of repeating his iniquity. Now turn to the man whom religion renders temperate. Obferve his ferene brow, the emblem of a peaceful bofom. Mark the healthinefs of his countenance, the alacrity of his ftep, See him preffing forward with cheerful industry the bufinefs of the day. See his family in tranquillity, and comfort, and harmony around him. Judge for yourself, whether the fon of temperance or the drunkard be the happier man. Compare thus in detail the man who abandons himself to any other unlawful gratification with his neighbour whom the fear of God preferves from that fin: and the conclufion will be no lefs clearly in favour of religion. You will again difcover that to be wicked requires the real facrifice; that the hard fervice is the fervice of guilt.

What more have you to object to the ways of religion?" We are commanded to believe every doctrine which is declared in the fcriptures; and to practife every duty "which they enjoin." And do you place these obligations in the catalogue of hardfhips? Is it a hardship to believe the word of the God of truth? Is it a hardship to obey the commandments of a wife and holy and merciful father; commandments all of them

of fuch a nature that, as you have already been constrained to acknowledge, in proportion to your obedience to them will be your present happiness? "But our affent is re"quired to doctrines which we cannot fa

thom." Can you explain the growth of a blade of grafs? Do you expect then to fathem the nature and the counfels of the Godhead? "But religion makes no allowances, "She profcribes even little and venial fins.' Whence have you learned that any fin is little? Whence have you learned that any act of rebellion against God is venial? Do human laws allow petty thefts, petty frauds, petty outrages? Do not you know that petty thefts, if unchaftifed, advance to burglaries, petty frauds to forgeries, petty outrages to murder? How fhall religion fecure you from the blackest enormities otherwise than by prohibiting the first rudiments of guilt? How fhall the perfect holiness of the Deity tolerate the flightest infraction of his righteous law?" But Chriftianity calls us to con"ftant watchfulness and prayer!" Thofe duties then you account hardships! You account it a hardship to be obliged constantly to watch against fins, which you know will make you miferable even in this world: and 7

a hard

a hardship to be required to be constant in prayer to God, by whom alone your watchfulness can be rendered successful, from whom alone flows every bleffing which you enjoy. Thefe duties, did you poffefs any true wif dom, you would range among your bleffings. Would you be preferved from the deepest fnares and the ftrongeft chains of iniquity? Watchfulness against temptation is indifpenfable. Prayer, more efpecially, is your moft valuable privilege. For, though a religious life brings no hardships; it is attended with difficulties naturally unfurmountable by man. It is an unceafing struggle against fin and the author of fin. It is a continual mortification of corrupt appetites, a conftant denial of felfish paffions. It is a warfare to which of yourselves you are utterly unequal. How great a blessing is it to be permitted at all times to apply by prayer to that almighty Protector, who alone can give you the victory, who is ever ready to hear the fupplications of his, people!

Thus then is it evident that the region of guilt is the land that eateth up the inhabitants thereof. Thus is it evident, on a juft comparison, that godliness has the promife of the life which now is. How much more has

it the exclufive promife of that which is to come (c)! Here you behold the grand fuperiority of religion. Here you behold the everlasting triumph of the righteous. However diftreffed may be his fituation in this world; however real and however great may be the facrifices, however continual and fevere the mortification and felf-denial, to which religion binds him to fubmit; he reposes with full confidence on his God. He looks foward beyond the grave; and exclaims with the apoftle, My light afflictions, which are but for a moment, work for me an exceeding and eternal weight of glory (d). He' knows that, as long as he remains in the flesh, he is liable to fall; that if he forfakes his Redeemer he shall be a caft-away. But he walks humbly with his God, and therefore leans upon his mercy: he keeps his holy commandments, and therefore relies upon the continuance of his preserving grace. Would you attain to thefe glorious hopes, before which the world and its brightest profpects fade away; to this

away: to this peace of foul, the delight of which they only who have felt it can comprehend? Follow the Lord fully. Remember the example of the rebellious If

(c) 1 Tim. iv. 8.

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(d) 2 Cor, iv. 17.

raelites

raelites who liftened to the ten unfaithful spies and that of the two ftedfaft followers of God. As truly as I live, faith the Lord, I will furcly do it unto all this evil congregation that are gathered together against me: in this wildernefs they fhall be confumed, and there they shall die. As truly as I live, fo will I do to you who have murmured against me. Your car. cafes fhall fall in this wilderness. Doubtless ye fball not come into the land, fave Caleb and Fofbua. My fervant Caleb, because he had another fpirit with him, and bath followed me fully; him will I bring into the land. The decree was punctually fulfilled. The ten

'fpies were inftantly ftruck with death. The whole rebellious congregation, one man after another, was confumed in the courfe of nearly forty years spent in wanderings in the wilderness. But after the expiration of that period their children and defcendents, under the command of Joshua, who was affifted by his faithful friend Caleb, entered the land of Canaan and took poffeffion of it. They believed in God: and he drove out and deftroyed their enemies.

'

"But was not Caleb," you enquire, by "this time declining into the vale of years, " and incapable of enjoying the promised heritage?"