fear of punishment, or fear of offence, on which much has been superstructed by the casuistical theology of the Romish church, it is not necessary to dwell. It is sufficient to observe, that the religion which makes fear the great principle of action, implicitly condemns all self-confidence, all presumptuous security; and enjoins a constant state of vigilance and caution, a perpetual distrust of our own hearts, a full conviction of our natural weakness, and an earnest solicitude for Divine assistance.
The philosophers of the heathen world seemed to hope, that man might be flattered into virtue, and therefore told him much of his rank, and of the meanness of degeneracy; they asserted, indeed with truth, that all greatness was in the practice of virtue; but of virtue their notions were narrow; and pride, which their doctrine made its chief support, was not of power sufficient to struggle with sense or passion.
Of that religion, which has been taught from God, the basis is humility; a holy fear which attends good men, through the whole course of their lives; and keeps them always attentive to the motives and consequences of every action; if always unsatisfied with their progress in holiness, always wishing to advance, and always afraid of falling away.
This fear is of such efficacy to the great purpose of our being, that the wise man has pronounced him happy that fears always; and declares, that he, who hardens his heart, shall fall into mischief. Let us, therefore, carefully consider,
First: What he is to fear, whose fear will make him happy.
Secondly: What is that hardness of heart which ends in mischief.
Thirdly: How the heart is hardened. And,
Fourthly: What is the consequence of hardness of heart.
First: We must inquire, what he is to fear, whose fear will make him happy.
