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dangers terrify, no labours tire. It is this which,

giving by its stamp to what is virtuous and ho"nourable its just superiority over the gifts of birth “ and fortune, rescues the rich from a base sub'jection to the pleasures of sense, and makes them prefer a course of toil and hardship to a life of

indulgence and ease. It prevents the man of rank “ from acquiescing in his hereditary greatnėss, and

spurs him forward in pursuit of personal distinc

tion, and of a nobility which he may justly term “ his own. It moderates and qualifies the over-great

inequalities of human conditions ; and reaching “ to those who are above the sphere of laws, and

extending to cases which fall not within their “ province, it limits and circumscribes the power of “ The tyrant on his throne, and gives gentleness to war, and to pride, humility.

“ Nor is its influence confined to public life, nor “ is it known only in the great and the splendid. “ To it, is to be ascribed a large portion of that cour

tesy and disposition to please, which naturally

producing a mutual appearance of good will and “a reciprocation of good offices, constitute much “ of the comfort of private life, and give their “ choicest sweets to social and domestic intercourse.

Nay, from the force of habit, it follows us even « into solitude, and in our most secret retirements

we often act as if our conduct were subject to “ human observation, and we derive no small com

placency from the imaginary applauses of an ideal “ spectator."

So far of the effects of the love of praise and distinction; and if, after enumerating some of these, you should proceed to investigate its nature, “ We “ « admit,” it might be added, “ that a hasty and

misjudging world often misapplies commenda“ tions and censures : and whilst we therefore con“ fess, that the praises of the discerning few are “ alone truly valuable, we acknowledge that it were “ better if mankind were always to act from the

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" sense of right and the love of virtue, without re

ference to the opinions of their fellow-creatures. We even allow, that, independently of consequences, this were perhaps in itself a higher strain

of virtue; but it is a degree of purity which it " would be vain to expect from the bulk of mankind, " When the intrinsic excellence of this principle, “ ? however, is called in question, let it be remem“bered, that in its higher degrees it was styled,

by one who meant rather to detract from its “merits than to aggravate them, the infirmity of “ noble minds;' and surely, that in such a soil it “most naturally springs up, and flourishes, is no “small proof of its exalted origin and generous nature.

“ But were these more dubious, and were it no " more than a splendid error; yet considering that “ it works so often in the right direction, it were

enough to urge in its behalf, that it is a principle “ of real action, and approved energy. That, as “ much as practice is better than theory, and solid “ realities than empty speculation, so much is it to “ be preferred for general use before those higher “principles of morals, which, however just and ex“ cellent in themselves, you would in vain attempt

to bring home to the business and bosoms of “mankind' at large. Reject not then a principle “ thus universal in its influence, thus valuable in “ its effects; a principle, which, by whatever name

you may please to call it, acts by motives and considerations suited to our condition; and which, putting it at the very lowest, must be confessed,

in our present infirm state, to be an habitual “ aid and an ever present support to the feebleness “ of virtue! In a selfish world it produces the "effects of disinterestedness, and when public spirit “ is extinct, it supplies the want of patriotism. Let “ us therefore with gratitude avail ourselves of its "help, and not relinquish the good which it freely offers, from we know not what vain dreams of 4

“ impracticable

impracticable purity and unattainable perfecv tion.”

All this and much more might be urged by the advocates of this favourite principle. It would be, however, no difficult task to show that it

The above by no means merits this high eulogium. VindicaTo say nothing of that larger part of the tion ques

. argument of our opponents, which be- tioned, trays, and even proceeds upon, that mischievous notion of the innocence of error, against which we have already entered our formal protest, the principle in question is manifestly of a most inconstant and variable nature; as inconstant and variable as the innumerably diversified modes of fashions, habits and opinions, in different periods and societies. What it tolerates in one age, it forbids in another; what in one country it prescribes and applauds, in another it condemns and stigmatizes! Obviously and openly, it often takes vice into its patronage, and sets itself in direct opposition to virtue. It is calculated to produce rather the appearance than the reality of excellence; and at best not to check the love but only the commission of vice. Much of this indeed was seen and acknowledged by Opinions of the philosophers, and even by the poets, Pagan Mô. of the Pagan world. They declaimed ralists on against it as a mutable and inconsistent this head: principle; they lamented the fatal effects which, under the name of false glory, it had produced on the peace and happiness of mankind. They condemned the pursuit of it when it led its followers out of the path of virtue, and taught that the praise of the wise and of the good only was to be desired.

