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iving, but erroneous and infidel and wicked. Oh! | not those who are weary and heavy laden-not those Rachael, "refrain thy voice from weeping; and who are invited by the Saviour to partake of his thine eyes from tears: for thy work shall be reward- rest-not those who are poor in spirit, for theirs is ed, and they shall come again from the land of the the kingdom of heaven-not those who hunger and enemy. There is hope in thine end, saith the Lord, thirst after righteousness, for they shall be filledthat thy children shall come again to thine own not those that mourn, for they shall be comforted. border." "Weep ye not for the dead, neither be- Though their life may be deemed not only madmoan him; but weep sore for him that goeth away: ness, but misery, it allows of happiness, and there for he shall return no more, nor see his native coun- is a blessedness arising from it. We cannot make try." O ye ungodly! how unreasonable, how un- out this to the comprehension of a natural man.-just are your reflections! You often reproach Chris- It is a mystery to him how we "become fools that tians for their sorrows, when you yourselves in the we may be wise:" how, when we are weak, we various relations of life occasion a large number of are strong:" how, "though sorrowful, we are yet them. For they see the danger you see not, and always rejoicing." Yet so it is. There is pleasure weep for you when you weep not for yourselves. even in these sorrows; and there is nothing so painHave any of you connections that are godly? And ful to a Christian as a hard, unfeeling heart. His have you grieved them? Resolve immediately to weeping moments are his most welcome; and he is end this cruel persecution. Retire and pray. "O never more at home than when looking on him God of my sister, be my God! God of my parents, whom he has pierced, and mourning for him. This be my God!" Let not thy father longer repeat in yields him evidence. It is a token for good. It is vain, "My son, if thy heart be wise, my heart shall a proof that he is the subject of that divine agency rejoice, even mine." O hasten and ingenuously which takes away the heart of stone, and gives a wipe away the tears of her who has long been say- heart of flesh-that he is the heir of that promise, ing, "What, my son, and the son of my womb, and "they shall come with weeping, and with supplicathe son of my vows?" Yea, let them have joy of tions will I lead them." Observe the words of the thee in the Lord; refresh their bowels in the Lord. apostle: "The sorrow of the world worketh death; Such are the sorrows which arise from a pious but godly sorrow worketh repentance unto life, and source. These are not only compatible with grace, needeth not to be repented of." Of how many of but spring from gracious principles and disposi- your griefs are you now ashamed! How unworthy tions. They are not only found in religious people, do they now appear of the concern they once gave but are religious. And we cannot conclude without you! But you will never repent of a tear you shed encouraging, and commending them. upon the Bible, or a groan you utter at the foot of We are aware that this is not the way in which the cross. It allows, it justifies every hope. He is they are commonly treated. The subjects of these faithful who promised: and what has he said?— spiritual griefs are generally despised, or deplored." To that man will I look, even to him who is poor, Commonly, as soon as persons begin to discover any of a contrite spirit, and trembleth at my word."tendency to these sorrows, they are men wondered" They that sow in tears, shall reap in joy." "He at; and they are considered as likely to become melancholy or deranged. But the prodigal lost his senses when he left his father's house, and came to himself when he resolved to return. And what but a carnal mind that is enmity against God, can lead a man to justify or excuse sorrow in all other instances, and degrade and vilify it here? What is the loss of property to the loss of the soul? What is the burning of a house, or the loss of a limb, to the casting of both body and soul into hell? What evil can we bewail that deserves a thought, compared with sin; in its guilt; in its pollution; the miseries it entails; the God it dishonors; the Saviour it crucifies? Bunyan remarks, that when he was awakened to consider his condition, nothing amazed him so much as to see how much men were affected with their temporal inconveniences and troubles. "These," says he, "had no power now to interest me. All my concern was absorbed in something infinitely more weighty-what must I do to be saved?" And he is a fool, even judged at the tribunal of reason, who does not feel the same dif

ference-if this book be true.

