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Relation between the Prefervation of the Body, and the Appetites of Hunger and Thirft, and the proper Objects of thofe Appetites, than between the Particulars before mentioned.

The Honours and Praises of Men are fo many Teftimonies of our own Worth and Excellence; they are fo many Affurances of the Intereft we have in them, of their Readiness to preserve our Being and administer to our Pleasures.

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The fame Principle which prompts to purfue and delight in these Honours, fets us alfo on work to beftow them; the fame End is anfwer'd in our being obferv'd by fuch as have many Admirers and Dependents, and fo much Power to make our Being happy or miserable, to preserve, or destroy it: The Security and Happiness in this Cafe is mutual, and reciprocal.

On

On the other hand, the general Hatred and Contempt of Society is fo full of Terror of real Danger and Mifery, that we can no more restrain our Endeavours to avoid this difmal, this forlorn and dangerous Condition, than the Diffolution of our Body. No State can be more uneligible, none more repugnant to every Inclination of our Nature, than to have our Hand against every Man, and every Man's Hand against us, to live under Cain's Apprehenfion, a Punishment greater than he or any other can bear, that every one who finds us fhall flay us. So that to love the Praises of Men, and feek Honour one of another, is a Principle implanted in us by our Maker, and muft neceffarily be a conftituent Part of a rational and focial Creature Trahimur omnes

Laudis ftudio, et optimus quifque maximè Gloria ducitur.

But

But as all our Principles and Inclinations are good, and wifely contrived and accommodated to great and falutary Ends, fo all are liable to Abuse and Irregularity; and the Abuse or Mifapplication of any Power or Faculty of our Nature always bears a Proportion, and is more or less pernicious and deftructive of our own and other Men's Being and Perfection, according to the Order it stands in, and the nearer or more remote Relation it bears to these Ends.

It is obvious to the first Thought, that this Direction of our Nature is most necessary and excellent, that nothing could more effectually contribute to its Prefervation and Perfection.

What can be more worthy our Creator, or more beneficial to his Creature, than for this latter to be thus laid under the strongest Motives, I may say a kind of Neceffity of feek

ing his own Preservation, Perfection and Happiness, and of rendring himfelf as agreeable to and confiderable amongst his Fellow-creatures as his Nature will admit of? What more lovely and excellent than a general Emulation, who fhall be moft eminent in all those good Qualities, and poffefs most of thofe Materials which contribute moft to our own and the Common Happiness, to see a whole Species of Creatures contending together in Perfection, every one manifesting his best Endowments, and not bearing the Discovery of his Faults or Imperfections, without the utmost Shame and Confufion.

Now if it fhall appear, that this noble Propensity, this divine Instinct is mifapply'd and inverted, how fatal must be the Confequences! What can follow but a general Deftruction and Mifery, Imperfection and Degeneracy of Mankind?

If then we look abroad, and examine into the State of the World, which is much the fame now as it was in our Lord's Time, and the Ages before, we fhall foon be convinced that this Principle, under its present Direction and Application, is one of the most effectual Caufes of the present Destruction and Misery, Imperfection and Degeneracy of Mankind, and of confequence the greatest Hindrance to our Faith in Chrift, and Obedience to his Doctrine.

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Let us only confider with ourselves upon what the Emulation of States, Cities, Families, and private Perfons turns. I need not give you a long Detail of thofe Particulars which are. all Matter of our conftant Experience. It may be sufficient for me to appeal to every one of my Hearers, whether or no he does not find in every Company he may may fall into, many things in credit with them, and recommend

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