mate which such a man could form of the wisdom of this world in its noblest shape, with what feelings should his humble followers survey their own attainments and discoveries; and with what sentiments may we suppose that superior orders of intelligences look down upon man? They behold him examining, by his glow-worm lamp, the book of nature;-they observe him carrying his assisted vision into the comparatively insignificant space which constitutes this remote corner of the Creator's dominions-they contemplate him endeavouring to scan the character and to comprehend the wisdom of the Divinity;-they see him suddenly crushed, and they weep for his fancied attainments and his real folly.

We may imagine the wonder and pity of these loftier beings to be still more powerfully excited, when the subject of boasting is a possession incomparably inferior to knowledge in value, and infinitely surpassed by the attainments of the soul in durability. Yet how frequently is presented to their view the emmet, man, lording it over a portion of this molehill earth, and vaunting himself on the momentary possession of a speck so small as to be imperceptible on their chart of the unbounded universe!

gives is empty and imaginary, and that only things of use are naturally honourable.

An exaggerated idea of the dignity and importance of our own country, is another species of pride. Assuming under this form the name of patriotism, it is signally injurious to the human race at large. It girds on the sword of ambition. It rides forth like a destroying angel, and rests not from its rash career, till it has exterminated millions of the human family; and at last falls itself, the victim of its folly.

Pride is naturally inconsistent. This lofty being, whose nutriment is so often mingled with nectar, and whose dress is so commonly purple and fine linen, is as frequently found feeding upon the grossest, the most despicable, trash. For it is a false notion (if, indeed. there be any one so short sighted as to entertain it,) that those who have nothing to be proud of, are not generally proud. Pride has a thousand avenues by which he reaches their hearts, although he may not so frequently assume the active forms of arrogance, insolence, or malice. You will frequently meet with an individual, too proud to fall in with the vulgar mode of exhibiting the effects of pride. An ostentatious display of dress, riches, or attainments, would discover his pride and his vanity; and therefore he goes to the opposite extreine: he is slovenly, miserly, or misanthropic; and prides himself on his singularity, his economy, or his independence. A philosopher told one of the ancients, that bis pride was visible through the holes in his coat.

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dren's children occupy. As this kind of pride arises from causes extraneous to ourselves, we are sometimes taught to believe that, in such a case, we have a right to be proud;" that is, we have a right to form an exaggerated estimate of our importance, on account of our connexion with those who have attained their elevation, perhaps without our aid, or in spite of our opposition! Such a right had the fabled fly upon the revolving wheel to cry out, "What a dust do I raise!"

Some men are puffed up with the mere pride of birth, independent of any thing in themselves or their connexions worthy of praise, or even of approbation. There is a herd of beings on the earth, who can be satisfied with an empty name or title; and they persuade themselves that a patronymic, handed down from generation to generation, bearing the marks of mutability in its very orthography, gives them an indefeasible title to tyrannize over their fellow-creatures. In their estimation, industry, and honesty, and piety, form no claims to respect. They look down upon the poor, as a race of animals made to minister to their appetites. Hence this species of pride often shows itself in the hateful forms of arrogance, malice, cruelty, and oppression. Such characters, even in our land of boasted universal justice, are secure behind the shield of aristocracy; else would the proverbial sentence of the Isle of Solomon soon become a proverb in Britain also, and many would be "sent to the basketmakers," to learn that the preference which fortune