If, however, such persons escape scorn, they are sure to be pitied. They are regarded as strangers to every thing like enjoyment, and are considered as passing all their lives in mopishness and dread. But they no more deserve our commiseration than our contempt. They are to be pitied who have their portion in this life, which we spend as a shadow, and possess nothing to carry away with them into another world a few weeks hence-who can speak every language but the language of Canaan-who are familiar with the stars, those orbs of light, and are plunged into the blackness of darkness for ever -who are caressed by worms, but are an abomination to the Lord-who are placed on a stream, and are gladdened with the flowers of the bank, and charmed with the music on board, and the gliding down into the gulf of perdition-these we pity; but

that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." Yes, the Saviour is appointed "unto them that mourn in Zion, to give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified." Their comforter is the God of all comfort; and he will soon wipe away all tears from their eyes, and the days of their mourning shall be ended.

Such

But, wo to you that laugh now, for ye shall with joy, so there is a joy that forebodes sorrow; mourn and weep." As there is a sorrow connected issues in sorrow; is no better than sorrow disguised. Such are the pleasures of sin for a season. are all worldly enticements and dissipations. You boast of these. But one who had a much greater experience of them than you, and was much more honest and ingenuous, makes no scruple to say, that end of that mirth is heaviness." He said "of laugheven in laughter the heart is sorrowful, and the ter, it is mad, and of mirth, what doeth it ?" may profess nothing like this; but while you wear smiles, the vulture is gnawing within.. While you celebrate the day of your birth, you wish you had never been born. What have you to do with pleasure? "There is no peace, saith my God, to the wicked."

You

Yield no longer to the temptation, which led "It is vain to many, in the days of Malachi, to say, serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts ?" Tell the enemy that he is a liar; that godliness is profitable unto all things, and especially in its griefs. Tell him that this is the high road to safety and satisfaction, for the mouth of the Lord hath spoken it.

And take hold of the skirt of him that is a Jew,

saying, "I will
with you, for I have heard that
God is with you." "Intreat me not to leave thee,
or to return from following after thee; for whither
thou goest, I will go, and where thou lodgest, I will
lodge; thy people shall be my people, and thy God
my God; where thou diest will I die, and there will
I be buried: the Lord do so to me, and more also,
if aught but death part thee and me."

"Blessed are they that keep judgment, and he that doeth righteousness at all times." "Remember me, O Lord, with the favor thou bearest unto thy people: O visit me with thy salvation; that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance." Amen.

LECTURE IX.

THE CHRISTIAN, IN HIS SPIRITUAL JOYS.

"Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is our strength."-NEHEMIAH viii. 10.

My brethren: some tell us, that religion has nothing to do with the passions. If it were necessary to refute such a notion, we could appeal even to the style of the Scriptures. When an author intends only to convince the judgment, he expresses himself plainly, and merely reasons. But when he means to affect, as well as to inform; when he wishes to strike, and excite, and to carry along the feelings with the convictions; he is never satisfied with simple representation-his language unavoidably avails itself of circumstances, and qualities, and imagery. And can any one deny that this is the mode petually employed by all the sacred writers?

We have viewed the Christian's sadness: we are now to witness his Joy. We have seen him hanging his harp on the willows; but he now takes it down, and proves that the joy of the Lord is his strength.

The words which introduce our subject were spoken on a very memorable occasion. All the people were gathered together as one man into the street that was before the water-gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to all Israel. And "upon the first day of the seventh month, Ezra opened the book in the sight of all the people; and when he had opened it, all the people stood up. And Ezra blessed the Lord. And all the people answered, Amen, amen, with lifting up their hands; and they bowed their heads, and worshipped the Lord, with their faces to the ground. So Ezra and his assistants read in the book of the law of God distinctly, and gave the sense, and caused them to understand the reading." The power of God seems to have been peculiarly present. The whole assembly "wept when they heard the words of the law." "Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared:" for this day is holy unto our Lord: neither be ye sorry: for the joy of the Lord is your strength."

he means that it was a sacred festival. When he When he says, This day is holy unto our Lord, turn home, and refresh themselves; for now noon says, Go your way, he means that they should rewas begun, and they had been standing for hours to hear the reading and expounding of the law. He does not forbid them the delicacies which they had provided for the solemnity, and which were distinguishable from their ordinary meals-Eat the fat, and drink the sweet-But all this was to be accomper-panied with two things.

