readily submit to man's dominion, and suffer him to employ their superiour strength in his service. And St. James asserts, That every kind of beasts is tamed and hath been tamed of mankind.

Moreover, were it not for this dread of man, which is impressed on the beasts of the earth, we should be obliged always to stand armed for our defence against them. Hence the wilderness would become their exclusive habitation; our life would be a state of anxiety and terrour; and we could neither occupy the fields, nor walk the roads, nor sleep in our houses with safety. Thus we may see that man is fearfully made; as the dignity of his person awes the animals of the earth to submission, or else strikes them with dread, and excites them to shun his presence.

3d. We are fearfully made, as the Creator has impressed upon us evident marks of our immortality and accountableness. The distinguishing faculties of our minds demonstrate, that we were created for greater and nobler purposes than any of the animals around us. It does not appear consistent with the Divine wisdom and goodness, and with the economy every where observable in the works of God, that he should make such beings solely for a sphere so low as the present world, and for a duration so short as the present life. If our existence is to cease with the death of the body, why has the inspiration of the Almighty given us understanding? If we are designed only to eat, drink, and sleep, provide a successor, and then return to eternal oblivion, of what use is forethought and reflection, moral discernment, and a sense of obligation?

In the present state we find ourselves capable of progress and improvement; but we never rise to the perfection to which, in a longer space, we might attain. And many of our mortal race are removed, before they have opportunity for any improvement at

all. Must there not, then, be another state, in which we may reach the perfection of which our nature is capable, but which is unattainable here? Instinct in beasts is perfect at first. The young are nearly as sagacious as the old, in finding or constructing their habitations, in seeking and distinguishing their proper food, in the retreating from dangers, in taking their prey, in evading or resisting an enemy, and in every thing which belongs to their sphere of action. In man, reason is developed gradually, is improved by experience, and assisted by example and instrucion; and, under proper culture, makes observable But before it can reach its end, its proress is arrested by death. Must we not, then, conlude, that there is another state, in which the soul nay still press forward, and reach that degree of knowledge and virtue, for which the present life is ar too short?

›rogress.

There is in all men a desire of immortality; and this desire will doubtless be gratified. This world is well adapted to our condition, in regard to our bodily frame; for every passion and inclination, which belong to our animal nature, and is not a corruption or perversion of the same, can find an object for gratification. And shall we suppose, that the desire of immortality has no object? This would be to suppose that the works of God are inconsistent and unharmonious. That the desire of immortality is wrought in us by the Creator, is evident from its universality. If it were the effect of education, it would not possess all men, in all ages and countries; but would be confined to particular persons or places. This argument the apostle Paul considers, as conclusive. For the earnest expectation of the creature, waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Now he who hath wrought us to this self same thing,

is God. This is evident, for in respect to this desire of immortality, the whole creation, or the whole human race, groaneth and travelleth together.

Moreover we carry with us evidence, not only of immortality, but also of accountableness. There is in every man a moral principle, which, being in any degree enlightened, feels its obligation to avoid the evil and embrace the good. Whenever the difference between moral good and evil is stated, it is discerned and allowed by the mind. With very little instruction, man is enabled to see the essential difference between the nature of virtue and vice. Besides, the paths of wickedness are accompanied with remorse; but the work of righteousness, is peace.

Certainly, then, we are accountable beings; and, in a future state, shall receive according to our moral characters. And how solemn the thought that we are under the eye of a holy God, are on probation for his favour, are responsible for all our moral actions; that we must exist for ever in another state, and that our condition there will be according to the course which we shall have pursued here! Does our very make teach us these momentous truths? Surely we may say, We are fearfully made.

2nd. We are fearfully made; as our frame demonstrates the power, wisdom, and presence of God. Such a wonderful composition as man, must be the effect of Divine intelligence; must be the work of an infinite, independent, all wise Creator. David exclaims, Marvellous are thy works, O God! and that my soul knoweth full well. Thine eyes did see my substance, yet being imperfect; and in thy book were all my members written, which in continuance were fashioned, when as yet there was none of them. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest part of the earth.

As the frame of our bodies proves God's agency, so the powers of our mind demonstrate his perfect

knowledge. He who formed the eye, shall not he see? He that planted the ear, shall not he hear? He that teacheth man knowledge, shall not he know? Yes, he knoweth the thoughts of men.

We, then, carry about with us clear evidence, that there is a God, who is present with us, around us, and within us; that he observes all our actions, discerns all our intentions, watches all our motions, and will bring into judgement all our works. What a solemn, what a fearful thought! Shall we not reverence the presence of such a Being? Shall we not tremble at the view of our own frame, which brings him present to our minds? Well may we adopt the language of the Psalmist, O Lord, thou hast searched me, and known me. Thou knowest my down setting and uprising; thou understandest my thought afar off. Thou compassest my path and my lying down. Thou art acquainted with all my ways. There is not a word in my tongue, but thou knowest it altogether. Thou hast beset me before and behind, and laid thine hand upon me. Such knowledge is too wonderful for me. Whither shall I go from thy presence, or flee from thy Spirit? Thou possessest my reins. I am fearfully and wonderfully made.

What stupidity must it be, to live without the belief, and act without the fear of God, when we have within ourselves a continual demonstration of his existence, power, wisdom, and Providence! The Lord demands, Will ye not tremble at my presence? He is not far from every one of us; and shall not his excellence make us afraid? Wherever we go, we are living witnesses that God is present; and whatever we do, our own frames bear incontestible evidence, that his power giveth efficiency. Our voluntary actions and involuntary motions, our souls and bodies, proclaim the power, wisdom, and presence of the supreme Being; and, at the same time, do most strikingly evince that we are fearfully made.

4th. We are fearfully made, as it respects our

trailty. Such is the tenderness of our frame, that in this tumultuous and dangerous world, in which we live, we are always exposed to casualties and wounds, to diseases and death. It may therefore, with much propriety be said, We are fearfully made.

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The Psalmist prays, O make me to know my end, and the measure of my days, what it is, that I may know how frail I am. Surely every man, at his best estate, is altogether vanity. The sacred volume, to express the vanity and frailty of human life, compares it to a shadow, a flower, dust and wind. And, indeed, so precarious is the life of man, that it depends on the breath. God breathed in him the breath of life, and he became a living soul. So when his breath goeth forth, his thoughts perish, and he returneth to his dust. How fragile, then, is the spring of life? It is the breath in our nostrils; a puff of air; even a vapour, which soon vanishes. It is wind, which passes by, and comes not again.

The lungs, which are the instruments of respiration, are a tender and delicate substance. And how small is the passage which conveys the air to the internal parts, and remits it for a fresh supply! Moreover, this operation must be constant; for a short suspension would occasion death. And how many external accidents, and internal disorders may occur to obstruct the conveyance of air, or destroy the motion of the lungs! If we consider only this fragile, but essential part of the human frame, life must appear truly precarious. But every part of the system, as, well as this, is liable to casualty and disease. In this curious and complicated machine are innumerable threads, vessels, and springs, on which motion and activity depend. And a very slight injury or rupture in any of them, may under certain circumstances, become fatal. To casualties we are always exposed in our labours and journeys, our diversions and employments. The causes of disease may every where attend us; for even the air which we breathe, and the food we eat, are frequently charged with