But to enumerate all the modifications of form which this great ruling demon assumes, were an endless task. It is this power of

which renders him so dangerous an enemy. At once subtle and powerful, he is the first to find his way into the bosom, the last to be overcome. He lulls his object to repose, and then commences his wary and cowardly attack. His grand manœuvre is to persuade his victims that they are free from danger. While conscience, "the good man of the house," sleeps, pride is spoiling his goods. He insinuates his armed men into the citadel, in the shape of a bumble present, or a stately offering to the gods. He is an omnipresent Proteus. He will have no scene of life acted without his taking a part in it; and so he keeps a stock of dresses for all imaginable occasions. He changes his colour, shape, and aspect, to suit the customs of the world, the fashions of the age, the whims of man, or the prudery of woman. He stalks into the palace, and crawls into the cottage. He follows man from the closet to the counting-house. He is present in the public assembly of the saints, lifting up all that is noble, and aspiring into ostentation, and pouring a premature self-complacency into the wounded heart of the repentant sinner. Let our good actions be sifted down ever so finely, pride, like oil, is sure to find room in the interstices. Pride never sleeps, and is never slain. The records of all ages betray the marks of his footsteps. He prompted the prophetic peroration of the ancient poet"Jamque opus exegi, quod nec Jovis ira, nec

ignes,

Nec poterit ferrum, nec edax abolere vetustas.”

And it is difficult to say, whether this almost blasphemous declaration be not less objectionable than the poor attempts at assumed humility which abound in the prefaces and dedications of more modern times.

The rhetoricians, who have pointed out the nice shades of distinction in the meaning of words which are termed synonymous, have drawn, as they seem to think, a broad line between pride and vanity. Vanity, however, is only a species of pride-the same evil in another dress. Pride may, perhaps, exist without vanity; but vanity can never exist without some degree of pride. Pride is the feeling of our own superiority, and of the inferiority of others. It is characterized by hauteur in the individual, and disdain towards those around him. Vanity is an affection most commonly met with in weaker minds. It is as much deceived, as to its intrinsic importance; but it condescends from its supposed elevation to court applause by ostentation and display. Nothing can be more natural, than that pride should sometimes show itself in a desire to convince others of the justice of its claims to superior regard; and then, as it brings into view every circumstance which can contribute to this end, it is obviously leagued with vanity. On the other hand, pride existing in strong minds is often too fully conscious of its dignity, to call in the aid of foreign proofs. It will not stoop to pick up an additional gem, because it believes that the brilliancy of its temples cannot be augmented. Hence, it is commonly and truly said, that a man may be too proud to be vain.

Two or three further considerations will serve to illustrate the baneful character of this counterfeit affection; and I would hope to induce us to endeavour, as far as possible, to escape from its pestilential influence.

Pride is generally found to exist in connexion with a moroseness of disposition, than which nothing is more inimical to happiness. He who is habitually anxious lest another should interfere with, or call in question, his supposed importance, cannot be long at ease. Pride probably exists in his neighbour's bosom, as well as in his own. He is sure to meet with many a rebuff, when he carries his pretensions beyond the bounds of moderation. It will be sufficient to refer here to the well known anecdote of Dr. Franklin's visit to Dr. Cotton Mather. The "hard thumps," which a proud man continually encounters, are much more than equivalent to the pleasure he derives from "carrying his head too high."

Besides; as much of the happiness of life springs from the intercourse of society, what ever tends to render that intercourse less pleasant, diminishes the quantum of our happiness. Now, it is the direct tendency of pride to do this: to "have its own circle largest and uppermost." A society of proud people, is a society of quarrelsome people. For pride cannot bear to share its dignity with another; while, on the contrary,

"All who joy would win, Must share it happiness was born a twin." We may form some conception of the miserable condition of a very proud man, if we con

sider that pride is generally disappointed in its expectations. Instead of occasioning admiration and applause, it invariably excites detestation and contempt. The proud man despises others, without reason, for their want of some imaginary claim to superiority: they despise him, with good reason, for laying claim to a superiority to which he has no just pretensions.

Again: the principle is, I presume, established, that knowledge is, upon the whole, happiness. Now, the consequence of pride is ignorance. The proud deem their own attainments supreme; and to condescend to obtain information, would be practically to acknowledge that they do not know every thing. It is a plain proof of the existence of much pride, when a person is content to remain ignorant, rather than ask for instruction. In this direction, pride exerts a most mischievous influence among those who have arrived at mature age without having had their minds enlarged by a liberal education. They are afraid that asking a question will make them appear like children; and hence they remain utterly ignorant on the most common subjects. A mighty increase of intelligence might be expected, if this great barrier to mutual improvement were removed.

