PRIDE.
2. PRIDE.
"Those who walk in pride, He is able to abase." Daniel 4:37
Though writers differ in the order of the enumeration of the Seven Deadly Sins, they agree, in giving the first place in the catalogue to Pride. That sin always stands at the head; and rightly so; for departure from God, whatever course it takes, begins in pride of heart . It is that offence against Himself which God resists; it is that which blinds the eyes and hardens the heart. And though we know not when or how, yet we do know that some time and somehow God must break down the pride of man and humble him in the dust, before that sin can be forgiven and its eternal consequences can be averted. Those who walk today in pride — in the pride of intellect, of wealth, of ambition, or of inordinate self-reliance — He is able to abase, and sooner or later He will abase — if they are to be rescued from the nethermost Hell, the only place in creation where men of that temper could find themselves at home.
What is Pride? There are other sins which have the nature of pride, though they fall short of it. They are like guide-posts on the way toward the den of this great monster — and, by a brief examination of these, we shall be led to a true conception of the exceeding sinfulness of that crowning sin.
Conceit, vanity, haughtiness, and arrogance — these are akin to pride; they are like ushers and chamberlains, leading toward the royal presence; let us approach it, with these to tell to what we are to come at last.
CONCEIT is the lowest of these forerunners of the primal sin. It is the offence of inferior and weak characters. It consists in claiming to possess what one does not possess, and boasting of something without ground for doing so. Conceit pushes in where she has no business, interferes officiously, and puts on the air of superiority . This is not pride, but petty, and often laughable, conceit.
Next comes VANITY; a sin often confounded with Pride, though essentially diverse from it. Vanity has the nature of Pride, but it is Pride diluted and emasculated. Vanity includes the desire of notice and admiration , the wish to be looked at, talked about, and praised. A vain woman, for example, adorns herself in the hope that she may attract attention — she studies accomplishments and arts to render herself charming. Having made the most of herself by way of decoration, she watches the effect, and is desolate if it is not what she expected it to be. A vain man has inevitably an oblique glance at other people whom he desires to impress, or in whose homage he finds pleasure.
This is not pride — it is merely vanity; what the Latins call VANITAS , that is to say, hollowness and emptiness . And perhaps there is no character on which a proud man looks with more contempt, than on a vain man"
And next we come to HAUGHTINESS, and this is more serious, for here begins the look of genuine pride. The characteristic of vanity is the desire to please — it is the fault of many amiable people with little brains. But in haughtiness there are a dash and flavor of real guilt; they bespeak that feeling of superiority to others, and consequent indifference to them, which begins to stir up the wrath of God against the offender. The haughty man carries it with a high head and a high hand — his gait, his manners, show that he deems himself a superior being.
While vanity walks with a mincing air and side-long looks, and, striking a pretty pose, exclaims, "Am I not graceful? Do you not admire me?" — the haughty person passes on, indifferent, and wrapped in the consciousness of superiority.
Somewhat beyond this point goes ARROGANCE; that is pride, but pride without good manners; insolent, intolerable, arrogating to itself the deference of others, loud of voice, bold in look, pushing self-assertion to extremes.
Such are the shapes which stand roundabout the citadel of pride; but when we come to PRIDE itself we reach, finally, what is worse than any of these, and harder to cast down.
The Latin word helps us again. Pride is called in that tongue, SUPERBIA . It is indeed, when pure and complete, a superb sin . It consists in a settled persuasion and habitual sense of superiority , and in the consequent disregard of whatever may dispute that claim. It is a grand and stately sin. How unlike are the great Superbia — and the little Vanitas! Small and silly Vanity , athirst for flattery and compliment, running to and fro, making the best figure of herself that she can, and looking for admirers. Lofty, imperial Pride , standing with folded arms and serene brow — indifferent to the opinion of a world which it holds to be its inferior, and can afford to despise.
Pride is private judgment in its finished state — insolent, self-sufficient, scorning control. It is the concentration of the entire being on itself — a movement whereby one enters into the citadel and high tower of his own thoughts, and thence looks down on all who pass below. Pride says: "I am the superior of these about me, whether they know it or not. My judgment is better, my opinions are worth more. I am wiser, more honorable, superior every way." This may not be said in exact terms: it may be put into polite and courtly language, and uttered without apparent arrogance or haughtiness — but that is the settled and habitual conviction, a sense of superiority to the rest of the world .
Pride converts superiors into equals — and equals into inferiors. The idea of a superior is one which it cannot take in. Pride may be born with the man — it may constitute the chief part of his original sin. It may be imbibed from social atmospheric conditions, as malarial poison from the air.
