Yet of these the mere sensualist has no more conception than he has of those which appertain to religion. And why so? Not because they are incapable of affording pleasure, but because his mind is sunk to so abject a state, as to be incapable of receiving it. If such, then, and so exquisite, is the gratification which is enjoyed in pursuits like those which I have just mentioned, to what an exalted pitch may it not be supposed to rise, when the objects to which they are directed are in the highest degree important and interesting? But such, unquestionably, those objects are, which habitually occupy the minds of the faithful disciples of Jesus Christ. For they embrace the whole system of the economy of grace, devised by the wisdom and mercy of the Most High, for the accomplishment of the great work of man's salvation. Can any thing else be possibly conceived, to involve a degree of importance and of interest to be compared with this? Certainly not. And if men of learning are frequently strangers to the delights which the cultivation of Christianity affords, it is for a reason similar to that for which the votaries of sensuality are unacquainted with the refined pleasures which the learned derive from their intellectual pursuits. It is because their minds are so completely engrossed by subjects of inferior moment, as to be regardless of that which is of the highest consequence. But, could they only be prevailed upon to devote themselves to it with the same assiduity with which they are wont

to cultivate the arts and sciences,-would they endeavour to be penetrated with a deep sense of its awful truths,-would they strive to acquire a relish for its holy exercises, and apply for assistance, to that Great Being, who has their minds and hearts at his disposal, and who is both able and willing to aid them in their undertakings,— they would find their exertions abundantly repaid by satisfactions and delights incomparably superior to the most exquisite pleasures which they experience in the cultivation of the arts and sciences, and which, instead of being confined, like the latter, within the limited boundaries of their earthly existence, would accompany them, moreover, into the regions of immortality, where, exalted and improved by additional enjoyments, they would constitute their happiness throughout eternity.

And as that joy of heart which our blessed Saviour promised to his Apostles, is the constant portion of his faithful adherents, so it is also a joy which no man can take from them. Yes, my friends, it is a joy which attends them in every stage and condition of life, and which, it is not in the power of circumstances or events to interrupt or disturb. For it is the peculiar privilege of the religion of Jesus Christ to diffuse universally, and at all times, over the souls of those who are devoted to it, in prosperity as well as in adversity, its exhilarating influence. The cause which, perhaps, beyond every other is destructive

in general of human comfort, is that tumult of soul which is produced by the unrestrained licentiousness of the passions, But nothing of that sort is experienced by the good and pious Christian. The faculties of his mind, and the affections of his heart, are all subjected to the salutary discipline of the law of God, and throughout his whole interior prevails a placid calm. Hence the truth of the Psalmist's exclamation, "there is much peace to those who love thy law, O Lord." The satisfaction resulting from the fruition of earthly possessions, distinctions, and enjoyments, which is apt to be so much embittered by that anxiety and remorse which haunt the minds of worldlings, by the true Christian is enjoyed in peace and comfort, sanctified by religion, and heightened by the pleasure of the devout affections. Whatever he has, he acknowledges to have received from the Father of all good gifts, and at his command he is willing again to resign it. He possesses, therefore, the advantages of prosperity without its troubles. He avails himself of the comforts of the present hour with temperance and gratitude, without any solicitude concerning future events. And should any unforseen accident, in the general instability of human affairs, reduce him to a state of poverty or disgrace, he bends with humility under the powerful hand which lies heavy upon him; he remembers with consolation the soothing declaration of the sacred oracles, that "whom the Lord loveth, he chastiseth ;" and

exclaiming with holy Job, "the Lord hath given, the Lord hath taken away, blessed be the name of the Lord," he profits of the transient evils of life to his eternal interest. As he looks not to the world for the reward of his merit, so neither is he disappointed if he experience its neglect. The injustice of men is productive of this advantage to him. It brings to his mind the incorruptible equity of the master whom he serves, whose judgments are righteous, who distributes his favors with a bounteous, yet impartial hand, who rewards intentions as well as actions, and to the view of whose all-searching eye, even the failing endeavour of the upright heart shines with the effulgence of the most brilliant success. As he does not court the smile of human applause, so neither is he affected by the sneer of human contempt. Regardless of the clamours which may be raised against him by the enemies of truth and virtue, he is satisfied with the testimony of conscious rectitude. The grand object of his ambition is to obtain the approbation of him to whom all his actions are directed, and from whom alone he expects his reward. He well knows, that the praise of men is a very equivocal mark of merit, dangerous to virtue, and not unfrequently the recompense of vice. His aim is not to acquire reputation, but to deserve it. He wishes not to dazzle with his splendour, but to edify by his example. Besides, my friends, the influence of religion on the human heart, is such, that even the world itself, profuse

as it is in the distribution of its censures on those who are devoted to it, is stricken with awe at the venerable dignity which characterizes those who are superior to its attacks.

Nor is the faithful disciple of Jesus Christ unprovided with comfort when other calamities befall him, to which, in common with all his companions in tribulation and mortality, he is alike exposed. If a tedious or painful illness deprive him of the blessing of health, he does not abandon himself to useless vexation, to fretful complaints and murmurings, which would only tend to aggravate his sufferings; but possessing his soul in patience, and resigned to the heavenly will of him who frequently subjects the constancy of his chosen servants to the trial of severe afflictions, he ever preserves that equability of mind, that serenity and composure, which have an admirable tendency to smooth at once the bed of sickness, and to promote the restoration of health. He knows it to be his lot to suffer. And since he must suffer, by offering up his sufferings on the altar of his heart in union with those of his Divine Redeemer, as a propitiatory sacrifice for past failings, he converts them at least to the most profitable use.

Nor let it be imagined, that when his infirmities or the decay of nature admonish him of the period of his approaching dissolution, his day of mourning and affliction is then at length arrived. Oh! no, my friends. To the wicked indeed, it is