But as to point out all the modifications of pride would be to unfold the depths of the human heart, and to develope all the multifarious springs of human action; so to illustrate all its consequences, would be to give the history of the world, from the creation to the present hour. The time would fail me, to tell of the discontentment, the ingratitude, the covetousness, the poverty, the discord, the wars and persecutions, the ruin and desolation, of which pride has been the prolific parent. They have all this feature, that they are destructive of human happiness.

A philosopher was asked, what the great God was doing. He replied, "His whole employment is to lift up the humble, and to cast down the proud." It would not have been unreasonable to have anticipated, that when the Divine Being should condescend to bestow on man a revelation of his will, so powerful a principle of action as self-love would not be disregarded. Accordingly, we find that the whole requirements of Scripture are summed up in a commandment which is in opposition to this principle. It requires us to transfer our supreme affections from the idol self, to him who has the best right to them. It claims the love of our whole heart, and soul, and strength, for the Lord our God. The language of Scripture is strong, copious, and decided, on this subject. The Bible furnishes the most striking warnings of the deleterious tendency of pride -the most dreadful instances of its consequences-the most earnest dehortations from cherishing its influence-and, we may add, the only examples of its subjection. To what better standard can we bring our reasonings on this, or any other subject, than the revelation which God has given of his own mind and will? This is the only lamp, by which we may safely allow ourselves to be guided through the dark and contradictory mazes of human reason and human depravity. On whatever subject of morality our thoughts are engaged, let us

open the Bible, and see how our speculations square themselves with its doctrines.

The whole scope and tenor of Scripture is declaratory of the abhorrence of the Divine Being to this mournfully prevalent evil. And the existence of similar abhorrent feelings in our hearts, is throughout represented as essential to obtain his approbation. "The fear of the Lord is to hate evil: pride, and arrogancy, and the evil way, and the forward mouth, do I hate." Such is the language of Jehovah, speaking under the character of wisdom, by the mouth of Solomon. And a greater than Solomon mentions" pride" in a catalogue of "evil things" which "come from within, out of the heart, and defile the man." And the same infallible personage, who surely was not wanting in all that truly noble and majestic, gave to his immediate followers this emphatic injunction, fortifying it by his own sublime example -"Learn of me, for I am meek and lowly in heart." Observe too, how repeatedly and how forcibly we are warned of the degrading and destructive consequences of pride. "Pride go. eth before destruction, and a haughty spirit before a fall." "By pride cometh contention." "A man's pride shall bring him low, but honour shall uphold the humble in spirit." Pride is represented, as a grand cause of the miseries which befel the Jewish nation. "Thus saith the Lord, After this manner will I mar the pride of Judah, and the great pride of Jerusalem." "My soul shall weep in secret places for your pride." Here is the eternal Jehovah, represented by a very bold figure, as WEEPING for the existence of that very principle which some men are in the habit of extolling as "the noblest of our nature." This was the sin which enveloped in ruin the unhappy cities of the plain. "Behold, this was the iniquity of Sodom, pride: fulness of bread and abundance of idleness was in her, and in her daughters, neither did she strengthen the hand of the poor and needy." It would be easy to refer to numerous events and characters of the sacred history, which would confirm the plain declarations already quoted, and exemplify the truth of our Lord's words, both as a fact and as a promise "Blessed are the meek." One extraordinary instance there is on record of the displeasure of God at the pride of man, which must be fresh in the recollection of every reader. I allude to Nebuchadnezzar. Hear him speaking in his palace-" Is not this great Babylon, that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty?" "But turn and behold him—" driven from men eating grass as oxen, his body wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws." Happy, if we learn from the contemplation of his example, as he did by wretched experience, this grand feature of the divine character and government. "Those that walk in pride, He is able to abase."