A little boy was learning his catechism; he came to the words, "to order myself lowly and reverently to all my betters." And he looked at his teacher with surprise, and asked, "Who are my betters?" That was the true spirit of pride. Who are my betters? Who are my superiors? To whom do I owe submission? Who shall dictate to me, or tell me what to think or how to direct my life? Nay, if you come to that, who are my equals? And therefore proud men and women cannot be vain. Why should they study to please, who deem the rest of mankind their inferiors? What cares the proud man for the opinion of the world? What cares the proud woman what people think of her? Insensible to flattery, impervious to compliment, from the height of self-sufficiency these look down, reckoning little what others think or do — just so they can think their own way, and hold their own.
This is Superbia , the first and the worst of the Seven Deadly Sins.
O! how fearful the hour when, in death, this mortal body shall fall off from a soul which held itself independent of man and God alike — and thought of itself habitually as the Alpha and the Omega , the beginning and the end!
It may be regarded as a great national calamity when, in the system of government, the state of morals, and the typical character of religion, there is much to foster and develop the spirit of pride in the common heart, and little to help those who would resist the evil. Such, unfortunately, is our condition today and here; and such is the condition of any people whenever this destructive spirit is in the air. Woe to that people who have an exaggerated and overweening notion of their superiority to the rest of the world! And woe to that man who arrogates to himself, in his views and opinions on every mooted question, a practical infallibility .
The spirit of pride, in this particular manifestation, is the bane of the age. The air is full of brags and boastings — we hear expressions of pity for others who are not as we, and exhortations to them to gird up their loins, and break their bonds, and get into the line of march with us. And then, if it comes to popularity , those men are sure to win it who, driven by the demon of their pride, despise authority and reject restraint, who lead the way in new departures in every direction, and make the loudest professions of their ability to guide the thought of the day to loftier heights.
And here, distinctly, my subject touches religion, for he must be blind who cannot see how, in these days, and among our people — Pride has usurped the office of the theologian, the doctor of divinity, and the minister.
Even so, in old times, sinners, inflamed by this identical spirit, gathered themselves together on their plain in the land of Shinar to build a city and a tower whose top might reach unto Heaven. The record of human imbecility contains no more valuable chapter than that in which are recorded the schemes for new religious theories which are continually sprouting up out of the pride of men's hearts.
Now, the first thing that strikes us, as we look into these kaleidoscopic images of the Religion of the Future, is the fact that they embody that temper which we are now considering — that entire, that self-delight self-sufficiency on which God has stamped the name of Pride. Intellectual and spiritual Pride runs rampant through this field. The inventor of a new religion thinks that he knows more than is known by entire Christendom, and that God — if there is a God — is not able to teach him anything. In the labyrinth of his own devices, he twists and turns and winds, asking no clue, nor feeling the need of any better guide than his own judgment.
But the pride which thus discloses itself in the attempt at the construction of new religions does much more mischief before it reaches that point. Doctrines which have been believed always, everywhere, and in all churches — are denied, and pronounced unscriptural and erroneous.
The motive which inspires these efforts is Pride. It is the intense addiction of men to views which they have formed by superficial study, or, more likely, adopted through their sympathy with that modern spirit of which we spoke before. The tone of modern thought and popular speech on religion and religious themes is pervaded with this first of the Mortal Sins — and these destructives of our day inflate their lungs with it and breathe out threatenings and slaughter against the teachers and disciples of the Scriptures. No trace of humility do we find, no regard for Scripture revelation, no deference to testimony of any kind which contradicts a cherished sentiment or opinion.
There are no finer illustrations of the spirit of Pride in practical action, than those afforded by men who, though well acquainted with the system and the claims of the Scriptures, diverge on other lines, and either assail the Christian church from without, or seek to undermine her foundations from within.
Let us pass to another illustration of this spirit, "The Pride of Life." Do you think that is dead? No; although this is a republic, and titles of nobility and class distinctions have been abolished. The manifestations have changed — yet the temper remains. Hundreds of years ago, when men were divided into nobles and commoners , the arrogance of the former toward the latter was extreme. It seemed the duty and destiny of the lowly to exist merely for the pleasure and advantage of those above them — to toil and slave for them; to grow thin and squalid, to waste away, and starve and die — that a luxurious and profligate court might fatten, revel, and live at ease. Times have changed, indeed; democracy, the avenger of the poor, has done a marvelous work; but who shall say that the pride of life is dead?