But it was reserved for the page of Scripture to point out to us distinctly, wherein it is apt And Scripto be essentially defective and vicious, and to discover to us more fully its en- and illuscroaching nature and dangerous tenden- trated. cies; teaching us at the same time, how, being

purified

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purified from its corrupt qualities, and reduced under just subordination, it may be brought into legitimate exercise, and be directed to its true end.

In the sacred volume we are throughout reminded, that we are originally the creatures of God's formation, and continual dependents on his bounty. There too we learn the painful lesson of man's degradation and unworthiness. We learn that humiliation and contrition are the dispositions of mind best suited to our fallen condition, and most acceptable in the sight of our Creator. We learn that to the repression and extinction of that spirit of arrogance and self-importance which are so natural to the heart of man, it should be our habitual care to cherish and cultivate these lowly tempers ; studiously maintaining a continual sense, that, not only for all the natural advantages over others which we may possess, but for all our moral superiority also, we are altogether indebted to the unmerited goodness of God. It might perhaps be said to be the great end and purpose of all revelation, and especially to be the design of the Gospel, to reclaim us from our natural pride and selfishness, and their fatal consequences; to bring us to a just sense of our weakness and depravity; and to dispose us, with unfeigned humiliation, to abase ourselves, and give glory to God.

“ No Alesh may glory in his presence; he that glorieth, let him glory in the - Lord”.

-“The lofty looks of man shall be hum" bled, and the haughtiness of men shall be bowed “ down, and the Lord alone shall be exalted *.'

These solemn admonitions are too generally disregarded, and their intimate connection with the subject we are now considering, appears to have been often entirely overlooked even by Christian moralists. These authors, without reference to the main spring, and internal principle of conduct, are apt to speak of the love of human applause, as being meritorious or culpable, as being the desire

of true or of false glory, accordingly as the external actions it produces, and the pursuits to which it prompts, are beneficial or mischievous to mankind. But it is undeniably manifest, that in the judgment of the word of God, the love of worldly admiration and applause is in its nature essentially and radically corrupt; so far as it partakes of a disposition to exalt and aggrandize ourselves, to pride ourselves on our natural or acquired endowments, or to assume to ourselves the merit and credit of our good qualities, instead of ascribing all the honour and glory where only they are due. Its guilt therefore in these cases is not to be measured by its effects on the happiness of mankind; nor is it to be denominated true or false glory accordingly as the ends to which it is directed are just or unjust, beneficial or mischievous, objects of pursuit; but it is false, because it exalts that which ought to be abased, and criminal, because it encroaches on the prerogative of God.

The Scriptures further instruct us, not merely that mankind are liable to error, and therefore that the world's commendations may be sometimes mistaken ; but that their judgment being darkened, and their hearts depraved, its applauses and contempt will for the most part be systematically misplaced; that though the beneficent and disinterested spirit of Christianity, and her obvious tendency to promote domestic comfort and general happiness, cannot but extort applause; yet that her aspiring after more than ordinary excellence, by exciting secret misgivings in others, or a painful sense of inferiority, not unmixed with envy, cannot fail often to disgust and offend. The word of God teaches us, that though such of the doctrines and precepts of Christianity, as are coincident with worldly interests and pursuits, and with worldly principles and systems, may be professed without offence; yet, that what is opposite to these, or even different from them, will be deemed needlessly