Such is the scriptural account of this principle. And here we may dismiss the subject, with a single observation, and an inquiry arising from it.

Pride is evidently an evil of enormous magnitude, and almost unlimited extent. Education and ciscumstances may alter its form, but

From the Christian Review. LECTURES ON THE POINTS IN CONTROVERSY BETWEEN ROMAN CATHOLICS AND PROTESTANTS, (with a single exception,) delivered in Tavistock Chapel, Drury Lane, 1827-8. London: Nesbit. 1828.

MANY of our readers are aware that for some time past lectures have been delivered at the above-mentioned episcopal chapel, by some of the most devoted clergymen of the day, on the points of controversy between the Protestant and Roman Catholic Churches. We are happy to add, that these services have been generally well attended, and we devoutly hope and pray, that it may be eventually found that our excellent brethren have not laboured in vain, or spent their strength for nought. At the same time we are not quite sure that some of the preachers have given to their selected subjects all the labour and reading which such subjects require from every clergyman of our church, and specially from the professed controversialist. It may perhaps be said, that most of the respected individuals who undertook this important task were men much engaged in religious societies, or in pastoral duties, and that an earnest and affectionate appeal to the heart was likely to do more good than learned research or critical accuracy. Possibly, too, it may be replied to us, that, the greater part of the members of the Church of Rome in this and the sister country belonging to the lower orders, any thing not quite popular would have been above their comprehension. We are not unwilling to admit that there is much that is specious, and something that is true, in such remarks. At the same time may we be allowed to say, that we would have had the lectures such as should have been read at Rome with terror and alarm as to their consequences, accompanied with admiration of their talent and research? The London clergy, when they unite together in a work like this, ought certainly to produce a series of sermons that shall be read and prized to the end of time. Such were the works of the great fathers of our Reformed Church. Men, whose names to this day are never heard within the Vatican without producing an effect. Some of the sermons now under consideration are worthy of the successors of the Reformers: they discover extensive reading, an accurate perception of the points of difference, the best method of stating their several subjects, and the fine combination of very superior talent, with great theological intelligence and unaffected and fervent piety. If we might venture to make a suggestion or two in reference to future lectures on similar subjects, we would recommend some such

course as the following, which we cannot but hope, would, under the blessing of Heaven, be productive of the most important consequences. Let a committee of inquiry be formed consisting of half a dozen of the most pious and intelligent of our London clergy, and the same number of devoted and well-informed laymen, well conversant with the present state of Popery in Ireland and on the continent, if pos sible men who have travelled and seen the existing state of things in both places. Let such committee ascertain, after a very full examination of evidence, obtained by an extensive correspondence as well as their personal knowledge, some four or six of the most prominent and popular of the prevailing errors of the Church of Rome; and then select some four or six of the best qualified clergymen to undertake these subjects with a special reference to the existing state of things, and be this point specially noted, with a still greater regard to the intelligent Catholic who may read the course of lectures, than to the number of halfpapists who may personally attend upon their delivery. Not that these latter should be neglected by no means! Yet would we that while the learned simplicity, of which we have spoken elsewhere, shall cause the major part of such sermons to be perfectly intelligible to the meanest capacity; their richness and elegance, their variety of illustration, and depth of reading, their strength of argument, and other indications of research and talent, should make them interesting to minds of the highest order and cultivation. And we may rest assured that many such are watching our proceedings with a very vigilant eye.

Let it not, however, be supposed, that we mean for one moment to assert, that even such sermons could do any good without the grace and Spirit of God. No, verily without Christ the church can do nothing. Yet were it a most unfair, not to say a most absurd inference, from this admission to conclude that such a subject might be treated in a poor, tame, common-place manner, no matter how much so, if but a spirit of piety pervaded the whole. A controversial sermon on a subject so grand as the great Protestant question should cost a man many months hard reading, and close application, as well as earnest prayer. A series of such sermons, by men of superior minds and devoted hearts, would, under God's blessing, produce a lasting impression upon the educated and higher orders of the Papists; while an abridgment, containing principally the more popular matter, or rather the same matter in a more popular dress, might, with manifest advantage, be circulated among the lower orders of that communion.

