necessary, it shall be produced in the following chapter.

SUNDAY LI.

CHAP. LI.

On the Pleasures peculiar to a Christian.

THERE is nothing at first view, perhaps, more strange than the strong prejudices in men professing Christianity, against the joy it was revealed to inspire. That the doctrine of salvation by Christ crucified only should offend, is no wonder; for our high spirit knows not how to brook the self-abasement it demands; nor, any better, his pure precepts, from the universal self-denial they enjoin. But that men, calling themselves Christians, should quarrel even with the joy their own religion promises, and pour disgrace upon it as at variance with reason, is a surprising fact; since, upon the bare report of such pleasure and joy, one would conclude our natural desire of happiness must strongly prompt us to wish it were a reality; whilst many cutting disappointments from the world must incline us to think it reasonable some friendly sanctuary should be provided for all who love the Lord, where solid joys might certainly be found.

But, upon examination, we shall fully detect the ground of this strange prejudice against the joys springing from the faith of Christ. For were they allowed to be real, men must pass for counterfeits,

who are strangers to them by their own confession. They must be forced to see how despicable is their religion, which consists in assenting to scripturetruths, without feeling their power; in a round of duties, without spiritual life, or in being honest, sober, and harmless, without any more delight in God than infidels know. So that the whole character, peace, and security of nominal Christians, in their own judgment, are at stake. Wherefore they are bribed in regard to their own quiet, to cry down, as rank enthusiasm, those joys to which themselves are strangers. Besides, the spirit which lusteth in us to envy cannot endure others should receive tokens of love from God, which we ourselves know not.

To these causes, enforced by a few instances perhaps of real delusion, we may fairly ascribe that general and stubborn prejudice against one of the noblest privileges of a Christian, joy in God.

In vindication, therefore, of this privilege, I shall prove it is reasonable to conclude, that real Christians may experience, from the sources already named, much delight: certain it is they do and necessary they should.

It is most reasonable to conclude, that real Christians may experience much delight, because God represents himself under the character of a Father to the faithful in Christ Jesus, in a sense which none besides themselves can lay claim to. It would be endless to cite all the passages which assert this important distinction. The Redeemer, in the strongest terms distinguishes all believers from the rest of mankind: "Whosoever shall do the will of my Fathey [by believing in and obeying me], the same is my brother, and sister, and mother." When he was going to heaven, he said unto the representatives of his church in all ages, "I ascend to my Father, and your Father, to my God, and your God." The

same distinction is made by the apostle. He exhorts those who were wavering, whether they should forsake their idolatrous friends and relations, to em- . brace the gospel, for this reason, that then God "would receive them, and be a father to them, and they should be his sons and daughters," 2 Cor. vi.

As God then stands in so near and peculiar a relation to the faithful, what more rational than to conclude, his love for them far surpasses the affection of earthly parents towards their offspring? But what parent, worthy of that tender name, ever refuses to manifest the delight he takes in his children, as they are able to bear such kind regard? Or does not study, by numerous expressions of love, to render their state of subjection a pleasure to them? And is it not perfectly reasonable to conclude, that the eternal Father may as sensibly distinguish between believers and hypocrites, as we do between our duteous children, who want encouragement, and stubborn ones, who must be kept under a frown? That, to use his own words, his secret should be with them that fear him, and he should shew them his covenant; whilst others remain at a distance from him, without any spiritual light, grovelling in the pleasures of sin and the things of time, which they basely prefer to God, and all the riches of his grace? Certainly this is a most rational conclusion, especially when it is considered, that, through the whole Bible, believers are declared to be the delight and glory of God.

It is in vain to object against this, as implying too great a stoop in him, and making men of too great importance; because the scripture account of the connexion between God and the faithful strongly affirms that such condescension and regard is paid to them. He, therefore, who is ready upon either of these presumptions to mock at the mention of

joy in God, arising from the near and dear relation believers bear to him, despiseth not man, but his adorable Creator, who promiseth of his superabounding grace, "I will dwell in them, and walk in them, and I will be their God, and they shall be my people," 2 Cor. vi.

It is most reasonable to conclude believers in Christ may experience peculiar delight, because they seek all their joy in God alone. The acquisition of riches will not satisfy them, nor the enjoyment of health, honour, or long life. "Lord, say they, who is like unto thee? Lift thou up the light of thy countenance upon us. This will put more joy into our hearts than the increase of corn and wine." And is it enthusiasm to conclude, that God, who both deserves and strictly requires such supreme affection, should reward every one who pays it to him? Or that when men are so divinely changed as to prefer the favour of God infinitely before their own worldly interest, and every sensual gratification, they should receive the completion of this gracious and ample promise? "I love them that love me, and they that seek me early shall find me. Riches and honour are with me, yea, durable riches and righteousness; that I may cause those who love me to inherit substance, and I will fill their treasures," Prov. viii. 17.

Further, we may reasonably conclude that the pleasures believers enjoy are high and peculiar, when we consider the force with which parental love always breaks out towards children, who, zealous for the honour and rights of a father, endure bitter persecution on that account. What possible demonstration of affection is then withheld? If wc, therefore, (to use our Lord's argument) being evil, know how to reward, by every evidence of great delight in them, our excellent children, how much more shall our heavenly Father give tokens of his delight in

them who suffer for zeal in his cause, and love of his name?

But no one can be a Christian, according to the scripture definition, without suffering for it. Begin, whoever thou art, by thy example to rebuke not only scandalous vices, but all the shameful hypocrisy of nominal Christians; and thou shalt very soon find enough to try thy courage, patience and fidelity. If thou art poor, the loss of work and bread to cat shall be held up before thee by the ungodly, to deter thee from being more religious than they like. If thou art young, and darest to take more pains to live godly than those about thee choose to take themselves, thou shalt feel a domestic persecution, which, though it makes little noise, is very grievous to flesh and blood. In such cases, does not sound reason justify scripture assertions, teaching us to conclude, God will afford some counterbalance to all the bitter speeches and spiteful usage his confessors experience? "That he will enlighten the eyes of their understanding, to know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power towards them that believe ?" Is it weak and enthusiastic to conclude, there is in all such cases joy imparted from the Lord to fulfil the scripture--"Thou shalt hide them in the secret of thy presence from the pride of men: thou shalt keep them secretly in a pavilion from the strife of tongues?" Psal. xxxi 19. The Almighty is represented in this passage as giving his faithful people so lively a sense of his love and protection as keeps them from growing weary in his service, or from any inclination to be less bold for the truth. By his secret consolations they pass their time, as in a pavilion pitched in a delightful garden, though the