and to triumph in some manner over our last enemy, when our name survives with honour after we are gone hence.

We read in fabulous history of heroes and favourites of the gods, who, though they could not be preserved from death, were transformed into flowers, which annually reviving and blooming enjoyed a kind of immortality. A poetical image of the honours paid in civilized countries to public benefactors by stated commemorations. en Molly slend TAD MOLIY mi

Not only they who are eminent in rank and abili ties, but persons of all stations usually love and value a good name and a fair character, and desire that their neighbours and acquaintance should account them to be just in their dealings, skilful in their occupations, careful of their families, faithful to their friends, and grateful to their benefactors. 1d emberaq gert sta

This general love of praise manifestly tends to the good of society. This passion, encouraged in all polite nations, hath been one of the great springs and principles oneof of useful and commendable actions both in the subject and in the magistrate. The desire of reputation hath taught men to despise danger, and to expose their lives for the public, to undergo labour and fatigue, to study incessantly, to deny themselves many pleasures; it shash ow covleans evcl V evoltise to 18 Qua licet, æternus tamen es: quotiesque repellit entered: Ver hiemem, Piscique Aries succedit aquoso, se bas 2-T-Tu 2. Tu toties oreris, viridique in cespite vernas, 113 seca cock or to aidgwode 9 Ovid. Met. *. nad yd

2 Quali

hath made them desirous of surpassing even the best and the most eminent. The love of reputation is ne cessarily attended with the fear of disgrace and con tempt; and the fear of disgrace hath restrained some persons from base and dishonest actions, when no other tie would hold them, and religion itself was insufficient for that purpose.

Thus hath this passion often proved advantageous to civil society; for it has allured men to do those actions willingly and cheerfully which are never so well per formed when they arise from compulsion; it has had an influence upon them when other motives would have failed, when there was no recompense to be expected, when their services were repaid with ingratitude, The honour which men have pursued so eagerly cost the public little or nothing, and yet hath been more valued than riches by those who acquired it. A picture, an inscription, a spear, a crown of oak or of laurel, a statue, a public commendation,-for such recompenses men have affronted dangers, and lost their lives. They who love to set things in the least favourable light, may compare these heroes to the savages often mentioned in books of voyages, who exchange sheep and oxen for a few beads or ribbands, or a bit of a lookingglass.

Reputation sometimes brings with it several real advantages, and is more valuable to us in the effects which it produces than it is in itself. A good character may serve to many useful purposes, It may raise us up

friends, it may help us to acquire what is necessary for our support in life, it may enable us to do service to the unfortunate and the deserving, by giving us credit and weight amongst those with whom we cons verse; our example by being observed may incite others to imitate us; our reputation may be profitable to our posterity; it may be both an advantage and an honour to them to have descended from us, and for bur sake they may meet with kindness.

We may observe further in behalf of reputation, that to esteem it seems to argue a good temper and a benevolent disposition towards mankind. We pay respect and civility to our fellow-creatures when we desire their approbation, and take some pains to acquire and preserve it, and set some value upon it. It is a sign that we honour them, when we are willing that they should honour us. On the contrary, they who slight repu tation are usually persons who have no desire of excelling, no industry, no shame, and whom it would be no credit to resemble.

It must be acknowledged that there have been philosophers, wise and virtuous men, recorded in history, who have professed a great contempt for the praise and good opinion of others.

But either their meaning was, that a man should per sist in his duty, and despise the censures of the ignorant and vicious multitude:

Or by condemning the love of praise they intended

to condemn an immoderate love of it, and a slavish re gard to it in all our actions:

Or they had, amongst many good qualities, a lit. the pride and singularity; they despised too much the bulk of mankind, and therefore desired not their ap. probation:

Or perhaps they expected to be admired on that very account, and to find esteem by shunning it; as indeed it often happened to them, for Reputation will fly from those who pursue her in an improper manner, and will pursue those who seem to fly from her, if they deserve her favour:

Lastly, they owned that although the applause of the populace was of no value, yet the approbation of the wise and good was a thing desirable.

These few persons excepted, the rest of the despisers of reputation have been such as had no reputation to keep or to lose.

The Stoics, a very worthy sect, but somewhat rigid and morose, refused to give fame and glory a place amongst good things. Yet, I think, they did not slight the esteem of good men. They were remarkable for logical subtilties, and, as it happens to overacute persons, they sometimes made a distinction without a difference: but upon this subject they perhaps distinguished well enough. They said that there

* Καὶ φεύγει φιλέοντα, καὶ ν φιλέοντα διώκει.

were two sorts of reputation : the first was, to be commended of many, a thing of no value; the second was, to be commended by wise and good men, and this was what a wise and good man might willingly accept.

Another observation not to be omitted is, that in the Sacred Writings a good name both during our lives and after death is represented as desirable, and promised terb ng PALMDA 90 01 as a reward.

God with great goodness and condescension makes use of various motives to excite our obedience, suited to the various dispositions of men.

Of these motives to righteousness the less excellent are those which work upon our fears, as the threatenings present and future punishment; the more noble, which are adapted to better tempers, are peace of mind, everlasting life, and the beauty and dignity of

virtue."

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a middle nature between these two sorts of 9, 90 bal as dous need oven tives is the promise of temporal blessings, a motive very well suited to persons who have made a moderate progress in goodness, and desire to improve yet further. Temporal blessings are health, length of days, the conveniencies of life, liberty, peace, the prosperity of our families; and lastly honour, praise, reputation, which are often proposed in the Scriptures of the Old

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They called the first gloria, and the second claritas. Gloria, says Seneca, multorum judiciis constat, claritas bonorum.

claritas] potest unius bois viri judicio esse contenta." I

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