indolence, their aversion to labour, their love of play, and amusement, and, I may add, the love of mischief which is observable in some young persons ? Would it altogether, I admit it might in some degree, but would it altogether supersede the necessity of correction and restraint? It may be said, that it is because in youth reason is imperfect, and the understanding not come to such maturity, that it can comprehend or properly appreciate argu-. ments drawn from the considerations which have been mentioned, that correction and restraint become necessary. Be it so;-though I apprehend, that even very young persons are not so impenetrable to reason, as some are apt to imagine, especially, if what is addressed to them in the way of argument, be expressed is simple, familiar, and perspicuous language. But, to take an instance of grown persons; of persons come to the full measure and use of their reason and understanding,—say, the men who compose an army; remove all dread of punishment for misbehaviour and will a sense of honour and duty, and of the obligations they have come under, however frequently and forcibly inculcated upon them, be sufficient to make them orderly and well-behaved, and efficient to the purposes for which an army is usually formed? Could this question be answered in the affirmative, civil government itself would be unnecessary. But we know, that in the present fallen condition of our nature, mankind could not live together at all,-society could not exist, if

authority were not vested somewhere for the punishment of evil-doers, and the protection and encouragement of them that do well.

If, then, to motives derived from the consideration of what is excellent and praiseworthy, of what is reasonable, and of what is most conducive to our real interest;—if to such motives, the authority of the civil magistrate must be superadded, to make us good members of society, to restrain us from hurting one another, and to punish us if we do :-No less,— I should rather say, much more, does it appear necessary, that, superadded to the same motives, there should be an authority to which we should know and feel ourselves to be accountable, as moral agents. It will not be denied, that purity and rectitude of heart and conduct, or in other words, a conscience void of offence, and bearing us witness that we have done our duty, constitutes our chief happiness, and advances our nature to the highest degree of perfection, to which it is capable of attaining in this life. This, whatever our practice be,-if we think at all on the subject,—we must acknowledge to be true. Moral excellence is therefore an object above all others desirable, and the attainment of it ought to be our first, our constant and most anxious conThis is a conclusion to which serious reflection never fails to conduct us. Yet even, where such serious reflection takes place, it is to be feared, nay, it is certain, that a conduct suitable to the conviction which it produces, does not always follow.

cern.

Amidst the tumult of passion, the cravings of appetite, and the allurements of the world, the dictates of reason are too often forgotten, and the admonitions of conscience disregarded.

But, as in the instances which I have mentioned, of the school-boy, the soldier, and the citizen, who, in their several stations and situations are, generally speaking, kept to their duty as much by a dread of correction and punishment, if they neglect or transgress it, as by a sense of what is becoming, and reasonable, and profitable for them;-so, with respect to our conduct as moral agents, were we fully assured, that, besides the natural and bitter consequences of vice, a certain positive punishment would be inflicted on the vicious and profligate; such full assurance might reasonably be expected to influence our conduct in no slight degree, and, that it does so, wherever it has taken full possession of the mind, there can be no doubt whatever.

Hence we are led to admire the wisdom, and to adore the goodness of our Almighty Creator in making himself known to his rational creatures by a special revelation, in which he asserts his authority over them, as their governor and judge,-declaring, in the clearest and most express terms, what his will is, and what penalties they will incur if they contemn or disobey it; and, (what cannot take place, under any human government) proposing, nay, assuring the most glorious rewards to those, who make it the rule of their life and conduct; for, as there is a God who

judgeth in the earth, so verily there is a reward for the righteous.

An acknowledgment that this authority is supreme, and irresistible, accompanied with reverence for its dictates, founded on a conviction that, if we value our own real happiness, and would escape the greatest possible misery, it concerns us to do what it enjoins, and to abstain from what it forbids: this is what in Scripture is called the fear of God, and considering its efficacy as a principle of action, it may with the greatest truth be said to be not merely the beginning, but the sum of wisdom.

In order to be fully convinced of this, it is only necessary that we first consider somewhat more particularly in what the true fear of God consists; and then state some of the happy consequences that will result from adopting it as a practical principle.

We are so constituted, that whatever we do, we are moved to it by some one passion or another. To eradicate the passions entirely, if that were possible, would have the effect of reducing us to a state of stupid insensibility and indolence. Rightly managed, and properly directed, they are the instruments of our preservation and happiness; and it is only when they are allowed to run wild, without due government and restraint, that their effects are injurious to ourselves or others.

The passion of Fear is a necessary and important part of our nature; as it makes us quick-sighted to danger, puts us on our guard on its approach, and prompts us to take the most prudent measures for

avoiding or warding it off. But fear may be unreasonable and excessive; and it is so, when it magnifies danger, or imagines evils to be where there are none, or disqualifies for meeting real evils with the necessary caution and fortitude; of which the effect is, to render the person actuated by it both contemptible and unhappy.

The fear with which we regard our Maker, that it may be useful, and answer its end, must also be rational. And that it may be so, the first thing necessary to be done is, to consider well what He is whom we are to fear, and the relation in which we stand to him; for we cannot possibly fear or love any being with whom we are unacquainted, or with whom we do not know ourselves to be connected by some tie. Now, we derive our knowledge of God, partly from those displays and manifestations which he hath made of his attributes in the works of creation and providence ;-but chiefly, or at least more accurately, from the Holy Scriptures, which were dictated by his own Spirit, and by which we are taught to acknowledge him as the Creator and Su-, preme Governor of the world, and especially as our Creator, Preserver, and best Benefactor;-and also as our Lawgiver and Judge, to whom we must render an account of our conduct, and by whom we shall be rewarded or punished, according as we have improved. or abused the blessings and advantages we have received at his hands. The Scriptures also declare him to be a being, possessed of every possible perfection and excellency; glorious above our highest