lay hold on the most opportune moments in the state of their minds, to warn them tenderly of the danger of dying in their sins, and of urging them to flee to Christ for salvation. We should do this in season and out of season. We should seldom let a Sabbath pass without doing it, in the most explicit manner. We should do it always when providential circumstances are calculated to give it effect: And we should take some favourable occasions, when alone with each of our children, most tenderly and affectionately to admonish them on these topicks. When children are small, they should be required to attend punctually on all publick religious instruction that is suitable for them. As they advance in life, the happy medium between compulsion and remissness, may, I think, be stated thus-Require a punctual attendance on all stated duties, in the church and in the family; and suffer them on no account to be unnecessarily omitted. But in regard to other exercises, such as meetings for prayer or preaching on secular days, advise and persuade children to a general attendance; yet leave it in a measure optional, and let them in a degree act for themselves. By this you will best learn their real inclinations, and will make them sensible that you are not desirous to overbear them with authority. 4. Parents who would bring up their children in the admonition of the Lord, must remember that the most effectual part of that admonition, must be their own example. It is in vain that we teach with our lips, if we contradict our precepts in our life and conversation. If we tell our children every day we live that religion is the principal thing, and yet do not make it manifestly the chief concern of our own lives, they will believe our practice, and disbelieve our words. Instances indeed there are, where children become pious, without parental example, and even in opposition to it. These are acts of Divine sovereignty and grace-Not a general rule, but exceptions to it. And I think I have seen reason to remark, that the children of those who do not profess religion, oftener obtain it, than those of parents who, while they profess it, live unworthily of their profession. The reason of this (so far as secondary causes are concerned) may be, that in the former case the children do not look to their parents for a religious example; but in the latter, they do look and are misled, or perhaps conclude that there is nothing real in religion. Parents, therefore, must have religion before their children, if they expect them to be pious. They must let their whole conduct and practice evince to their offspring, that they do verily consider the favour of God as the principal thing. Children commonly understand the real character and governing principles of their parents, much more accurately than they are supposed to do. And if parents are truly pious, though they have many foibles, and commit many errors or mistakes, children usually do not doubt their piety, or fail, in some measure, to be influenced by it. Yet the more consistently the parent lives, the greater will be his influence. I do not say that he will certainly, even then, engage every child to follow his example. But he will certainly deliver his own soul, and will be most likely to be instrumental in saving the souls committed to his charge. Let parents, therefore, endeavour to give to their children the whole undivided influence of their example, in every point of morals, and in every duty of religion. This is, by far, the most powerful admonition they can possibly give. 5. Although noticed in a former essay, it must be repeated here, that unceasing prayer for the Di vine blessing on both precept and example, must be made by those parents who would bring up their children in the admonition of the Lord. It is by prayer that we are to seek for a Divine influence to render our admonitions effectual, and for direction so to admonish our children that they may choose to devote themselves to God. Let parents therefore pray for their children whenever they pray for themselves-pray for them collectively-pray for them individually, personally, and particularly, and pray with them as well as for them Let not mothers neglect this duty, even though their fathers perform it. God has often and remarkably blest the prayers of pious mothers, when they have earnestly interceded for the immortal beings whom they have brought into a world of sin and sorrow. tion and order which is best, and that if we wish to know why any thing is produced or is destroyed, or exists as it is, we have only to inquire in what respects these several accidents and circumstances are most befitting, in the case in ques tion. If any thing for instance hap pen to man, he is to consider that this being regulated by supreme in. telligence, must be the best that could befal him; and he has only to inquire in what respects it is best for him. In the same manner, after inquiring whether the earth be flat or round; the next point is to show, in what respects that figure is best adapted to it. Were these things once properly settled, Socrates con ceived that he would then have discovered a sufficient reason for the existence of things as they are, and that it would be unnecessary search any farther into their causes. We may easily perceive, then, that the doctrine for which this prince of philosophers expressed a par PHILOSOPHY SUBSERVIENT TO RELI- tiality, agrees in many respects GION. Essay VI. Of the Theory of Optimism. This term is employed to denote the doctrine, embraced by some philosophers and theologians, that the present system of the universe is, of all possible systems, the best; that it contains the greatest amount of happiness and excellence which can, in the nature of things, be brought into existence. This doctrine claims a high antiquity, and a respectable original. The first intimation, I believe, which we have of it is in the forty-sixth chapter of Plato's Phædon, in which "Socrates is introduced as saying, that he was delighted when he found that Anaxagoras had assumed mind or intelligence as the origin of all things. He conceived that this principle would be sufficient to account for any thing being as it is. Because if mind orders all things, they must be disposed in the situa with the sufficient reason of Leibnitz and also with the doctrine which Pope undertook to illustrate without understanding it, that whatever is, is right."