tion upon observances and sacrifices and austerities of their own, or, at any rate, of human institution, as to make those things appear of more importance than the great object for the accomplishment of which the grace of God was manifested to men, namely, that, denying ungodliness and worldly lusts, it might teach them to live soberly, righteously, and godly in the world.

In such fear there is evidently no wisdom; inasmuch as it regards the Supreme Being, not as what he is, infinitely wise and good, as well as powerful, making the very seeking of his favour a source of unspeakable comfort and happiness to those who seek it rationally and sincerely; but as what he is not, capricious and cruel, to be appeased and conciliated by services which possess no moral value in themselves, and can bring no real peace of mind, no real relief from their terrors, to those who offer them.

Having thus endeavoured to show in what the true fear of God consists, at the same time distinguishing it from those unworthy affections, which regard the Deity as the Tyrant, and not as the Father of the human race; I proceed, as was proposed, to state some of the happy consequences which will result from adopting it as a practical principle.

In the first place,-It is a great excellence of this principle that it is simple in itself, requiring no process of reasoning to evolve it, being perfectly level and intelligible even to persons of the meanest capacity. He, whom it directs, can never be at a loss to determine what he should do, or what he should

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avoid; and, for whatever he does or abstains from doing under its influence, he can always render a reason that is satisfactory to himself, and ought to be so to any one, who may question him in regard to the motives of his conduct. He may say, "I fear God; I acknowledge his authority to be supreme; I dread his power; He can do with me whatever he pleases; and it is therefore my interest not by any act or omission to incur his displeasure. I confide in his wisdom; I feel his goodness; He knows what is best for me; and his goodness will prompt him to do it: it is therefore my duty to yield a cheerful and unreserved obedience to his will, and to submit without a murmur or complaint to the dispensations of his providence, even those of them which are most adverse to my temporal ease and comfort. All this I know to be incumbent on me, not only as a subject of God's moral government, but as a disciple of Jesus, who has solemnly forewarned me whom I should fear;-not man, who can only kill the body, and after that hath no more that he can do;-but Him, who, "after he hath killed, hath power to cast into hell." How happy would it be for us, brethren, that the fear of God were thus an abiding and habitually operative principle in our souls! How delightful would be our communion with God and with one another, when we commemorate the dying love of our Redeemer, by which we are delivered from those terrors of the Lord, which, but for his atonement and mediation, even the best must have felt in contemplating the inflexible justice of an offended and

avenging God! But while we rejoice in the happy state into which we have been brought by the mercy of God in Christ, let us not forget, that while our probation lasts, we must abate nothing of our caution lest we offend, and consequently, nothing of our reverence and godly fear; and that the greatness of the favour conferred calls on us for increased activity in the service of our Benefactor, and more strenuous exertions to do his will: just as an ingenuous son, the more benefits he receives at the hands of an affectionate and indulgent parent, considers himself the more bound not only to love, but to reverence and obey him.-Surely there is much goodness laid up for those who thus fear God; his salvation is nigh to them; great is his mercy towards them.

Secondly. This principle is the best fitted of any, not only to keep us in the right path, but to bring us back to it, if unhappily we have deviated from it.

By the fear of the Lord men depart from evil." The difficulty of conquering habits of sin, which have become inveterate, has been already noticed; but, still such conquest, though like the cutting off a right hand or the plucking out a right eye, may be, and I doubt not, is, in many cases achieved by the fear of God, that is, by right apprehensions and deeply felt convictions of Divine justice and mercy. As it is owing to our not having the fear of God before our eyes, that we commit sin, and continue in it; so, if by any means we are brought to receive and cherish this pious affection, it will, by the blessing of God, have the effect of reclaiming us from it;

-it will set before us in the most convincing light, the danger we incur, and the happiness we forfeit, by contemning the authority, and slighting the mercy of that infinitely great and good Being, who can do with us whatever he pleases, and who, though he is not willing that any should perish, but that all should come to repentance, hath yet expressly declared, that he will by no means clear the guilty. Thus, godly sorrow will be wrought in us; our endeavours will be thereby animated, and our energies roused to struggle with our lusts; and there can be no doubt of our struggling successfully, if we are in earnest, and diligently use the means afforded to assist and encourage us in carrying on the warfare.

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Thirdly. In the fear of the Lord there is a strong confidence; it is a place of refuge from the evils of life, and the best preservative from all those temporal fears and disquietudes which mar the enjoyments, and embitter the lives of men. It tendeth to life; he that hath it shall abide satisfied; he shall not be visited with evil. It gives that peace of conscience, and that confidence towards God, which constitute the chief, if not the only real happiness of man. He, in whose heart it is an abiding principle, is rendered by it in a great measure independent of external circumstances; he is contented with the lot assigned him; he receives prosperity with thankfulness, and enjoys it with moderation; he sustains adversity with fortitude and patience, supported and comforted by the gracious assurance, that whom the Lord loveth he chasteneth, and that the light afflictions of those

who truly fear him, shall work for them a far more exceeding, even an eternal weight of glory.

Having thus set before you some of the happy consequences which would result from adopting the fear of God as a practical principle, let me call your attention for a moment to a most important consideration, connected with our present subject.

The authority of God is supreme; and in every instance in which his will is made known to us, whether by the light of reason, or by special revelation, we are bound to acknowledge and obey it as our rule; and as we know him to be infinitely wise and good, as well as powerful, we may rest satisfied, that it is our interest as well as duty so to do.-But we have earthly superiors, whom it is also our duty and interest to reverence and obey, in as far, at least, as they do not command or require any thing that the law of God forbids. The civil magistrate is ordained of him, to be a terror to evil doers, and a praise to them that do well. The ministers of religion are entrusted with the administration of Christ's kingdom upon earth; and the successful execution of this trust depends, in no small degree, on the reverence and submission they meet with from those to whom they are sent. But the authority to which I would chiefly at this time direct your attention, is that with which parents are invested for the benefit of their offspring;-an authority delegated to them by the Father and Governor of the world, and which they are bound by every tie to use, for training up their children in habits of piety and virtue. Cate