We offer these suggestions to the friends of the Reformation; and to the society more especially interested in this question. Were they to appoint a committee so constituted, and that would so act, we believe time would show that, under the smile of Heaven, they had not consulted together in vain.

But it is time that we introduce some of the preachers to the notice of our readers. Our limits will not allow us to make extracts from the whole; and we are the more anxious that this may be marked, lest some most respecta

ble and able tnen, from whose sermons we do not quote, should imagine themselves treated with disrespect. Far be it from us so to treat any of the faithful servants of our blessed Lord. -And we have been particular in making our observations general, that we might not give unnecessary pain to any individual. Nor do we hesitate to say, that among the present course of lectures, not a few will be found which will be read with delight, and quoted as authority too, long after the men who delivered them shall have rested from their labours. Had they all been of that character, our preceding remarks had been unnecessary.

The Minister of Tavistock Chapel, which had been kindly lent for the delivery of these sermons, thus introduces their design and objects. It was particularly important at such a time to disarm hostility by a full and explicit declaration, that the discussion intended was altogether religious, and not at all political.

"I would call your attention, FIRST, To the objects contemplated in the proposed course of lectures.

"These objects are to enlighten more fully the public mind on the actual difference which exists between the Roman Catholic and Protestant Churches; and to awaken the Roman Catholics themselves to the real character and

tendency of their own system, and thus produce by the Divine blessing a solid improvement, and a real reformation amongst them.

"We desire to enlighten more fully the public mind on the actual difference which exists between the Roman Catholic and Protestant Churches. On this point considerable ignorance and misapprehension exists. Many entertain the idea that the difference is at least principally of a political kind—a mere question of ascendancy-a struggle for certain temporal advantages and emoluments-but such my brethren is not the case; we meddle not with any political question-feeling most fully that such topics are at once of very minor consideration, and are not the subjects which should occupy our time and attention in the house of God. There are others who regard the differas merely speculative-as unaccompanied with any important moral results--as-relating chiefly to rites, and ceremonies, and names, and forms-a subject about which the polemic may wrangle, and the formalist contend, but which is unworthy of the notice of Christians in general, and too destitute of any important results to require or justify their se

ence

rious attention.

"We deem it therefore important most distinctly to state, and shall to the best of our abilities establish, That the difference between the Roman Catholic and the Protestant is not a mere speculative or polemical difference, but that it involves questions of a moral and practical nature-questions which affect in a greater or less degree almost every doctrine and every duty, which affect the present and the future happiness of many thousands and millions of our fellow-men, and which therefore claim the serious attention of every statesman and philosopher

of every one in short who possesses either liberality of sentiment or benevolence of disposition; but which more especially demands the

diligent examination of every minister and every Christian.

"Our object is also to awaken the Roman Catholics themselves to the real character and tendency of their own system, and to produce, by the Divine blessing, a solid improvement and a real reformation amongst them.