* This was a favourite subject of contemplation with some of the ancient stoical philosophers, particu larly the Emperor Marcus Aurelius Antoninus. They believed that the great system of the universe is administered in such a manner as to produce, at all times, the highest possible amount of happiness; and that the disorders and evils which we witness appear such only upon a partial view, being indispensably necessary to the greatest perfection of the whole. Hence the charge that was brought against the philo sophical Emperor, that whilst he employed himself in contemplating the happiness of the universe, he neglected that of the Roman empire. * New Edin. Eney. Art. Métaphysicks, The famous German philosopher Leibnitz, and his disciple Wolf, adopted a view of the subject very similar to the preceding. "They considered," says the learned translator of Mosheim, "that multiplicity of worlds that compose the universe as one system or whole, whose greatest possible perfection is the ultimate end of creating goodness, and the sovereign purpose of governing wisdom." This theory of Optimism, as it is commonly called, was embraced by the illustrious President Edwards, and his writings have been the principal means of giving it currency in some parts of our country. The following sentence from Dr. Bellamy affords a view of the way in which it is usually stated, as part of a system of philosophical divinity. "I believe," says this ardent writer, "that the infinitely wise and holy God, in every part of his conduct relative to the intellectual system, does that which is really wisest and best for him to do; most for his glory and the good of the system in the whole; and therefore that God's present plan is of all possible plans the best, most for his glory and the good of the system." From the numerous disorders and imperfections which are every where perceived to exist, the ancient Epicureans contended that the world could not possibly be the work, or be under the administration of a Being of perfect wisdom and goodness. Those who adopt the theory of Optimism, take a quite contrary course, and from the infinite perfection of the Creator, infer the absolute perfection of his works; that among the infinite number of possible systems presented to his mind, he must necessarily choose that which is best, that which contains the greatest amount of happiness and perfection which can in the nature of things take place; and, consequently, that all the seeming imperfections and evils in it, are such only on a partial view, and when viewed in relation to the whole system, they are desirable and good. The cautious and enlightened researches of modern science have completely silenced the cavils of atheism, by bringing to our view the most unequivocal marks of consummate wisdom and divine goodness, which are every where discoverable in the constitution and order of nature. All our inquiries into the things that are made, if conducted with sound judgment and becoming modesty, have a direct tendency to impress us with à conviction of the utter imbecility of the human mind, compared with that beneficent wisdom and irresistible power which framed the world, and which produce and regulate all its changes. To this conclusion we are led by enlightened philosophy, as well as by the Holy Scriptures; and, accordingly, some distinguished modern philosophers, who professed little deference for Divine Revelation, have notwithstanding, been of eminent service to the cause of truth, by clearly tracing the marks of undeniable goodness, of wise design, and of the most comprehensive intelligence, which are discernible in all the works and dispensations of God. We do not find any person at present, attempting to disprove the providence or perfections of God, by alleging the various disorders and evils which, to a certain extent, undeniably exist in the world. All acknowledge that in one way or another, they must be reconcileable with the belief, that the universe is governed by a Being of absolute and unlimited perfection. Not content with occupying this safe ground, the advocate of Optimism intrepidly advances to a higher and more disputable position. From the infinite perfections of the great Author of the universe, he concludes, that the system which he has chosen must of all possible systems be the best; and, therefore, The obvious reflection which occurs to the mind in considering this theory is, that it is destitute of sufficient evidence. It seems to be one of those bold speculations which do not, perhaps, admit of being either established or refuted by direct and explicit proof. This being the fact, it is sufficient to meet the assertion of the theory of Optimism by a prompt and decided denial. However important and useful it may appear to the mind of the theorist, we reject it; because, so far as we can discover, it is destitute of evidence. That the cause of truth, especially of religious truth, will be aided by the invention or revival of theoretical systems, cannot reasonably be anticipated. Past experience abundantly admonishes us, that this is not the method in which discoveries are to be made which really add to the stock of human knowledge, and which deserve to be considered as the precious results obtained by the legitimate exercise of the human faculties. It is not to be expected that progress in useful knowledge can be made, except by a cautious, patient, and humble attention to the genuine sources of information, which the eternal Father of light has so amply