proud, revengeful, covetous, unjust, intemperate, or ungodly; the world will be apt to view their religion and Master as patronizing or fostering these vices. If we have the generous spirit of Christians, we cannot willingly contribute to such vile imputations on the best religion and Master in the world. On the contrary, we shall feel a tender and earnest solicitude, that the excellent spirit and life of our absent Lord may still shine forth to the admiration of the world, in the corresponding temper and practice of his followers, and that thus the honour and influence of his name and gospel may be preserved and extended through all countries and generations. As nothing has hindered the universal propagation of Christianity so much, as the unchristian spirit and manners of those individuals and public bodies, who profess this religion; so nothing would contribute so powerfully to honour the gospel, and extend its triumph, as a striking moral resemblance in its professors to the example of their Head.

IMPROVEMENT.

1. If Christ was so perfect a pattern of virtue, his pretensions to a divine mission must have been founded in truth. For it is highly absurd and contradictory to suppose, that a person of so excellent a character should practise the most impious and cruel fraud in the name of the God of truth and love, or that a series of such pure and noble actions, as are recorded of Jesus, should proceed from a vile and abandoned impostor. Besides, our Saviour's extraordinary pretensions and actions are supported by the same evidence as his amiable moral virtues: to profess therefore, as many deists do, an admiration of the latter, while we reject the former, is either very weak or hypocritical.

2. Hence the main scope of the gospel is practical; for it is intended to make us conformable to its Founder.

3. Hence Christianity unspeakably excels all other religions; since it exhibits a personal, visible, and complete representation of the invisible God, and a perfect pattern of virtue for man,

4. How ought this to recommend to our studious attention the life of Jesus, as drawn by the evangelists! With what diligence should we both contemplate and copy its excellencies! How carefully should we examine our tempers and lives by this standard! We are to judge of our real Christianity, not by our orthodox notions, our former imaginary conversion or experiences, or our transient or periodical feelings, but by our steady practical imitation of Jesus; for if any man have not the spirit of Christ, he is none of his.

Sermon XVII.

Religious Joy explained and recommended.

PHILIPPIANS iv. 4.

Rejoice in the Lord alway; and again I say, rejoice. THAT Christianity is a friend to human happiness,

appears from numberless circumstances; particularly from this, that good men are so frequently invited and commanded to rejoice, to exercise and cherish one of the most delightful affections of the soul. We must, however, remember, that the joy, which the Scriptures enjoin, is of a peculiar kind; such as the bulk of mankind neither know, desire, nor pursue. It is a joy in the Lord; it has God for its object and source; it springs from religious principles, exercises, and prospects; it is one of the highest privileges as well, as duties of real Christians, as it equally expresses and improves both their holiness and happiness.

In discoursing, therefore, on the pleasing and reiterated precept of the text, I will endeavour, I. To explain, and

II. To recommend and enforce it.

In the first place, we will explain the nature of rejoicing in the Lord.

Now, in general, it imports a cordial acquiescence and delight in the divine character, government, and benefits. Holy joy is primarily founded on the essential

beauty and glory of the divine nature and attributes; and implies a heartfelt satisfaction and triumph in contemplating the existence, perfection, and dominion of Jehovah.

The pious man rejoices in the existence of such a being as God. While he hears God saying in his word and works, "I am, and there is none beside me ;" his heart echoes its joyful amen: "Lord, I believe, I see, I feel that thou art, and I exult in the belief. Could I once suppose, with some modern vain philosophers, that there is no first, self-existent, all perfect Being at the head of the universe, what a scene of dark ́ness, and confusion, and wretchedness, would the face of the world exhibit! All the charms of the visible heavens and earth would at once fade on my sight. But 'I see and feel myself surrounded with Deity. I see and admire God in the sun, moon, and stars, in every object and occurrence around me. In all his creatures and works, I have a bright and transporting view of his glorious existence."

The pious heart is also unspeakably delighted with all the perfections of this infinite Being. When he hears God saying, "I am that I am," possessed of the most sublime, incommunicable, eternal perfection and blessedness, his heart eagerly replies, "Lord, I sincerely rejoice in that fulness of glory and bliss, which resides in thy adorable essence, and thus in some degree participate and enjoy thy divine felicity. While I feel a benevolent and joyful interest in the derived, the scanty excellence and happiness of my fellow creatures; shall I not much more rejoice in my Creator, on account of his uncaused, his transcendent glory and blessedness? Shall I not rejoice in the idea, that supreme wisdom and power, rectitude and goodness are continually adminis

tering the affairs of the universe in the best possible manner, and overruling its present partial evils and disorders to the final good of the system and glory of its Author?"

Further, the true friend of God rejoices in all the manifestations of his excellent character and will. The heart, which loves and delights in the divine perfections, will desire and be pleased with the display, and the reflected glory of these perfections. Hence the good man rejoices in the word of God, which is the most clear and perfect exhibition of his nature, counsels, and will. He discerns the characters of divinity in the volume of Scripture as well, as of nature; in the sublime doctrines, the holy precepts, the precious promises, and majestic discoveries of the former as well, as in the admirable order and beauty, magnificence and utility of the latter. He therefore exclaims, Oh, how I love thy law! It is my meditation day and night. I love to trace thy footsteps wherever I can find them. In the commands and sanctions of thy law, I see a bright transcript of thy moral excellencies, and a perfect rule to direct me how to serve and honour thee. In the peculiar truths of thy gospel I behold a still more complete as well, as more endearing display, of thy perfections and designs. these I see, with mingled admiration and joy, a most wonderful and effectual method to recover thy degenerate offspring to thine image and favour; I rejoice in this scheme of salvation, because while it brings peace and good will to men, it proclaims glory to God in the highest. I rejoice in Christ Jesus, the Gospel Saviour, because he is the express image of the invisible God, and the perfect refulgence of his glory.'

In

On the same principle, the pious Christian delights in the ordinances and duties of religion, because they are