FROM the train of thought which the text has suggeted, several inferences naturally follow. But I shall confine myself to two, which claim your particular attention.

The first is, the clear evidence which the preceding observations afford, of a Divine government now exercised over mankind. This most important and awful of all truths, cannot be too often presented to our view, or too strongly impressed on our mind. To the imperfect conviction of it, which obtains in the world, must be ascribed, in a great measure, the prevalence of sin. Did men firmly believe that the Almighty Being, who formed them, is carrying on a system of administration which will not leave guilt unpunished, it is impossible that they could remain so inattentive, as we often behold them, to their moral conduct. But the bulk of mankind are giddy and thoughtless. Struck by the superficial appearances of pleasure, which accompany licentiousness, they enquire no farther; and deliver themselves up to their senses, and their passions. Whereas, were they to reflect, but for a moment, upon that view which has now been given of human nature, they might soon be satisfied, that the moral government of God is no matter of doubtful discussion. It is a fact, no less obvious and incontestible, than the government exercised by those earthly rulers whom we behold with the ensigns of their office before our eyes.

Pain is a more misery, is a strongGod, therefore, so of ill-desert should

To govern, is to require a certain course of action, or to prescribe a law; and to enforce that law, by a suitable distribution of rewards and punishments. Now, God has not only invested conscience, as we have seen, with authority to promulgate, but endowed it also with power to enforce, his law. By placing inward approbation and peace on the side of virtue, he gave it the sanction of reward. But this was not enough. powerful principle than pleasure. To escape er motive for action, than to obtain good. framed human nature, that the painful sense attend the commission of crimes; that this sense of ill-desert should necessarily produce the dread of punishment; and that this dread should so operate on the mind, in the time of distress, as to make the sinner conceive Providence to be engaged against him, and to be concerned in inflicting the punishment which he suffers. All these impressions he hath stamped upon the heart with his own hand. He hath made them constituent parts of our frame; on purpose that, by the union of so many strong and pungent sentiments, he might enforce repentance and reformation, and publish to the human race his detestation of sin. Were he to speak to us from the clouds, his voice could not be more decisive. What we discern to be interwoven with the contexture of human nature, and to pervade the whole course of human af

fairs, carries an evidence not to be resisted. We might, with as much reason, doubt whether the sun was intended to enlighten the earth, or the rain to fertilize it; as whether he who has framed the human mind, intended to announce righteousness to mankind, as his law.

THE second inference which I make from the foregoing discourse, respects the intimate connection, which those operations of conscience have, with the peculiar and distinguishing doctrines of the Gospel of Christ. They will be found to accord with them so remarkably, as to furnish an answer to some of those objections, which superficial reasoners are apt to raise against the Christian revelation. In particular, they coincide with that awful view which the gospel gives us, of the future consequences of guilt. If the sinner is now constrained by conscience, to view the Almighty as pursuing him with evil for long-forgotten crimes, how naturally must he conclude, that, in a subsequent period of existence, the Divine administration will proceed upon the same plan, and complete what has been left imperfect here? If, during this life, which is only the time of trial, the displeasure of Providence at sin is displayed by tokens so manifest, what may be apprehended to follow, when justice, which at present only begins to be executed, shall be carried to its consummation? What conscience forebodes revelation verifies; assuring us that a day is appointed when God will render to every man according to his works; to them, who by patient continuance in well-doing, seek for glory, honour, and immortality, eternal life: But unto them that are contentious, and obey not the truth, but obey unrighteousness; indignation and wrath, tribulation and anguish, upon every soul of man that doth evil, of the Jew first, and also of the Gentile. For there is no respect of persons with God. For as many as have sinned without the law, shall also perish without the law; and as many as have sinned in the law, shall be judged by the law.*

While the threatenings of conscience thus strengthen the evidence of the scripture doctrine concerning future punishments, they likewise pave the way for the belief of what is revealed concerning the method of our deliverance by Christ. They suggest to the sinner, some deep and dark malignity contained in guilt, which has drawn upon his head such high displeasure from Heaven. They call forth his most anxious efforts, to avert the effects of that displeasure; and to propitiate his offended Judge. Some atonement, he is conscious, must be made; and the voice of nature has, in every age, loudly demanded suffering, as the proper atonement for guilt. Hence, mankind have constantly

*Rom. ii. 7-13. 1

fled for refuge to such substitutions as they could devise, to place in the room of the offender; and as by general consent, victims have every where been slain, and expiatory sacrifices have been offered up on innumerable altars. Wherewith shall I come before the Lord, and bow myself before the most high God? Shall I come before him with burnt offerings, and calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Or, shall I give my first-born for my transgression; the fruit of my body, for the sin of my soul?* These perplexities and agitations of a guilty conscience, may be termed preludes, in some measure, to the Gospel of Christ. They are the pointings of unenlightened nature, towards that method of relief, which the grace of God has provided. Nature felt its inability to extricate itself from the consequences of guilt: The Gospel reveals the plan of Divine interposition and aid. Nature confessed some atonement to be necessary: The Gospel discovers, that the necessary atonement is made. The remedy is no sooner presented, than its suitableness to the disease appears; and the great mystery of redemption, though it reaches, in its full extent, beyond our comprehension, yet, as far as it is revealed, holds a visible congruity with the sentiments of Conscience, and of Nature.

