SERM. led with the prefumptuous' idea of his own XV. righteousness, he exhibits an instance of monftrous folly, and aggravates, to the high'eft pitch, the measure of his guilt. The only fentiments, becoming his state of depravity and condemnation, are deep contrition, fincere repentance, complete confidence in the Mediator, and Saviour, appointed by God; vigorous resolutions of amendment, and a conviction of the neceffity of divine aid for their accomplishWhile he remains infenfible of his abject and wretched condition, he rejects the only means of obtaining forgiveness, and shuts the gates of mercy against himfelf. ment. Every one, who is, in the fmallest degree, acquainted with the general spirit and peculiar doctrines of the gofpel, muft be convinced that nothing is more repugnant to either, than every species of pride, and particularly that which is spiritual. This is the constant object of our Saviour's feverest cenfure. The Scribes, and the Pharifees, of whose character it formed the XV. chief ingredient, were expofed to his fharp- SERM. eft reproofs. The chapter, where my text lies, exhibits one continued reprehenfion of their arrogance and hypocrify, and concludes with the denunciation of their punishment. To them the text itself was especially applied. The doctrine of the apoftles is, in this, as well as in every other respect, perfectly conformable to that of their great master. They declare that imaginations must be cast down, and every high thing that exalteth itself against the knowledge of God, and every thought brought into captivity to the obedience of Christ *, and that God resisteth the proud, but giveth grace unto the humble †. The perfuafion of the inefficacy of our own good works for ensuring falvation is intended to expel, from the Christian mind, every feed of this paffion, and to plant humility in a foil prepared for its reception. Since pride, then, stands from its very nature, in direct oppofition to the mercy of our offended Creator, fince our Saviour has fo ftrongly prohibited it by his precepts, and fo com * 2 Cor. x. 5. Dd 3 pletely XV. SERM. pletely exposed it by his example; fince it is abfolutely excluded by the fundamental principles, and by the whole spirit and tendency of his religion, fhall not the proud and haughty be finally and irretrievably humbled at the great day of retribution? Every one that is proud in heart is an abomination to the Lord; though band join in band, he shall not be unpunished *. In fine, the origin, the nature, and the character of pride, evince it to be a mean and contemptible paffion. Its effects, in the ordinary intercourfe of fociety, invariably tend to produce its mortification and abasement. Its inconfiftency with the principles and precepts of the gospel of Chrift points out thofe, whose characteristical feature it shall form, on their departure from this world, as the objects of future punishment. Every view of the fubject, therefore, which we can take, establishes the awful truth contained in the text, Whosoever shall exalt himself shall be abased. * Prov. xiv. 5. SERMON 423 SERMON XVI. ON THE GROUNDS OF PRIDE. JEREMIAH ix. 23, 24. Thus, saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might ; let not the rich man glory in his riches. But, let him that glorieth, glory in this, that he unserstandeth, and knoweth me, that I am the Lord, which exercise loving kindness, judgment, and righteousness in the earth; for in these things I delight, saith the Lord, XVI. In the text, the prophet mentions the prin- SERM. cipal foundations of pride, reprobates them as infignificant and contemptible, and directs the love of pre-eminence to its proper object, the knowledge of God, and the falutary and ennobling qualities which it must produce in the mind. The grounds of pride he reduces to these three, wisdom, might, Dd4 XVI. SERM might, and riches. Under the term might, I am inclined to comprehend high birth, titles of honour, and whatever confers power on its poffeffor. In conformity, therefore, to the spirit of the text, I fhall confider pride as standing on the bafis either of external circumstances, or of mental abilities. For, to these two claffes may be referred the ground of every fpecies of that paffion which may at any time start up before us, to create difguft by its odious visage. After having, in a preceding difcourfe, confidered its general nature and effects, I fhall confirm the conclufion, I have been led to draw on this fubject, by examining the various forms which it affumes, and by evincing their extreme abfurdity. I fhall, then, direct your attention to that only folid foundation of self-esteem pointed out in the text, the practical knowledge of the divine nature and perfections.. To these two divifions this difcourfe will be confined. High Birth. I. High birth is one of thofe external circumftances |