There may be aristocracies more galling, more insolent, than that of birth and blood — "The Pride of Life." The temper which breeds them is in the soul of man to this day. There must be distinctions among us; social equality is impossible while human nature remains what it is; there must be high, and there must be low. Of old, there were aristocracies of birth and blood: children inherited names and titles, and crests which recalled acts worth remembering; and they had mansions and castles, and broad lands and forests. Of these things little now remains, and that little daily grows less; and yet there are aristocracies, even among ourselves. Not all of them are evil, or contrary to public interest and order: let no man reprove the aristocracy of sound learning, of true culture, and gentle ways, and first-class ability unselfishly devoted to the general good.
But what shall we say of the aristocracy of mere wealth, whose implements are sharpness, shrewdness, and unscrupulous conduct, whose badge is pretentious and extravagant display ? What shall be said of those whose pride is in the abundance of their possessions, and who in their hearts despise the poor? An aristocracy of wealth only, without heart, or faith, or religion — may be more insufferable, as it is more demoralizing to the public character than any other.
Purse-pride is the lowest form of all; see it, full-blown, when fortunes are rapidly made, and men who do not know the right use of money find themselves suddenly in its possession. This is the sin which is accountable for modern discontent and the alienation and hostility of classes.
After all, there were compensations under the old system which are lacking in the new. An ancient name and title implied responsibility — wealth had to pay tribute, in some way, to the poor. But he who today, by shrewdness, cold-blooded management, and selfish combinations, sets himself above the rest, often loses, in the process, the natural care and concern for other men — he has no pity, no compassion; he is a self-made man, and he values himself on the fact. Let others do what he did, and look out for themselves; and they will now enjoy what he has taken in the free chase and wild hunt for wealth. This is pride, hardening men's hearts; and the humble hate them accordingly, and long to strike them down and turn them again to the dust from which they came.
We have among us faithful and honest stewards of wealth; men who order themselves courteously and befittingly in their responsible positions; whose manner and look betray no consciousness of superiority, who never wound those beneath them by arrogant assumption; whose stewardship is profitable to the community. Not of such do I speak.
But there are others whose elevation to power and influence has cost them their eyes and their heart — riches have eaten out the heart, and sealed up the eyes to the true end of existence. There are rich men who shirk every responsibility, and give themselves up to the easy enjoyment of life. There are women among us who have cultivated themselves to the last point of refinement, and seem like reproductions of the haute noblesse of other centuries; in person lovely, in manners exquisite, in tastes fastidious and dainty; living on music, art, literature — and shutting out the sight of the gloom and squalour and sorrow of their wretched neighbors. These, also, are daughters of pride; not offensive pride, nor unmannerly, but aristocratic in type, which prompts to criticism, to contempt for all outside their select circle, which reveals the secret conviction that they are the very cream of society, and the redeeming feature of a degenerate day .
Remember, Pride is the settled, habitual impression of superiority. It is offensively manifested in vulgar and crude people. It is exquisitely and gracefully displayed in the luxurious tenants of the fashionable world. Of such were those fair but intolerable creatures in the time of the French Revolution, whose dainty limbs at last were torn apart by howling mobs, and on whose snowy necks fell the gleaming blade of the guillotine. Better for pride to have had that fearful expiation in this world — than to have passed, full blown and unpunished, into the place of everlasting burnings!
Passing along the circle where these sinners walk, we recognize many other shapes by the unmistakable signs. How can I omit the pride of JOURNALISM, the arrogance of the PRESS? Is there anything much more offensive than the general attitude of the editorial profession as exponents of the spirit of the age? Such no doubt they are; and the boastfulness , and self-confidence , and bravado of the age could not be more ably illustrated. The Press is too often mercenary and unscrupulous — it is oracle, judge, dictator — it is the censor and the satirist, the public detective — through its paid agents it meddles with every man's business, and pushes into every man's house to spy out, interview, and report. It smites whom it chooses, and woe to him who strikes back! No article of the Creed was ever held with more enthusiasm than this, that the Press is the enlightener of the world, the indispensable aid to success, and the controlling power of the age; in which tenet of faith, if there be not the quintessence of the spirit of pride, I know not where else to find it.
Nor let us forget to notice those men who, by questionable means, and dubious arts, have won public positions of great influence; nay, rather, who are what they are by dint of bribery, corruption, and the illegal use of wealth. Such men have we seen, high in place in great corporations, in the halls of municipal, state, or national legislation; or even with the keys of justice in their hands. It is not of their frauds, their dishonest practices, their guilty progress upward in the scale, that we are now thinking — but solely of the pride which invests them and tells the cause of the trouble.