Natural and revealed religion proceed from the same Author; and of course, are analogous and consistent. They are part of the same plan of Providence. They are connected measures of the same system of government. The serious belief of the one, is the best preparation for the reception of the other. Both concur in impressing our mind with a deep sense of one most important truth, which is the result of this whole discourse, That as we sow now we must reap; that under the government of God, no one shall be permitted, with impunity, to gratify his criminal passions, and to make light of the great duties of life.

SERMON XIV.

ON THE MIXTURE OF JOY AND FEAR IN RELIGION.

Rejoice with trembling.-PSALM ii. 11.

JOY and Fear are two great springs of human action. The mixed condition of this world gives scope for both; and, according as the one or the other predominates, it influences the general tenor of our conduct. Each of them possesses a proper place in religion. To serve the Lord with gladness is the exhortation of the psalmist David. To serve him with reverence and godly fear, is the admonition of the apostle Paul. But under the present imperfection of human nature, each of these principles may be carried to a dangerous extreme. When the whole of religion is placed in joy, it is in hazard of rising into unwarrantable rapture. When it rests altogether on fear, it degenerates into superstitious servility. The text enjoins a due mixture of both; and inculcates this important maxim, That joy tempered with fear, is the proper disposition of a good man. In discoursing of this subject, I shall endeavour to show, first, that joy is essential to religion; and next, That, for various reasons, this joy ought to be mixed with fear; whence we shall be able to ascertain the nature of that steady and composed spirit, which is most suitable to our present condition, and most acceptable to God.

1. Joy is essential to religion, in two respects; as religion inspires joy, and as it requires it. In other words: To rejoice is both the privilege, and the duty, of good men.

IN the first place, Religion inspires joy. It affords just ground of gladness to all who firmly believe its doctrines, and sincerely study to obey its laws. For it confers on them the two most material requisites of joy; a favourable situation of things without, and a proper disposition of mind within, to relish that favourable situation.

When they examine their situation without, they behold them selves placed in a world which is full of the influence of a gracious Providence; where beauty and good are every where predominant; where various comforts are bestowed; and where, if any be withheld, they have reason to believe that they are withheld by parental wisdom. Among the crowd that encompass them, they may be at a loss to discern who are their friends, and who their enemies. But it is sufficient to know, that they are under the protection of an invisible Guardian, whose power can keep them from every evil. All the steps of his conduct, they may be unable to trace. Events may befall them, of which they can give no account. But as long as they are satisfied that the system of Divine government is founded on mercy, no present occurrences are able to destroy their peace. For he who spared not his own Son, but delivered him up for them, how shall he not with him freely give them all things? If their nature is frail, Divine assistance is promised to strengthen it. If their virtue is imperfect, a dispensation is opened, which gives them the hope of pardon. If their external circumstances be in any respect unfavourable, it is because a higher interest is consulted. All things, they are assured, shall work together for their good. On their prosperity rests the blessing; on their adversity, the sanctifying Spirit of the Almighty. Old age may advance, and life decay; but beyond those boundaries of nature, faith opens the prospect of their lasting felicity. Without anxiety they pass through the different periods of their present existence, because they know it to be no more than an introduction to immortality.

As such a situation of things without, lays a solid foundation for joy; so the disposition which religion forms within, promotes the relish of it. It is indeed from within, that the chief sources of enjoyment or trouble rise. The minds of bad men are always disorderly; and hence their lives are so generally uneasy. In vain they take the timbrel and the harp, and endeavour to rejoice at the sound of the organ. Spleen and disgust pursue them through all the haunts of amusement. Pride and illhumour torment them. Oppressed with discontent, their spirits flag; and their worn-out pleasures afford them entertainment no more. But religion subdues those malignant passions, which are the troubles of human repose; which either overcast the mind with the gloom of peevishness, or disquiet it by the violence of agitation. It infuses, in their room, those mild and gentle dispositions, whose natural effect is to smooth the tenor of the soul.Benevolence and candour, moderation and temperance, wherever they reign, produce cheerfulness and serenity. The consciousness of integrity gives ease and freedom to the mind. It enables good men to extract from every object, the whole satisfac