in the Christian dispensation, an antidote to this poison. Christianity alone is equal to do battle with and vanquish the Hydra. The philosophy of former ages was insufficient for the task: nay, the very schools themselves, into which it was divided, were tainted with the infection - both teachers and disciples being puffed up with pride of intellect, and, while asserting their own opinions and doctrines, cherishing contempt and hatred towards all who differed from them.

The Pagan world was, in truth, eminently selfglorious. The spiritual enlightenment vouchsafed to the Hebrew people was widely different and immeasurably superior to any thing elicited by the heathen philosophers; as widely different, in fact, as divine revelation from mere human reason. God revealed himself to the Jews of old in a manner too distinct to admit of their entertaining any doubts either as to his existence or his attributes. Neither could the knowledge so imparted excite any pride in their hearts, because they were expressly told, that it was not in consequence of any merit of their own, but in compassion to their wretchedness and fallen condition, that the revelation was made. Obedience was strictly enjoined, as necessary for the continuance of the favour of the Almighty towards them. Their law itself was declared to be only preparatory to the promulgation of a law more perfect; and the rites and cere