But we observe also, that such a view of religion is not adapted to our very nature. Our passions are original parts of our being, and designed to be the impulses of action. And the Christian does not destroy, but sanctifies and employs, the man. And what passion is there, for which religion does not find a place and an object? Is it anger? "Be ye angry and sin not." Is it hatred ? "Abhor that which is evil." Is it fear? "Be not high minded, but fear." Is it sorrow? "They shall look on him whom they have pierced, and they shall mourn for him." Is it pity? "Have compassion one for another." Is it love? "O love the Lord, all ye his saints." Is it joy? "We joy in God, through our Lord Jesus Christ, by whom we have now received the atonement."

We are aware that there is a great deal of what may be justly called strange fire offered on the altar of piety. We are not therefore pleading for a zeal without knowledge; but we are not satisfied with a knowledge without zeal. We do not wish for the heat and ravings of the fever, but for the genial warmth and glowing stimulus that pervade the whole system, when the body is in full health; knowing that what is cold and benumbed and unaffected by application and friction, is nigh unto death, or is palsied already. While therefore we acknowledge that there is such a thing as real enthusiasm, the admission shall not drive us to take up with a religion that consists in nothing but speculative opinions, and lifeless ceremonies, and formal duties. Religion is indeed a practical thing: but it is also experimental. It does include doctrinal truths; but in the Christian, these become principles. They descend from the head into the heart; and there grace reigns through righteousness unto everlasting life by Jesus Christ our Lord.

First, Liberality towards the indigent and destitute, who would find nothing to regale them, when they returned to their humble dwellings. And send portions unto them for whom nothing is prepared. By the law of Moses, the poor, the fatherless, the widows, and the strangers within the gate, were all to be entertained on these festive occasions; and if they could not provide for themselves, I will not say their betters, but their superiors, were to replenish them. In accordance with the spirit of this statute is the intimation of our Lord to the person who had invited him to his house. 'When thou makest a dinner or a supper, cal! not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the lame, the maimed, the blind: and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just."-The very thing that his professed followers are constantly doing!! The same rule is enjoined in religious fasting as well as feasting. "Is not this the fast that I have chosen-to loose the bonds of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh ?" Well therefore does the Apostle say, "Let all your works be done with charity." O! what a lovely religion do we profess; and what a church, what a world shall we have, when those who profess it will throw off, with execration, the detestable habits of avarice and selfishness, hoarding and extravagance; and living according to its admonitions, instead of practically insulting them as they now do, will easily and cheerfully furnish a

sufficiency for all the exigencies of sacred and civil beneficence!

faint.

Let us contemplate the Christian

1. In the DIVINITY; and

II. In the UTILITY of his JOY.

I. The DIVINITY of it.

-His, in the resemblance it bears to his own. Christians are "partakers of the divine nature." Secondly, with Cheerfulness. Neither be ye sorry They are "partakers of his holiness." As far as -Not that sorrow is improper in itself, or absolute- they are renewed, his views are their views, and his ly forbidden; but it was now unseasonable, and dispositions are their dispositions. When John every thing is beautiful in its time. Joy becomes says, "Whoso hath this world's good, and seeth his a feast. And this joy, says Nehemiah, is as import-brother had need, and shutteth up his bowels of ant as it is becoming-for the joy of the Lord is your compassion from him, how dwelleth the love of God strength-It will strengthen your bodily frame; and in him?"—by the love of God he means obviously what is more, it will renew the strength of your a love like God's. As if he should say, God gave souls, so that you shall mount up with wings as his own Son for his enemies; and this wretch will eagles, run and not be weary, and walk and not not give a little of his substance for the relief of one, who is bone of his bone, and flesh of his flesh. Now the same may be said of this joy. Did the joy of the Prodigal himself surpass that of the father, when he said, "Let us eat and be merry; for this my son was dead and is alive again, was lost and is found?" Do we feel the joy of God's salvation? He feels it too; and this salvation is called "the pleasure of the Lord." If it be more blessed to give than to receive, what must be the pleasure of Him who "openeth his hand and satisfieth the desire of every living thing?" But you share in this pleasure, in doing good. Is he "ready to pardon;" and does he "delight in mercy?" You may taste the same delight in the exercise of cordial forgiveness. Doth the "Lord take pleasure in them that fear him, in them that hope in his mercy?" So does the Christian. In them is "all his delight." Does the Lord call his Son his "Elect, in whom his soul delighteth?" And "to them that believe he is precious." What a commendation! To have the same end, and the same way with God! To choose what He chooses! To pursue what He pursues! To relish His happiness! To have His joy fulfilled in themselves!

