who can bear an eternity of horror and despair? Who can dwell with implacable fiends in everlasting burnings? Is. xxxiii. 14.

These are considerations of infinite

concern, and sufficiently shew us the great necessity of denying ungodliness. and worldly lusts, and living righteously, soberly, and godly, in this present world. But because the weightiest truths, when their consequences are not immediately felt, are too apt to be disregarded; I shall enlarge a little upon the Great Importance of a Religious Life, by endeavouring to prove these three things:

I. That there is no solid happiness to be attained in this life, but in the practice of Religion.

II. That as Religion is the only thing that can make us happy while we live, so there is nothing but a good life can give us any comfortable prospect, when we come to die.

III. That a conscientious observance of the duties of Religion will not only make us live happily and die comfortably; but, what is infinitely beyond

all this, will most certainly be rewarded. with eternal happiness in the life to

come.

First, then, I shall endeavour to prove, That there is no solid happiness to be attained in this life but in the practice of Religion.

It has been the great artifice of the Devil, to possess the minds of unthinking men with an opinion that Religion is a sour, morose, ill-natured principle; an enemy to whatever is pleasant and cheerful; and that whoever engages in the practice of it, must renounce all the pleasures and enjoyments of this life. But as the Devil is the Father of Lies, it is no wonder that he sets every thing before us in a false and deceiful light: it was by these means he deceived our first unhappy parents; and it is by the same methods he endeavours to betray their too credulous posterity. He is continually representing Evil as Good, and Good as Evil; putting Darkness for Light, and Light for Darkness. He knows that. there is such a beauty and comeliness in Religion, as no one can behold it but

with love and admiration: and therefore he endeavours to draw a veil over its lustre, and to raise in our minds frightful ideas concerning it. And too many, alas! are misled by such false and unjust representations.

But would men be persuaded once to make the experiment; would they forsake the dangerous paths of sin, and walk in the way that leads to everlasting happiness; would they retire from the noise and tumult of a loose and disordered life, and listen to the still voice of reason and Religion; they would quickly find how grossly they have been cheated, and wonder how it was possible they should so long have been deceived. They would soon discover, and then admire, the Beauty of Holiness, and be thoroughly convinced that there is no pleasure like that of a good conscience; no real and solid happiness but what results from a life of virtue and holiness. They would then bless the happy change they had made, and would not part with their interest in Heaven for the greatest enjoyments this world could give them.

All those empty pleasures which once captivated and ensnared them, would then appear mean and contemptible; and nothing would be thought of any real value, but what sets them forward in the way of salvation.

O happy man! (whosoever thou beest) that hast made this noble trial, and by a true and sincere repentance art restored to the favour and love of God! thou hast turned away thine eyes from beholding vanity, and canst now look up with confidence to God, and relish the pleasures of a virtuous life. How is thy mind filled with love and joy and admiration, when thou considerest, that by the grace and goodness of God, thou art rescued out of the jaws of the devouring lion, and art delivered from fear and shame and selfcondemnation: the sure and miserable attendants of a guilty conscience!

We may have some idea of the happiness of such a man by considering what is the pleasure of a redeemed captive when restored to his country, his liberty, and his friends; or of a mariner got safe on shore after a storm,

wherein he was every moment in expectation of being swallowed up by the deep. And yet it must be owned, the comparison falls infinitely short: for what slavery is so great as that of a soul under the bondage and dominion of Sin? or, what are the most terrible dangers of the sea, when compared with those to which the sinner is continually exposed?

But have not some, it may be asked, made trial of Religion, and yet have found no satisfaction therein; as may be concluded from their returning again to their former course of life? It is true, there are some instances (and sad ones they are, God knows) of persons who after they have been once enlightened, and have tasted of the heavenly gift, and been made partakers of the Holy Ghost, have yet fallen away, and entered again into a life of sin and debauchery. But has this been owing to a dislike of Religion? by no means; but rather to a want of care in not avoiding the company which has formerly seduced them; or to a forgetfulnesss, or at least a neglect, of the vows C