"We are persuaded that very many of the Roman Catholics are themselves ignorant of the real character of that system, in which they have been instructed from their earliest years, they are not aware of its tendency to exalt a few at the expense of many-to introduce a system of slavery on the one hand, and of tyranny on the other-fo degrade and debase the human understanding, and retard its proficiency in science, and literature, and knowledge of every kind-to substitute formal and ritual observances in the room of spiritual and enlightened worship-to persuade men to believe what God has not required them to believe, and to substitute a dead faith in the room of that living and justifying faith, by which only we are accounted righteous before God-to make void the law and word of God by human tradition-to diminish and explain away the strongest motives to purity of heart and holiness of life-to substitute another foundation in the room of that only foundation which God hath provided, even the Atoning Sacrifice of our Lord and Saviour Jesus Christ. "For we must ever maintain, and hope fully to prove, that the direct tendency of the Roman Catholic system is to render void the law of God-is to substitute other sacrifices and intercessors, in the room of that one propitiation and that one Mediator between God and man, the Lord Jesus Christ-is to produce a narrow and scanty system of morals in the place of that love to God and that love to our neighbour which true Christianity requires. In this corrupt system-in this defective faith and practice Roman Catholics are kept, by the practically withholding from them the word of God, and by the vain and sophisticated reasoning with which the obvious declarations of that word are explained away. If once the Roman Catholic can be roused to think-to inquire into the character of his own system-into the authority on which that system is foundedinto the plain and obvious meaning, of the sacred Scriptures, we are fully persuaded that a most important point is gained, and a great advance made toward his moral, social, and religious improvement. And we would therefore earnestly endeavour by every legitimate means to excite his attention, and to assist him in the fair and full examination of those topics, on which we, as Protestants, cannot but apprehend that he is grievously mistaken." Webster, pp. 8-12.

In the 17th page of the same sermon, the preacher gives a challenge, not in an unkind but friendly spirit, to his Roman Catholic brethren. We sincerely hope that such challenge may be accepted, and that a course of sermons on the other side of the question may ere long be announced by the Catholics themselves: and we trust our ecclesiastical rulers will not object to our attendance on them.

"We cannot indeed invite any to interrupt Rel. Mag.-VOL. II.

our Lectures by a reply; we cannot turn this House of Prayer into an arena of discussion; but we can receive and will attend to any letters which may be forwarded; we are prepared to listen to any Lectures which the Roman Catholic priests may, at convenient seasons, be disposed to deliver in their chapels; the presses of England are open, and all we desire is a fair opportunity of exhibiting Roman Catholic sentiments in their true colours, and contrasting as we ever must, the intolerance of the Romish Church with the liberality of Protestants." Webster, p. 17.

Among the points of controversy between the two churches, it was naturally to be expected that an important place would be assigned to the grand and turning doctrine of justification by faith. Perhaps few persons have had greater facilities for the diligent study of this subject than the excellent man to whom its consideration was in the present instance assigned. Possessed of a deeply devotional heart, and having perhaps one of the best private collections of the works of our Reformers, our preacher always appears like one who has extensively perused their writings, and, what is more, imbibed their spirit. Although the sermon cannot be considered as laying any claim to elegance of style, it contains such a body of scriptural truth, as must render it a highly useful production, not only to Catholics, but to Protestants. That the preacher may not charge his Popish brethren with doctrines which they disavow, he very properly grounds his remarks on the autho

rized statement of the doctrines of the Church of Rome, as contained in the decrees of the Council of Trent.

"Let us proceed to quote the decrees and canons of the Council of Trent, which is, on doctrine, the highest authority of the Roman

Church.

"In the Sixth Session, ch. 7, we read this statement, 'Justification itself is not only a remission of sins, but sanctification and renovation of the inner man by a voluntary reception of grace and of the gifts which accompany it, whence man from unjust is made just, and from an enemy a friend, that he may be made an heir according to the hope of everlasting life.'-p. 44.

"In the 10th chapter the Council speaks of the increase of the justification which we have received by advancing from virtue to virtue.

47.

p. "In the 14th chapter mention is made of those who by sin fall from the grace of justification, and it is said that they cannot rise again but by the sacrament of penance, which is called a second plank after a shipwreck.— . 51. P. 5

"After the Chapters there are Canons against what the Council decrees to be erroneous, at the end of every one of which a solemn anathema is pronounced.

"The 9th Canon is as follows, If any one shall say that the wicked man is justified by faith alone, by which is meant, that to obtain the grace of justification, there needs no other thing to co-operate with it, and that it is not so No. 10.-2 D