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 out of its proper place, instead of improving, corrupts ; and instead of elevating, debases our nature. The proportion which this passion holds to other principles of action, is 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 vain-glory 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 applause has obtained an undue ascendant. 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 superior 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 both on whom it is bestowed, and from whom it proceeds. Were the applause of the world always the reward of merit; were it appropriated to such alone as, by real abilities, or by worthy actions, are entitled to rise above the crowd, we might justly be flattered by possessing a rare and valuable distinction. But, how far is this from being the case in fact? How often have the despicable and the vile, by dexterously catching the favour of the multitude, soared upon the wings of popular applause, while the virtuous and the deserving have been either buried in obscurity, or obliged to encounter the attacks of unjust reproach? The laurels which human praise confers, are withered and blasted by the unworthiness of those who wear them. Let the man who is vain in public favour be humbled, by the reflection that, in the midst of his success, he is mingled with a crowd of impostors and deceivers, of hypocrites and enthusiasts, of ignorant pretenders and superficial reasoners, who, by various arts, have attained as high a rank as himself in temporary fame.

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We may easily be satisfied that applause will be often shared by the undeserving, if we allow ourselves to consider from whom it ceeds. When it is the approbation of the wise only, and the good, which is pursued, the love of praise may then be accounted to contain itself within just bounds, and to run in its proper channel. But the testimony of the discerning few, modest and unassuming as they commonly are, forms but a small part of the public voice. It seldom amounts to more than a whisper, which amidst the general clamour is drowned. When the love of praise has taken possession of the mind, it confines not itself to an object so limited. It grows into an appetite for indiscriminate praise. And who are they that confer this praise? A mixed multitude of men, who in their whole conduct are guided by humour and caprice, far more than by reason; who admire false appearances, and pursue false gods; who inquire superficially and judge rashly; whose sentiments are, for the most part, erroneous, always changeable, and often inconsistent. Nor let any one imagine, that by looking above the crowd, and courting the praise of the fashionable and great, he makes sure of true honour. There are a

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great vulgar, as well as a small. Rank often makes no difference in the understandings of men, or in their judicious distribution of praise. Luxury, pride, and vanity, have frequently as much influence in corrupting the sentiments of the great, as ignorance, bigotry, and prejudice, have in misleading the opinions of the crowd. And is it to such judges as these that you submit the supreme direction of your conduct? Do you stoop to court their favour as your chief distinction, when an object of so much juster and higher ambition is presented to you in the praise of God? God is the only unerring judge of what is excellent. His approbation alone is the substance, all other praise is but the shadow of honour. The character which you bear in his sight,

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your only real one. How contemptible does it render you, to be indifferent with respect to this, and to be solicitous about a name alone, a fictitious, imaginary character, which has no existence except in the opinions of a few weak and credulous men around you? They see no farther than the outside of things. They can judge of you by actions only; and not by the comprehensive view of all your actions, but by such merely as you have had opportunity of bringing forth to public notice. But the Sovereign of the world beholds