duty, from the approbation of God, and the hope of heaven.

The pleasures of godliness and virtue are also more delightful than those of sense and sin, because they are purer and more agreeable to our rational nature. They preserve the mind is that state of calm composure, in which all its faculties act their parts assigned them in a proper manner. Our superior powers of judgment and reason dictate the mode of conduct which we should pursue; our will determines us to action according to the rules of rectitude; and our affections choose what appears to be desirable. Our conscience approves the practice of what is right and suitable; our heart rejoices in having executed the duties enjoined us; and our whole soul feels, that in the keeping of God's commandments there is a great reward. Whereas the delights which arise from our sensual inclinations are degrading in themselves, because they gratify only the inferior principles of our nature; and they are pernicious in their consequences, both by creating uneasiness of mind, and debility of body. However exquisite our enjoyments may be from worldly pleasures, yet they are not such as we can commend; for "even in laughter the heart is sorrowful, and the end of that mirth is heaviness." They are moreover of short duration, and when exhausted, leave nothing but vanity, and vexation of spirit.-But the pleasures of religion are not only satisfactory for the present; but lasting in the future fruition which accompanies them. When a godly man is about to perform any work of faith or labour of love, his heart encourages him to execute it as suitable and becoming; when he is engaged in it, he feels emotions of self-congratulation; and when it is finished, he rejoices more in having done his duty; than worldly men, when their corn, and their wine, and their oil, do most abound. Reflection renews the agreeable impression; and he delights in the thought that his desires are towards God, and the observance of his statutes, and that his mind is adorned with the beauty of holiness. This encourages him to go on from one degree of goodness to another, perfecting holiness in the fear of the Lord,

And the more frequently he repeats the performance of his duties, the more easy and delightful do they become; and the more is he disposed to stir up all that is within him to abound in the fruits of well-doing. Thereby his religious principles are more and more invigorated, till he stands perfect and complete in all the will of God; and thus he goes on his way rejoicing, assured that " in due season he shall reap, if he faint not."

Very different, however, is the state of his feelings, who seeks his enjoyment from the world and the flesh. Whilst the deluded man is in expectation of their pleasures, his mind is like the troubled sea when it cannot rest; and when he has attained the object of his wishes, it leaves him a prey to disappointment. Every one who depends for his happiness on the gratifications of the senses is miserable indeed. For they can only delight us for a very short time; they lose their relish by frequent repetition; they cannot afford variety of entertainment; they yield but an imperfect satisfaction at the best; and render the mind incapable of deriving fruition from the duties of religion and the practice of holiness, in which alone the true happiness of man consists.

In order to recommend the practice of our duty, there are several sources of enjoyment, which may be rendered subsidiary to religion, in the conduct of a wellordered life. Thus, the exertion of our faculties in some engaging occupation, has always been found conducive to cheerfulness of mind. Accordingly, we find a degree of alacrity and high spirits among men who are employed in some active pursuit; while listlessness and apathy prevail so much among the idle and the indolent, as to induce them to spend their time in the haunts of folly and dissipation. Whoever, then, would preserve that zest of life which is so necessary for his own comfort, should take care to fill up his time with the duties of his calling, and his leisure hours in making his eternal calling and election sure. The man who is earnest in his endeavour to discharge all the offices of his station with propriety, and prepare himself for the enjoyment of a future state, has constantly an object of supreme importance to engage his

attention, which will continue to excite his activity as long as his existence is prolonged. He may also add to this, several other lawful ends, such as providing for his family; the increase of his fortune; the accommodations of life; and the improvement of his mind. These will prove a constant fund of innocent and rational entertainment, from which much pleasure and satisfaction may be derived. Another subsidiary source of happiness consists, in the exercise of the social affections; in those friendly endearments to our relatives, for which we may find daily opportunities in our domestic intercourse. And these friendly dispositions should be enlarged, by participating in the joys and sorrows of others around us, and contributing by any means to promote their welfare.-A last subsidiary means of increasing our happiness, is by the prudent regulation of our habits. If we accustomed ourselves so to distribute our time, as to spend one part of it in society and another in solitude, for discharging our obligations both to God and man; we would then fulfil the station assigned us with dignity and honour, and not leave any necessary office neglected, for want of opportunity to execute it. The proper regulation of our habits is the more important; since mankind generally act according to the mode of conduct which they have once adopted, and cannot be easily brought to alter their plan of living, however defective it may be. Let us, then, include in our habitual practice every duty which reason and religion require; and we shall find that by perseverance in welldoing, the ways of wisdom are ways of pleasantness, and that all her paths are peace. That we may be induced to do so, let us consider,

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III. How the practice of religion ministers the highest degree of satisfaction to the soul.

