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sive. For the wisest ends, therefore, the SERMON desire of praise was made an original and powerful principle in the human breast.

To a variety of good purposes it is subservient, and on many occasions co-operates with the principle of virtue. It awakens us from sloth, invigorates activity, and stimulates our efforts to excel. It has given rise to most of the splendid, and to many of the useful enterprises of men. It has animated the patriot and fired the hero. Magnanimity, generosity, and fortitude are what all mankind admire. Hence such as were actuated by the desire of extensive fame, have been prompted to deeds which either participated of the spirit, or, at least, carried the appearance of distinguished virtue. The desire of praise is generally connected with all the finer sensibilities of human nature. It affords a ground on which exhortation, counsel, and reproof, can work a proper effect. Whereas to be entirely destitute of this passion, betokens an ignoble mind, on which no moral impression is easily made. Where there is no desire of praise, there will be also no sense of reproach; and if that be extinguished, one of the principal

SERMON principal guards of virtue is removed, and VI. the path opened to many opprobrious

pursuits. He whose countenance never glowed with shame, and whose heart never beat at the sound of praise, is not destined for any honourable distinction; is likely to grovel in the sordid quest of gain, or to slumber life away in the indolence of selfish pleasures.

Abstracting from the sentiments which are connected with the love of praise as - a principle of action, the esteem of our fellow creatures is an object which, on account of the advantages it brings, may be lawfully pursued. It is necessary to our success in every fair and honest undertaking. Not only our private interest, but our public usefulness, depends in a great measure upon it. The sphere of our influence is contracted or enlarged in proportion to the degree in which we enjoy the good opinion of the public. Men listen with an unwilling ear to one whom they do not honour; while a respected character adds weight to example, and authority to counsel. To desire the esteem of others for the sake of its effects, is not only allowable, but in many

cases

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cases is our duty; and to be totally indif- SERMON ferent to praise or censure, is so far from being a virtue, that it is a real defect in character.

But while the love of praise is admitted to be a natural, and, in so many respects, an useful principle of action, we are to observe, that it is entitled to no more than our secondary regard. It has its boundary set; by transgressing which, it is at once transformed from an innocent into a most dangerous passion. More sacred and venerable principles claim the chief direction of human conduct. All the good effects which we have ascribed to the desire of praise, are produced by it when remaining in a subordinate station. But when, passing its natural line, it becomes the ruling spring of conduct; when the regard which we pay to the opinions of men, encroaches on that reverence which we owe to the voice of conscience and the sense of duty; the love of praise having then gone out of its proper place, instead of improving, corrupts; and instead of elevating, debases our nature. The proportion which this

passion

SERMON passion holds to other principles of action, is

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what renders it either innocent or criminal. The crime with which the Jewish rulers are charged in the text, was not that they loved the praise of men; but that they loved it more than the praise of God.

Even in cases where there is no direct competition between our duty and our fancied honour, between the praise of men and the praise of God, the passion for applause may become criminal, by occupying the place of a better principle. When vainglory usurps the throne of virtue; when ostentation produces actions which conscience ought to have dictated; such actions, however specious, have no claim to moral or religious praise. We know that good deeds, done merely to be seen, of men, lose their reward with God. If, on occasion of some trying conjuncture, which makes us hesitate concerning our line of conduct, the first question which occurs to us be, not whether an action is right in itself, and such as a good man ought to perform, but whether it is such as will find acceptance with the world, and be favourable to our fame, the conclusion is too evident, that the desire

of

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of applause has obtained an undue ascendant. SERMON What a wise and good man ought to study, is to preserve his mind free from any such solicitude concerning praise, as may be in hazard of overcoming his sense of duty. The approbation of men he may wish to obtain, as far as is consistent with the approbation of God. But when both cannot be enjoyed together, there ought to be no suspence. He is to retire, contented with the testimony of a good conscience; and to show, by the firmness of his behaviour, that, in the cause of truth and virtue, he is superiour to all opinion.-Let us now proceed to consider the arguments which should support such a spirit, and guard us against the improper influence of praise or censure in the course of our duty.

In the first place, the praise of men is not an object of such value in itself, as to be entitled to become the leading principle of conduct. We degrade our character, when we allow it more than subordinate regard. Like other worldly goods, it is apt to dazzle us with a false lustre; but if we would ascertain its true worth, let us reflect

VOL. II.

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