-It is the joy of the Lord. So it is called by the Judge of all, in his address at the last day. "Well done, good and faithful servant; enter thou into the joy of thy Lord." Now, this joy enters the Christian; and as he is so contracted a vessel, he cannot contain much; but then, he will enter the joy, and he will find it a boundless ocean. The dawn is nothing compared with the day; yet the one always results in the other; and "the path of the just is as the shining light that shineth more and more unto the perfect day," The dawn also arises from the same sun as the day; and this joy is divine, not only in its completion, but in its progress and even commencement-it is the joy of the Lord.

The joy of the Lord, means religious joy. But there is always a reason for the language of Scripture; and we lose much, by not remarking the beauty and energy of "the words which the Holy Ghost teacheth." It is the joy of the Lord in every view he can take of it.

-His, in the authority that binds it upon us as a duty. He has commanded it. He has done this virtually in enjoining many things which necessarily pre-suppose and require it. But he has expressly enjoined the joy itself; and in terms of peculiar extent and degree-"Rejoice evermore." "Rejoice in the Lord always, and again I say, rejoice." "Rejoice in the Lord, ye righteous; and shout for joy, all ye that are upright in heart."

-His, in the assurance which holds it forth as a privilege. His purpose could have taken effect without a promise; but in this case we could not have known his thoughts towards us; nor have walked by faith; nor have lived in hope; nor have pleaded his own engagement in prayer. But now we can go to him and say, "Lord, do as thou hast said. Fulfil the word unto thy servant upon which thou hast caused me to hope." The promises of men are vain and false like themselves, and often make us ashamed of our hope. But the Lord is not a man that he should lie, nor the son of man that he should repent. Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good? And has he not said, "The redeemed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness; and sorrow and sighing shall flee away?" "Blessed are the people that know the joyful sound; they shall walk, O Lord, in the light of thy countenance; in thy name shall they rejoice all the day, and in thy righteousness shall they be exalted." The assurance is also confirmed by an oath. And, "because he could swear by no greater, he sware by himself: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us."

Number 29.

-His, in the subject. The material of it, so to speak, is found in him, and in him alone. As the dove returned into the ark because she could find no rest for the sole of her foot, so is it impossible for the mind of man to know any true satisfaction till he says with David, "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee." Though, as a fallen creature, he is alienated from the life of God, he retains the same relation to him, as his portion; and having been made capable of communion with God, and designed for it, he is necessarily miserable without it. He may forget his resting place; but he can find no substitute for it. He may debase himself into a congeniality with the lowest gratifications: but for happiness he must draw near to God as his exceeding joy. With him is the fountain of life. And there is enough in him to bless us, whatever be our wants, or our capacities of enjoyment. And therefore, says the Christian, "My soul doth magnify the Lord, and my spirit rejoices in God my Saviour." In him I have a shelter from every storm; a support under every load. The eternal God is my refuge, and underneath are the everlasting arms. Am I guilty? "With him there is plenteous redemption." He was angry with me, but his anger is turned away, and he comforteth me. And what comfort can be compared with that which arises from the thought, that I am reconciled unto God by the death of his Son? That I am accepted in the Beloved? Do I want ability to "travel all the length of the celestial road," and a title to heaven when I arrive? "In the Lord have I righteousness and strength." "I will go in the strength of the Lord God; I will make mention of his righteousness, even of his only." All his relations are mine. He is my physician, my friend, my shepherd, my father. All his perfections are mine his wisdom, his power, his mercy, and his truth. All the dispensations of his providence, all the treasures of his word, are mine. All his grace, all his glory is mine. "I will greatly

rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness: as a bridegroom decketh himself with ornaments, and a bride adorneth herself with her jewels." Is this exultation excessive? There can be no excess here. As the Lord himself is the source of this joy, the joy passeth all understanding. And the meek shall increase their joy in the Lord for ever and ever, because the subject of it is not only perfect but infinite.

mine this joy. Let us bring it to six tests-some of them very severe ones. And let us see what it can do for the Christian-in his profession of religion in his concern to recommend it to others-in the discharge of duty-in his perils-in his sufferings -and in death.

First, Let us review the Christian in his profession of religion. That this profession is required of us, it is hardly necessary to prove. In one place we are commanded to "hold fast our profession." In a second, to "hold fast the profession of our faith without wavering." In a third, we are represented not only as "believing with the heart unto rightsalvation." In a fourth, our Master tells us, that if we "deny him, he will also deny us," and that of those who "are ashamed of him and of his words, he will be ashamed when he comes in the clouds of heaven with the holy angels." So necessary is it, not only that we should be what we appear, but appear what we are. The religion of Jesus is so perfectly true and excellent, that it will bear any kind of exhibition. And it demands examination. And it is the more beneficial the more it is known.

-His, finally, in the production. In vain is provision, however suitable and rich, spread within our view, if it be placed beyond our reach. Ob-eousness, but as confessing with the mouth unto serve the language of God with regard to Ephraim: "I drew them with cords of a man, with bands of love and I was to them as they that take off the yoke on their jaws; and I laid meat unto them." The former was as necessary as the latter: while the mouth of the ox was muzzled, the nearness of the food would only tantalize and distress. What we mean by the allusion is this: There may be reasons for rejoicing when yet no joy is experienced: for the mourner may be unable to lay hold of them, and appropriate them to his own use. Asaph saw his safety, but felt his inability to reach it without the aid of him who had provided it. "Lead me to the rock that is higher than I." David therefore says, "Thou shalt make them drink of the river of thy pleasures." And he prays, "Rejoice the soul of thy servant." And he acknowledges, "Thou hast put gladness in my heart." And who can put it there, if he does not? Can conscience? Can a Christian friend? Can a miniser; even a Barnabas, a son of consolation? "When he maketh peace, then who can make trouble? And when he hideth his face, then who can behold him, whether it be done against a nation or a man only?" Means are to be used; but the agency that renders them effectual is the Lord's. Our sleep would not refresh us without the divine blessing. Our food does not nourish us; but "every word proceedeth out of the mouth of God."

Now let us see how the joy of the Lord affects this profession. It is the very strength of it. For in proportion as a man possesses it, he feels satisfied with his portion: he glories in his choice; he is ready to avow it. And if it should occasion him some privations or sacrifices which may lead the enemy to reproach him, "Where is now your God?” he feels more than indemnified already; and can say with the apostle, "for which cause I suffer these things: Nevertheless I am not ashamed, for I know whom I have believed, and am persuaded that he is able to keep that which is committed to him against that day." David found God's testimonies his delight and his counsellor; and therefore he could say, "I will speak of thy testimonies also before kings, and will not be ashamed."