For such men laugh at the protests of the honest and sincere, they defy public opinion, they despise a community whose moral sense they have helped to debauch; they set themselves above all laws, human and divine, they challenge society to stop them in their career. Nor can you wholly blame them; for there are hundreds and thousands to applaud and abet, to condone the offence, to deny the charge of sin, and say: "We, or anyone else, in the same circumstances, would have done the same things." There are no prouder souls than those of bad men who first lift themselves by criminal acts above their neighbors, and then despise those neighbors.
But let me not spare my own profession; the Church is as bad as the world, in the breeding of pride, and in its results. It was pride which first divided Christendom; and pride keeps up the divisions. Pride, in the seventh century, led the Eastern bishops to set up that claim which drew from Gregory the Great his memorable remonstrance, and led him to say, as with prophetic voice, that whoever arrogates to himself the style and title of Universal Bishop of the Catholic Church, is the precursor of Antichrist. It was ambition and pride which subsequently led the Roman pontiffs to set up that very claim. It is pride which hardens men in the delusion that they know better than the Fathers, that the new is preferable to the old, that the Apostolic Church must surrender to them — and not they to the Church. It is pride which sends a minister into his brother's diocese to meddle in his affairs, or makes him rather a wolf than a shepherd among his own clergy. It is pride that stirs up strife in the parish, between an arrogant and obstinate minister and an equally obstinate and arrogant congregation. And it is pride that sets the leading man or woman to criticizing the pastor and trying to dictate to him as to the subject of his sermons or the manner of his administration of his parish.
I know not where we should stop if we tried to make a perfect catalogue of the types of this sin. The instances already mentioned are only a few; the more glaring, yet not the most common, for pride is everywhere . It may be in your heart all the life long, without your knowing the fact. It is at the bottom of those emotions which torment the sensitive and the shy. It keeps up hostility between unbending and unforgiving adversaries — too proud to speak first, too proud to make advances, they pass each other by in silence, though it would be a relief to make up and be friends.
Pride must answer for the falsehoods told to save self-love and screen from mortification, for lies spoken to hide a shameful act, and stood to for fear of the added shame of confession. Pride imagines affronts where none were intended, and injuries never actually inflicted. It will not stoop to explanation or apology. It keeps some of us from opening our grief, and so saving ourselves years of misery. It divides men from one another, and makes them hard, unforgiving, morose, and cold.
What shall be done with Pride, the foremost of the deadly sins? God knows; and God knows, moreover, when and how best to do it. But meanwhile let the warning be heeded by the proud of heart. There are marks of special reprobation against this sin. "God resists the proud." It is a striking expression. There are sins which He seems to overlook; sins which He does not regard as of sufficient importance to call for immediate action, which, for the time, He passes by. But He resists the proud — He rises, and puts forth His arm, and thrusts the proud man back. It may be now, in the time of this mortal life — yet it may not be until that proud and haughty soul approaches the great white throne. But surely, sometime, these men, though cased in steel and hardened to the bitter end, shall be met, thrust through, and flung to their knees before their God.
The history of the world, as disclosed in Holy Scripture, is a record of such judgments on men and on nations; on nations which have been supported on other arms than His, on men who have made their pilgrimage without a prayer for guidance or a petition for His help. From the waste of bygone years, arises the figure of the King of Babylon who, though warned in dream and by the voice of Daniel as interpreter, still held his way, in his strength of heart and trust in himself and his great city and what it contained, and in the forces of the age, until he fell under the rod of God's judgment. Let him be our warning; and before some watcher and holy one comes down from Heaven to us, as we walk in our pride and self-sufficiency, trusting to self and not to God, relying on the spirit of the age and not on the Holy Spirit, believing the lying signs and wonders everywhere displayed to be true; before yet to us some messenger descends crying, "Hew down the tree and cut off the branches, shake off his leaves and scatter his fruit!"
In a word, before God arises and resists us, let us remember our peril and discern the cure. Each vice has its cure in an opposite virtue. The opposite to pride is humility. "Blessed are the poor in spirit; for theirs is the Kingdom of Heaven." "To this man will I look, even to him that is poor and of a contrite spirit and who trembles at my word." These are the voices of the old law and of the new — sweet, and clear, and profitable to men — hear them.
And between the new and the old, there at the dividing of time, stands Christ's Cross , uplifted on the hills, to wither that deadly sin with perpetual rebuke and to show us how to gain our victory. Humble yourselves before the mighty symbol — and bless God for whatever He sends to humble you; and practice the lesson taught us in the mission, the life, and the death of Him whose name you bear and in whom we hope to live.
"Pride goes before destruction and a haughty spirit before a fall." Be this our daily prayer: "O Savior, who by Your cross and precious blood have redeemed us, make Your cross to us the measure of all these things around us, and in imitation of Your humility may we find rest to our souls!"