we cannot fold our hands in idleness, nor weep because we have nothing to do. Religion, whilft it confecrates a regular, decent and inoffenfive behaviour, prescribes the worthiest employments, as a suitable exertion of our immortal powers. It difpofeth us to receive profperity with that fedate and manly complacence which favourable circumstances are calculated to promote. It inspires a fortitude of spirit which enables us to sustain the affaults of adversity. The contemplation of immortality makes us regardless and almost forgetful of the pains that we suffer in our journey to it. It administers the best consolation under thofe diftreffing circumstances which every man, who thinks at all, must expect to meet with. I have in my eye at prefent the lofs of friends, of children, of connections endeared by a thousand ties. Such loffes are, and from the nature of things muft be, very frequent in the world. To part for a time is tolerable. But ah! to part for ever, if this were the confequence of death, I fhould think of it with distraction.

The perfuafion of immortality, and the belief of a refurrection, were topics of joy and confolation, with the force of which the first christians

christians were well acquainted, and they often apply them. It is the confideration of these doctrines that the apostle Paul, in the fourth chapter of this epiftle, inculcates upon the Theffalonians. After infifting upon them with great energy, he concludes in this manner, Wherefore comfort one another with these words. I think it impoffible for any perfon to read our Saviour's difcourfe relating to this fubject, in the beginning and latter end of the fourteenth chapter of John's gofpel, without feeling a mixture of complacence and melancholy highly delightful to the heart.

Upon the whole, I fubmit it to the decifion of every serious hearer, whether the belief of a powerful, wife and merciful governor of the world, the profpect of a happy immortality, and an uniform practice of righteoufnefs, are not juft and fufficient causes for producing an habitual joy and fatisfaction in a man's mind; whether they are not naturally calculated for banishing gloom and discontent, and for promoting cheerfulness. Ifcarcely think that any man can deny that they B

aré.

* Ver. 18.

are.

There does not appear to me to be any refinement in this reasoning. I have avoided confidering any thing of a curious and fubtle nature, as the cause of the joy which we receive from christianity, because, though some fuch things might be specified, they are only partial caufes, and do not extend to the generality of christians; whereas the confiderations which I have pointed out are of univerfal influence.

I might have confidered the peculiar doctrines of christianity, fuch for inftance as the facrifice of Chrift, the promise of the Spirit, the refurrection of the body, the appointment foour Saviour to be judge of the world, the condefcenfion, and charity, and meckness of his character, as just sources of christian confolation and delight: but fuch a detail could not at present have been entered upon; and I apprehend that every perfon will be fenfible, that though these doctrines are different, and that the pleasure arifing from the confideration of them admits of different modifications, yet there are some general ends which they all have in view, and fome common principles by which they augment the joy of our minds. For inftance, does not the doctrines

of

of the fatisfaction, of the refurrection, of the appointment of Jefus as the judge of the world, and the recollection of his character, all confpire in producing thefe confequences, to ascertain us of the placability and favour of God, and to ftrengthen our faith in a happy immortality? The doctrine of the divine affiftance is certainly most comfortable. But is it not chiefly felt, if I may fay fo, when the doctrine is realized, when the Spirit operateth upon the minds of men in engaging them to bring forth the fruits of righteoufness, piety, charity, and in confirming their hopes of eternal happiness? Thus I have all along had respect to these doctrines as the principal foundations of our joy. Let us now attend to fome reflections which naturally arife from what has been said.

In the first place: Is it not plain that we ought to confider religion as our best friend, and the fource of our truest and most permament joy? If we are strangers to its power and influence, we must be ftrangers to the noblest and most substantial pleasures of human life. For I would ask any man, what pleasures he can compare with those resulting from a well-governed mind, and a right-regulated

B 2

gulated practice, from the contemplation of Him who is the fountain of all excellence, from the profpect of dwelling for ever with God and with Jesus Christ, of enjoying an eternal ferenity, undisturbed by those calamities and dangers to which we are here expofed, uninterrupted by thofe doubts and mifgivings, which here deprefs us, unobfcured by that ignorance and darknefs which we here lament? Tell me, ye who know the human heart, ye who generously feel for the woes of others, ye who exult in the happinefs of your neighbour, tell me in what light ye confider those who would ravish from mortals fuch folacing and elevating joys? Are not these the men to whom the woe pronounced by our benevolent Redeemer is justly applicable, Woe unto you Scribes and Pharifees, for ye neither go into the kingdom of Heaven yourfelves, nor fuffer them that are entering to 80 in!

But the pleasures of the world will still allure. And by engaging our minds to entertain a juft value for these that have been just now mentioned, muft we facrifice the

reft?

1 Matt. xxiii. 13.