provided for the instruction and delight of his rational creatures. The most plausible and beautiful theory in relation to the structure and administration of the universe, if unsupported by facts, has no more claim to the honourable character of truth and science, than a mere romance has to that of authentick history. The man who illustrates the wisdom of God in the formation of a plant or insect, does more for the advancement of science and religion, than he who spends his life in the invention of gratuitous theories. The facts brought to our knowledge by the sober and cautious researches of the former are adapted to our comprehension, and are of real practical utility; the hypothetical speculations of the latter are not merely useless but pernicious. They have a tendency to produce a disrelish for patient and cautious investigation, to withdraw the attention from more humble but profitable studies, to excite in the mind an extravagant opinion of its superiority over those who confine themselves to a more sober and chastened mode of inquiry, and to lead the sanguine theorist to pervert or deny the most indubitable facts, when they happen to stand in the way of his hypothetical conclusions. Nor can we expect that, in ordinary cases, any person will abandon a system, however fanciful or unreasonable, of which he has publickly avowed himself an advocate. He is now principally concerned and occupied in finding evidence of its truth, not in impartially examining whether it be true or false. The slightest plausibility in its favour has, to his mind, the force of demonstration; the most conclusive evidence against it can, in his estimation, be obviated with perfect facility, and in the most satisfactory manner. Like that of a fond parent, his attachment is rather increased than diminished, by the dislike which others may discover towards the child of his production or adoption. And if he pos sess the advantages of genius and eloquence, it is to be apprehended that some, whose opinions are unformed or unsettled, will be brought to look upon his speculations with a regard, to which their merits do by no means entitle them. It is, therefore, a matter of no small importance that young persons espe cially should employ great caution in forming their opinions, and not permit themselves to be deceived by the delusive charms, with which the mere theorist is often capable of presenting the most unfounded and pernicious reveries. I will venture to express the opinion, that the merit of future inquirers concerning moral and theological subjects will consist, not so much in the discovery of new truths, as in a more perspicuous, precise, and guarded statement of those truths which are now, and have long been known; but which their predecessors have not, in every instance, succeeded in announcing in language sufficiently accurate and unexceptionable. An opinion of this kind, it may be anticipated, the sanguine and confident speculatist will regard with contempt. Some hypothetical opinions are comparatively harmless. Their connexion with known truth is very remote, or scarcely perceptible. If their correctness, therefore, be admitted, no important principle of human belief will be materially affected. The theory of Optimism is far from coming under this description. If we form our judgment from the effects which it has produced upon the minds of its most ingenious and learned friends, we cannot fail of being convinced, that its natural and unavoidable tendeney is to modify essentially our belief in regard to many of the most important principles of truth and duty. Its influence, especially in Theology, must be powerful and extensive. This, it may be said, is not sufficient to justify us in rejecting it. I readily admit the force of the remark. But surely it is sufficient to show, that it ought not to be assumed without very plain, unequivocal, and conclusive evidence in its favour. Let us then examine whether we have sufficient evidence to justify us in receiving it. The Scriptures, so far as I can discover, afford it no countenance whatever, The obvious design of many parts of Revelation is to magnify the works of God which men behold, and by the most sublime descriptions of their beauty, grandeur, and perfection, to exalt our conceptions of the infinite perfections of the Creator. The works of God are often compared with the works of men, and their immense superiority perspicuously and forcibly illustra ted. But in what part of Scripture is a comparison stated or implied, between the present system of the universe and other supposed systems? Where is any intimation given, that of all possible systems the present is the best-containing the greatest amount of good upon the whole which can, in the nature of things, be produced; and that, for this reason, the Creator was necessarily influenced to make choice of this system, in preference to an infinite number of other possible systems presented to his Omniscient Mind? It is said, indeed, that when God ended his work, he saw every thing that he had made, and, behold, it was very good. That this, or any other part of Scripture, however, implies a comparison between the present and other supposed possible systems, has, to my mind at least, not the slightest appearance of probability. Ingenious men have often professed to find evidence in Scripture for the most fanciful and even contradictory notions; and such attempts may possess, in the view of superficial and unstable minds, no inconsiderable degree of plausibility. The man, however, who should undertake to prove that the theory of Optimism is taught in the Bible, would find it difficult, I apprehend, to convince his readers that he was in earnest. The ideas which it involves are as foreign from the style and manner of Inspiration, as they are from the sober conclusions of science and philosophy. But if this theory be really so essential to a correct understanding of moral and theological truth, as, |