So certainly does charity, in this work of learned instruction, disconcert and subdue all the projects and emotions of pride!
3. Charity takes a sure way to counteract those movements of vanity and self-applause, which the pursuits of knowledge are apt to excite, by confining our attention to solid and important subjects. For, when the mind is thus employed, it naturally refers its acquisitions to use, not vanity; or, if vanity should still find room to spring up with this crop of useful knowledge, its growth would be much checked by this benevolent and social attention: It would either die away amidst these higher regards of duty and public spirit, or would lose at least very much of its malignant nature, and of those qualities which render it so offensive to mankind. Whereas, when we employ ourselves on frivolous or unimportant subjects, which offer nothing to our view besides the ingenuity of the speculation, and the distinction of the pursuit, these ideas are so present to the mind, and engross it so much, that vanity and self-esteem almost necessarily spring from them, luxuriant and unrestrained.
Besides, the mind, which loves to justify itself in all its operations, finding but little real use or worth in these disquisitions, strives to make itself amends by placing an imaginary value upon them; and grows so much the more enamoured of them, as it foresees and expects the neglect and indifference of other men.
Hence, the sufficiency of such persons as wholly employ their time and pains in the more abstract studies, in the minuter parts of learning, and universally in such inquiries as terminate only or chiefly in curiosity and amusement, is more than ordinarily glaring and offensive. Their minds are puffed up with immoderate conceptions of their own importance; and this unnatural tumour they are neither able, nor willing, to conceal from others. The secret is, they would persuade themselves first, and then the world, that their studies and occupations are less frivolous, than they in earnest believe or suspect them, at least, to be.
Now, Charity, indisposing us to these fruitless speculations, and delighting to cultivate such parts of knowledge as have a real dignity in them, and are productive of light and use, tends directly to keep us modest, by taking away this so natural temptation to pride and self-conceit.
4. Further, we may observe that, of the more important studies themselves, such as we call practical, are less liable to this perversion of vanity, than the speculative, to what important ends soever they may ultimately be referred. And the reason of the difference is, that, in the former case, the calls of charity upon us are more instant. We cannot stir a step in practical meditations without considering what use and benefit may result from them: while the speculative seem to terminate in themselves; are pursued, for the time at least, for their own sakes; and so, by keeping the ultimate end out of sight, do not divert the mind enough from that complacent attention to its own ingenious researches, whence the passion of pride is apt to take its rise.
Not but there are some parts of knowledge, which, though called practical, and referring indeed to practice, have a different effect. But these are such, as are in their own nature boastful and ostentatious; calculated not so much for use, as pleasure; or, at most, terminating in some private and selfish end. The proficients in these popular arts and studies are tempted to regard, not the good simply, which their knowledge might do to others, but the general influence of it, and the consideration, which, by means of such influence, whether to a good or bad purpose, they may draw to themselves.
Of this sort was, too commonly, the study of eloquence in the ancient, and sometimes, I doubt, in the modern world. Vanity is apt to mix itself with these practical studies, and to result from them; the question generally being, not how the greatest good may be effected by them, but how the greatest impression may be made.
Divine and moral subjects, practically considered (though vanity may creep in here), are more secure from this abuse. For, respecting the spiritual and moral good of men, distinctly and exclusively, a regard to the end must correct and purify the means. And thus we are not surprised to find, that, while a vain rhetorician[132] is said to have boasted, in the hearing of all Greece, that he knew every thing, the sober moralist of Athens[133] readily confessed, he knew nothing.
5. Another way, in which charity operates to the suppression of pride, is, by increasing our good opinion of other men. Pride is an elation of mind upon comparing ourselves with others, and observing how much we excel them in any respect; and, in the present instance, how much we excel them in point of knowledge. When the mind is wholly occupied by self-love, it easily magnifies its own attainments, and as easily diminishes those of others: whence the advantage, on a comparison, must needs be to itself. But when charity, or the love of others, prevails in us to any degree, we are willing to do them justice at least, and but justice to ourselves: nay, our affection to others makes us willing to see their good qualities in the fairest light, to magnify to ourselves their excellencies, and to lessen or overlook their defects; while on the other hand, it inclines us readily to forego any undue claims of pre-eminence, and even to abate something of what we might strictly claim to ourselves: whence the comparison must be more favourable to others; and our pride, if not entirely prevented, must be considerably reduced. Increase this charity, and the pride still lessens; till, at length, it is almost literally true, as the Apostle divinely expresses it, that, in lowliness of mind, each esteems other better than himself; better, in respect to knowledge, as to every thing else.