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There is a great difference between godly sorrow and godly joy. When we feel the former, we naturally seek to elude observation; we retire to weep, And if this be true in natural things, is it less so and the eye pours out tears unto God. But joy is in spiritual? Who then is Paul, and who is Apol- stirring and manifestative. It says to them that are les? Neither is he that planteth any thing, nor he in darkness, "Show yourselves." To the prisoners, that watereth, but God that giveth the increase. He "Go forth"-and they go forth with joy, and are is therefore called the "God of all comfort." And led forth in peace." We can appeal to the expehe is so called, not only to forbid our confidence in rience of many of you. How long did you carry a creatures, but to enlarge our expectations from him- wounded and a bleeding conscience, before you self, by bringing an Almighty Creator of succor laid open the distress to any creature-inspection. and refreshment into view, in our difficulties and It was otherwise when the desire was accomplished. sorrows. It says, I, even I, am he that comforteth When he commanded deliverance for you; when you. Is any thing too hard for the Lord? How-you were made free indeed; you could no longer ever dark the scene, if he says, Let there be light, all shall be irradiated. However rough the winds and waves, if he says, Peace, be still, there shall be a great calm. He can turn the shadow of death into the morning. He can plant the hope of glory in the very boson of despair. What he does not find, he can produce. If there be no pre-existent materials, he can create. Nothing hears his voice, and yields a world of life and plenty and bliss. He calleth those things which be not, as though they were. He is the God of all comfort, who comforteth us in all our tribulations.-Let us consider,

II. The UTILITY of this joy.

conceal your emotions. You then said, "Come and hear, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, and he was extolled with my tongue. I will go into thy house with burnt-offerings: I will pay thee my vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble. Thou hast turned for me my mourning into dancing; thou hast put off my sackcloth and girded me with gladness, to the end that my glory may sing praise to thee, and not be silent; O Lord my God, I will give thanks unto thee for ever." It was the loss of his joy, that made David dumb. He therefore prays, "Open thou my lips, and my mouth shall show forth thy praise. Restore unto me the joy of thy salvation; and uphold me with thy free Spirit. Then will I teach transgressors thy ways, and sinners shall be converted unto thee."-Let us therefore observe the Christian,

For it is not only divine, but efficacious; and efficacious, because divine. The joy of the Lord is your strength. To know the force of an argument, we apply it. To know the power of an implement, we make trial of it. To ascertain the strength of a man, we compare him with others; we task him Secondly, In his concern to recommend religion to with some exertion; we judge by the difficulty of others. Real godliness shows itself not only perthe work which he achieves, and especially by the sonally, but socially. It must begin at home; but might of opposition he overcomes. Let us exa-it can never end here. He will not value the soul

us.

of another who despises his own; but an earnestness for our own salvation involves principles that must make us anxious to save all that are around We shall therefore say to them, as Moses said to Hobab, "We are journeying towards a place of which the Lord said, I will give it you: come with us, and we will do you good, for the Lord hath spoken good concerning Israel."

Now of this it is easy to see that the joy of the Lord is the strength. It is this that gives us confidence in our addresses. We speak not from conjecture, or from opinion, but experience. "That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ." It is this that gives earnestness to our invitations. We have something suitable and valuable to recommend. We do not ask persons to a barren entertainment. We have a rich abundance; and we have found the plenty after we were perishing ourselves; and knowing that others are still in the same condition, we resemble the lepers at Samaria, who said, "This day is a day of good things, and we hold our peace. If we tarry till the morning light, some mischief will befall us; now therefore come, that we may tell the king's household." He is the man to say to others, "O taste and see that the Lord is good," who has himself tasted that he is gracious, and from his own enjoyment can say, "Blessed is the man that

trusteth in him."

This also adds conviction and force to our testimony and commendation. Men see what our religion has done for us, and what it can do for them also. Will any thing recommend a master more than the cheerfulness of his servants? When they constantly sing at their work, is it not a proof that they do not find it an irksome, wearisome thing to serve him? All are looking out for happiness; and if they see that you have found what others in every direction miss; that while others, like fools, are running up and down the earth, asking, "Who will show us any good?" your heart is set at rest; that while others are full of complaint, you are filled with praise; that while they are enlarging their desires as hell, you learn to be content with such things as you have; troubled, yet not distressed; sorrowful, yet always rejoicing; having nothing, and yet possessing all things-must not this induce them to say, "This is the seed which the Lord hath blessed?" Will not this move them to take hold of the skirt of him that is a Jew, saying, we will go with you, for we have heard that God is with you?

