bly full of beautiful order and gracious design, must have been first formed, and be still governed by a most powerful, intelligent, and beneficent cause. This, the least degree of consideration, how else the frame of things could be what it is, will sufficiently shew and every advance in the knowledge of nature, makes the proof, in proportion, fuller and more obvious. If then there exists a Sovereign of the universe, almighty and all-wise, it cannot be a matter that we are unconcerned in. He, by whose pleasure we are, and according to whose determinations about us we shall be happy or miserable, is not a being unrelated to us: nor, while he continually superintends every thing else on this earth with the exactest care, will he ever neglect the worthiest object, which it presents to his view, the affections and behaviour of his rational creature, man. must expect every thing to act, as its nature requires. And having distinguished ours with the knowledge of himself; he cannot have left it in our choice, to lay him aside out of our thoughts, as if we knew him not: but must have intended, that we should pay him those regards which are his due.

He

Now the first of these, and the foundation of all the rest, is a proper temperature of fear and love : two affections, which ought never to be separated in thinking of God: and, therefore, whichsoever is expressed implies the other. The text hath mentioned only fear: but evidently means that kind, which children feel towards a wise and good parent; which the Psalmist had in his thoughts, when he said, There is mercy with thee: therefore shalt thou be feared. As God is infinitely good; and hath not only bestowed on us all the temporal blessings that

* Psalm cxxx. 4.

we enjoy; but offered us, on the most equitable terms, through the mediation of his blessed Son, and the grace of his Holy Spirit, pardon of our sins, assistance of our weakness, and everlasting life; surely he is amiable in the highest degree: and insensibility to his goodness, whilst we are moved with the faint shadows of it in his creatures, would be shocking depravity. But then he is almost inconceivably awful; absolute in authority, resistless in power: we and all nature are entirely in his hands, and depend on the breath of his mouth. Such a being, we must own, is greatly to be feared, and had in reverence of the highest of them that are round about him*. Much more then ought the sons of men to contemplate him with abasement, and even rejoice in him with trembling t. Far is this from being below the firmest and the bravest soul. Not to feel a dread of God, must be the grossest stupidity and not to own it, the most impotent affectation. A worthy heart will think pride against its Maker the extremity of wickedness: and value itself on expressing zealously that loyal and thankful submission, which is due so justly to the King of all; that faithful and affectionate obedience, which his precepts claim, who hath bought us to himself, with his blood; that respectful and ready compliance to which his holy motions are entitled, who graciously worketh in us both to will and to do. In these things consists the true fear of the Lord! For as the text, though conceived in the most general terms, undoubtedly comprehended at first the whole of Jewish piety, we ought to understand it now, as comprehending the whole of Christian. And that practising this, is the true wisdom of man, I shall Ps. lxxxix. 7. + Ps. ii. 11. Phil. ii. 13.

proceed to shew you distinctly, by considering its influence

I. On our conduct,

II. On the enjoyment of our lives.

I. On our conduct.

Some indeed, mistaking the dictates of sensuality and vanity for those of reason, presume to speak of the Author of our nature, as if, by giving us the several inclinations belonging to it, he had warranted the unrestrained indulgence of them all : and so would make his being of no consequence to our actions. But a little reflection will easily confute so wild an imagination; and shew us, with how great propriety the wise king hath said, that the knowledge of the holy is understanding. He, who is perfectly holy and righteous himself, must have regard to what is right and fit in others. He, who hath provided with such fatherly care for the common good of us all, can never have left us at liberty to defeat his purpose, by injuring and corrupting one another, and filling his world with confusion and misery at our pleasure. He hath not planted in us passions, affections, and appetites, to grow up wild as accident directs; but to be diligently superintended, weeded and pruned, and each confined to its proper bounds. He hath not endued us with a principle of conscience, to be overborne by resentments and interests, drowned in sensual gratifications, led captive by fashions and fancies: but to be cultivated and improved; and then obeyed, as the guide of life. Its authority is derived from himself: and its judgment upon us will be finally affirmed by his own. For it cannot be, that the Sovereign of all the earth should either fail to reward such as dutifully promote his gracious designs, or let any one be a gainer

.

by acting in contradiction to them. These things every person's own heart, if permitted, will tell him very plainly. But our understandings are unhappily prejudiced in favour of our bad inclinations : and were they less so, the unassisted reason of fallen man is able to trace out but a very imperfect system of religion. And therefore to complete the assurance of its great truths, express revelation from above hath given us undeniable evidence, that universal virtue is God's law, and eternal happiness or misery its sanctions: adding at the same time whatever more particular notices, directions, and encouragements our condition wanted. Now what can possibly influence men, like such a motive so enforced? And how weakly must they judge, or how ill must they mean, who would abandon so solid a foundation of right behaviour, to lay the stress of so important a building on any other!

It would both be unjust and unwise to reject the smallest inducement to any part of goodness: for we greatly need every one that we can have. But it is extremely requisite to observe, where our chief security lies, and place our chief trust there. The reasonableness, the dignity, the beauty of virtue, are doubtless natural, and ought to be strong recommendations of it. But how faint impressions do they make on the ignorant and slow of apprehension, on minds agitated with passions, or hardened in sins! And indeed how soon do such impressions, if single and unsupported, fade away out of all minds, or dwindle into mere speculation, amidst the temptations of a bad world, the allurements of sense, and the treacheries of a deceitful heart! Again: the temporal advantages of virtue

* Jer. xvii. 9.

and bad effects of wickedness, ordinarily speaking, are weighty arguments. But still, how often doth that weight fall on the wrong side; or give little help, if any, to the right! In short, many incitements to think and act as we ought, are in general useful: but none is at all times sufficient, excepting only the fear of God, taught as the truth is in Jesus*.

This is one unchangeable motive, level to the apprehension of every person, extending to the practice of every duty, including at once every moral disposition of heart, and every prudent regard to our own good. There needs but a thought to bring it with such force to our minds, as will check the strongest passions, curb the most extravagant levity of spirit, overbalance the greatest temporal advantages; and make whatever is our duty appear, in the strongest light, to be our interest. The fear of God can pierce the inmost recesses of our minds, and search the rightness of our most secret desires. Reflecting well what his eye sees there, will make us see it in a point of view, that we never should else; and put us on approving our souls to him by simplicity and truth: no longer attempting, as unhappily we are too prone, to cheat others and ourselves with false appearances; but faithfully bewailing all our past faults, and watchfully guarding against all future ones. Particularly, the consciousness of having such a witness to each action and purpose, most powerfully incline us to be very composed and moderate in every proceeding, very mild and reasonable towards every person. Reverence of God's authority will make us fear to injure the meanest of our fellow-creatures; since even he Eph. iv. 21.