This is experienced in all the various exercises of godliness and virtue, in which we can engage. Are not the expressions of devotion, both in public and private, most transporting to every one who feels them with becoming fervour. Say, ye who are accustomed to pour out your hearts to the hearer of prayer in confessing your unwor

thiness, in imploring mercy to pardon and grace to help you, and in thankful acknowledgment of divine favours;is there any pleasure in life, equal to that which arises from the overflowings of a pious heart? No: they are indeed grateful to the soul, and reviving to the spirits; "more to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honey-comb."Again, is not the practice of the several virtues most agreeable to the mind, and most solacing to the conscience? Does not faith enable us to conceive the most sublime objects of contemplation? does not hope animate us with the discovery of the most glorious prospects? and does not love kindle in the soul those sensations of joy which the world cannot give nor take away? Does not the love which knits our hearts to our fellow-christians in the sacred bonds of friendship make us truly happy? Is there not a peculiar delight in that compassion which disposes us to share in the distresses of our brethren? Is it not a pleasant exercise to go about doing good? and is "it not more blessed to give, than to receive?" Is not the prac tice of justice, of equity and goodness, a never-failing source of delightful reflection? and are not the paths of integrity paths of pleasantness and peace? Yes, every one who walks in the course of duty, feels that in the keeping of God's commandments there is a great reward.

And the principles of religion, when imbibed and cherished, are found to be the best antidote against the disor ders of the unruly passions of human nature. Thus, while the proud man is rendered uneasy, by want of respect from the world; the avaricious by the disappointment of his expectations; and the impatient by opposition to his wishes;-the humble man is satisfied from himself; the contented with whatever befals him; and the gentle lives peaceably with all men. While the wicked are their own tormentors, the religious are free from those vexations and anxieties which arise from the indulgence of those corruptions which war against the soul. They maintain that settled tranquillity, which springs from the answer of a good conscience; and a peace of mind that passeth all understanding. And while all is peaceful and

serene within, they have nothing to excite their apprehensions from without; since they secure by their virtue, the protection of providence, and the good-will of men. While they have every reason to expect the blessing from on high, they are also safe from the fear of evil; and rejoice that no man will harm them, while they are followers of that which is good.

Thus, undismayed from every quarter, they enjoy the ordinary pleasures of life with satisfaction, and pass their days with joy and gladness. When they arise in the morning, they are grateful to him who maketh the outgoings thereof to rejoice over them; when they walk abroad, amidst the works of creation, they are led by the sight of the objects around them to adore their Creator, by whom all things are fearfully and wonderfully made; when they are left in solitude, they commune with their own hearts concerning the salvation of their souls; and when they enter into society, they enjoy the conversation of their fellow-creatures with feelings of benevolence. When they partake of the innocent enjoyments of life, they use them with complacency; because they have acquired them honestly, and distribute to the necessities of others. When they behold their family rising like olive plants around their table, they rejoice, that these are the children whom God hath given them; and that they are training them up in the paths of holiness, for blessings to society and as heirs of the kingdom of heaven. When they look around them in the world, they can say, behold our neighbours, to whom we have done justly and shewn mercy; behold those whom we have succoured in time of adversity, and comforted in the hour of distress, and made their hearts to sing for joy. When they look upward, they descry those mansions reserved for their residence beyond the grave; and rejoice in the prospect, that, when this mortal shall have put on immortality, their felicity shall be completed as they shall enter into the joy of their Lord. Thus, religion affords consolation to the soul from every external object with which we are connected.

It is also our best companion in every circumstance of life in which we can be placed. In the days of youth, it