Wo to the world because of offences, says the Saviour. And professors should remember, these offences are various and many. The way of truth may be evil spoken of, not only by your immoral conduct, but by your perverse disposition; and by your unlovely temper; and by your sullenness, and mopishness, and gloom, and fear. Your delicate regard for the honor of the gospel should lead you to attend to the command of your Lord, "Let not your heart be troubled, neither let it be afraid." But when you are unable to suppress sorrowful and desponding feelings, should you not endeavor to conceal them? "I was ashamed," says Ezra, "to require of the king a band of soldiers and horsemen to help us against the enemy in the way; because we had spoken unto the king, saying, The hand of our God is upon all them that seek him." Now confidence in God was not incompatible with his asking for such assistance; but it was likely to operate strangely and injuriously on the mind of this pagan monarch; and because it would look like suspicion and apprehension, he avoided the very appearance of evil.

Thirdly, Let us view the Christian in the discharge of his duties. These are numerous, and extensive, and difficult; and he is required to be always abounding in the work of the Lord. And here, too, the joy of the Lord is his strength. It is well known that fear chills; despondency unnerves; sorrow depresses. But hope is encouragement. It is energy. It is the main-spring of action. It sets and keeps the world in motion. Joy inspires; excites; elevates. It renders our work, our privilege. It throws off the dullness and formality in our holy exercises. We not only have life, but have it more abundantly. The absence of this joy is a kind of winter; and then we are not only dark, but barren; not only cold, but lifeless. But the return of it makes the spring; and again the earth teems, and the field and garden are all movement, and the trees are blossom, and the air all song. David understood this, and therefore said, "Then will I run in the way of thy commandments, when thou shalt have enlarged my heart." Bunyan knew this, and therefore he releases his Pilgrim from his burden; and so, not only delights him by the relief, but prepares him for the better and more successful execution of his journey.From this load persons are not all discharged at the same time; and some carry it long. But it is an hinderance, as well as a distress; and favored is he who is early delivered, and can lightsomely advance in the way everlasting.

Some seem afraid to administer the consolations of the glorious gospel fully, as if they would have, if not a licentious, yet a paralyzing effect on the receiver. But these timid dispensers of divine truth, though they may be well meaning, are not well informed. They are ignorant of the very principles of our nature; and know very little of the comforts of the Holy Ghost-or they would know that these comforts are not opiates, but cordials-that while. they refresh, they also animate. If there must be any thing of an extreme, (for which, however, we do not plead,) it would be better for the leaning to be on the side of privilege than of legality, even with regard to practical religion. Such a man, grateful for his indulgences, at the feet of his Benefactor as well as Master, will feel himself much more disposed and bound to dedicate himself to his service; and his language must be, "What shall I render unto the Lord for all his benefits towards me?"

Fourthly, Let us view the Christian in his perils. He is perpetually surrounded with temptations in the world. These flatter him, and would entice him away from God. And these he is to resist, steadfast in the faith. But how is this to be done? By threatening? By constraints? These may indeed induce him actually to refuse the offers and allurements; but not in affection. The joy of the Lord is his strength; and without this, a man will only leave the world as Lot's wife left Sodom-she left it, but her heart was still in the place; and she inwardly sighed, O that I was there! O that I could return, and-not be destroyed! Thus there are some who forsake the world, as far as they are impelled by the fear of hell, or the dread of reproach or shame of inconsistency; but they hate the obligation that keeps them back from their loved indulgences; and, like wasps burnt out of their nests, are angry and resentful towards all around them, for the injuries they have endured. Prohibition, so far from killing desire, has a tendency to increase it; sin takes occasion by the commandment; and that which was ordained to be unto life, proves to be unto death. The Christian is not saved from the world by the law, but by grace. He is not driven out of it against his inclinationhe leaves it voluntarily; and gives proof of it; for

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