To the practice of the former of these classes of duties we may be instigated by prohibitions, menaces and fear, the fear of mischiefs that may fall upon us conformably to the known series of antecedents and consequents in the course of nature, or of mischiefs that may be inflicted on us by the laws of the country in which we live, or as results of the ill will and disapprobation felt towards us by individuals. There is nothing that is necessarily generous or invigorating in the practice of our negative duties. They amount merely to a scheme for keeping us within bounds, and restraining us from those sallies and escapes, which human nature, undisciplined and left to itself, might betray us into. But positive enterprise, and great actual improvement cannot be expected by us in this way. All this is what the apostle refers to, when he speaks of "the law as a schoolmaster to bring us to liberty," after which he advises us "not to be again entangled with the yoke of bondage." On the other hand, if we would enter ourselves in the race of positive improvement, if we would become familiar with generous sentiments, and the train of conduct which such sentiments inspire, we must provide ourselves with the soil in which such things grow, and engage in the species of husbandry by which they are matured; in other words, we must be no strangers to self-esteem and self-complacency. The truth of this statement may perhaps be most strikingly illustrated, if we take for our example the progress of schoolboys under a preceptor. A considerable proportion of these are apt, diligent, and desirous to perform the tasks in which they are engaged, so as to satisfy the demands of their masters and parents, and to advance honourably in the path that is recommended to them. And a considerable proportion put themselves on the defensive, and propose to their own minds to perform exactly as much as shall exempt them from censure and punishment, and no more. Now I say of the former, that they cannot accomplish the purpose they have conceived, unless so far as they are aided by a sentiment of self-reverence. The difference of the two parties is, that the latter proceed, so far as their studies are concerned, as feeling themselves under the law of necessity, and as if they were machines merely, and the former as if they were under what the apostle calls "the law of liberty." We cannot perform our tasks to the best of our power, unless we think well of our own capacity.