ページの画像
PDF
ePub

dust in penitent humiliation for its own conscious vileness and ill-desert. But the joy of unsanctified men, on such occasions, is a proud and independent feeling; which swells them into imaginary deities, and leads them to ascribe their enjoyments to their own sagacity, industry, or merit.

In a word, true joy in the divine benefits, while it elevates the heart to the infinite Giver, inspires greater zeal and alacrity in his service, and a keener relish for the enjoyment of him. "Can I," says the good man, go on to offend that God, who is daily feasting me with his beneficence? Shall I not with pious gratitude reflect back on their great Original the innumerable cheering beams of divine goodness, which are shining upon me? Shall I not, by ardent love and vigorous obedience, return to the infinite Fountain, that full tide of joy, which is daily flowing into my heart? Shall I not testify my cheerful gratitude to my divine Benefactor by imitating his diffusive and disinterested goodness; by imparting to his creatures the same gladness, which he is communicating to me; by improving the talents and blessings which he confers upon me in promoting the happiness of his rational family? If the little rivulets of pleasure, which comfort my earthly pilgrimage, be so delicious, what must it be to have an intimate, perfect, and everlasting enjoyment of their uncreated Source! Let my taste of the former, then, continually increase my relish and preparation for the latter.".

Thus we see that religious joy is not a mere speculative sentiment, or rapturous feeling of the mind; much less a transient, mechanical flash of the animal affections; but such a steady, delightful union of the heart to the divine character, as engages us to resemble and honour it by a correspondent practice; and such pure

gratitude for divine benefits, as greatly improves our at tachment to, and cooperation with, their benevolent author; and awakens our cheerful activity in serving God and our generation.

I must add, true joy in the Lord is a constant and perpetual affection. It does not vary with outward circumstances, but subsists the same, amid all the vicissitudes of life. Some may be ready to ask, Is the command in the text seasonable and binding at all times, even in scenes of great adversity and distress? Is it suitable, or indeed possible, to rejoice in such circumstances? We instantly reply in the affirmative. For since the great object, foundation, and materials of this joy are unchanging and everlasting; and since the soul, which is its subject or recipient, is immortal; the exercise of it should be stable and permanent. It ought not to be disturbed by the greatest external changes. When we are deprived of other sources of comfort, still we may and must rejoice in the Lord; for the fountain, which feeds this joy, never ceases to flow. Agreeably, Saint Paul charges Christians in the text, and elsewhere, to rejoice in the Lord always; to rejoice evermore; to give thanks always for all things. And he describes himself and his fellow professors in the primitive age of Christianity, amidst all their uncommon sufferings, as sorrowful, yet always rejoicing. Though this may sound like a strange paradox to common ears; yet it does not in the least grate the ears of Christian believers; who are taught to view God, his government, and promises, as unchangeably wise, benevolent, and faithful.

If the Christian be afflicted in his body by sickness or pain, which incapacitates him for enjoying the world; yet his soul, being in a healthful state, may enjoy both itself and its God. When a good man, indeed, is lan

guishing under disease, and his animal and mental spirits are low; he cannot ordinarily exert such vigorous and sensible emotions, even of spiritual joy, as when his body is in tune for assisting and joining with his soul in these divine exercises. Much less can this be expected, when he is visited with sharp and torturing pains. But if in such a situation he can possess a calm, though not an impassioned joy; if he can serenely trust, ac quiesce and delight in God; this must be owned an invaluable privilege, and a mighty support. Now this attainment a pious man may and ought to make. When his flesh and his heart fail him under the pressure of disease, he may and should confide and rejoice in God, as the strength of his heart and his portion forever. When he feels his earthly tabernacle tottering, and ready to drop into the dust; he may exult in the prospect of a house not made with hands, eternal in the heavens. When his body can no longer be the subject or avenue of any satisfaction, he can retire inward, and feast on those rational, moral, and divine pleasures, which are peculiar to the soul; and may triumph in the thought, that his immortal spirit will soon exchange its present uncomfortable prison for a more free and congenial habitation, where it will enjoy itself and its proper entertainments in an uninterrupted and perfect manner.

may

If the Christian be oppressed with worldly losses and calamities, he still say with the prophet, "Although the figtree do not blossom, and there be no fruit in the vine;" though my earthly possessions and prospects fail; "yet I will rejoice in the Lord; I will joy in the God of my salvation." He still say with the apostle; "I have nothing, and yet possess all things." For having God for my treasure, I have enough; I have all and abound: I possess an inward fund of riches and sat

may

isfaction, which has no dependence on the world; which does not ebb and flow with that restless and tempestuous sea."

We may rise one step higher, and say, that the true saint may and ought to rejoice in God even in the midst of spiritual darkness and distress; in the midst of painful doubts and fears respecting his own interest in the divine favour. Though he cannot, in such a case, rejoice. in God as his assured friend; yet his mind may be entertained with affectionate and delightful views of the perfect rectitude, glory, and blessedness of the Deity, the complete fitness and beauty of his whole plan both of providence and grace, and the excellent issue to which all his proceedings are harmoniously tending. When a person of a sanctified taste thus contemplates with suitable affections, the beauty of divine objects, he has a direct and noble enjoyment of them. If he dares not claim a special interest in them, he still relishes and rejoices in their intrinsic excellence. If his heavenly Father still seems to frown upon him, and withholds from him the sensible tokens of his love; yet he still cleaves to him with filial attachment; he resolutely maintains a spirit of dutiful submission to, of trust and delight in, the divine character and government; and is far more concerned to honour God by a proper behaviour in, and improvement of, his present affliction, than merely to obtain light and comfort for himself. A person, who habitually possesses these exalted views and feelings, must derive from them perpetual tranquillity and cheerfulness, even in the darkest hours of distress. May almighty grace inspire us all with this temper and this blessedness.

C.

Sermon XVIII.

Religious Joy explained and recom

mended.

PHILIPPIANS IV. 4.

Rejoice in the Lord alway; and again I say, rejoice. HAVING

AVING largely explained the nature of religious joy, it remains, agreeably to our plan, that we now recommend and enforce the practice of it.

When the apostle repeatedly exhorts good men to rejoice in God, he evidently implies that spiritual joy is one of their greatest privileges and duties. In both these lights I will endeavour to recommend it to your earnest cultivation and pursuit.

First. It is one of the Christian's noblest prerogatives and blessings. For the object of this joy is the most excellent in the universe: for who or what in the heavens or earth is to be compared to the Lord? When we offer to make a comparison between God and other beings, there is nothing which appears great or estimable, but all things seem equally little, none of them bearing the smallest conceivable proportion to the infinite Being: so that the whole universe in this view appears less than nothing and vanity. This incomprehensibly great and glorious Being is the object of the Christian's joy: and must not that joy, which terminates on such an object, be preferable to any other? Must not our joy vary with its object; be low or high, mean or excellent, in propor

« 前へ次へ »