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SERMON to this Supreme Benefactor in the acts of prayer and praise, afford scope to those emotions of the heart, which are of the most pleasing kind; and which diffuse a gentle and softening tenderness over the affections. In a word, a truly pious man, who has always before him an object so sublime and interesting as this great Father of the universe, on whom his thoughts can dwell with satisfaction, may be truly said to partake highly in the joy of the Lord.

But it may here be objected, are there no mortifications and griefs that particularly belong to piety? What shall we say to the tear of repentance, and to that humiliation of confession and remorse, which may, at times, be incumbent on the most pious, in this state of human infirmity? To this I reply, first, that although there may be seasons of grief and dejection in a course of piety, yet this is not inconsistent with the joy of the Lord, being on the whole, the predominant character of a good man's state; as it is impossible that, during this life, perpetual brightness can remain in any quarter, without some dark cloud. But I must observe next, that even

the

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the penitential sorrows and relentings of a SERMON pious heart, are not without their own satisfactions. A certain degree of pleasure is mingled with the tears which the returning offender sheds, in the hours of compunction; the ingenuous contrition that he feels, relieves his heart, at the same time that it gives it pain. If we attend to the workings of human nature on other occasions, we shall find that it is no unusual thing for a secret mysterious pleasure to be mixed with painful feelings. This we all know to be the case in those exercises of pity and commiseration to which we are led by sympathy with the afflicted. We grieve and are pained for their distress; yet we choose to indulge that grief; satisfaction is felt in the indulgence; and we are unwillingly separated from the object which has occasioned this painful, but 'tender sympathy. A mixture somewhat similar, of pleasure and pain, takes place in the sentiments of penitential sorrow, which good men sometimes feel, In the midst of their distress, they are soothed by an internal consciousness, that they are affected as it becomes them to be; that they

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SERMON feel as they ought to feel; and they are gradually relieved by the hope rising in their breast of finding mercy and acceptance with their Creator and Redeemer. Where the mind is properly instructed in religion, it will not long be left in a state of overwhelming dejection, but will return to tranquillity, and repossess again the joy of the

Lord.

WHEN We consider, next, the disposition of a good man towards his fellow-creatures, we shall find here the joy of the Lord exerting its influence fully. That mild and benevolent temper to which he is formed by virtue and piety; a temper that is free from envious and malignant passions, and that can look with the eye of candour and humanity on surrounding characters, is a constant spring of cheerfulness and serenity. Indeed, if there be joy at all in human life, it is, perhaps, in this state of the mind that it is most sensibly felt, and felt with the least check or allay. It is truly said, to the wicked there is no peace. In proportion as any one of the bad passions predominates in the breast, it never fails, in the same proportion,

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to corrode the heart, and to shed over all SERMON the comforts of life a poisonous and baneful influence. Whereas all those exercises of friendship, compassion, and generosity, which are essential to the disposition of a virtuous man, are to him lively enjoyments of pleasure in themselves, and increase the satisfaction which he tastes in all the other innocent pleasures of life. He knows that he enjoys them along with the good-will and the blessings of all to whom he has studied to do good. When he can cheer the dejected or gladden the sorrowful, he is cheered and gladdened himself. If his circumstances allow him not to do all the good he wishes to have done, yet in the consciousness of good intentions there is always an inward satisfaction; and in those lesser offices of kindness and humanity which are within the sphere of every man to perform, he enjoys innumerable occasions of being pleased and happy.

WITH respect to that part of religion which consists in the government of a man's own mind, of his passions and desires, it may be thought that much joy is not to be expected.

SERMON expected. For there religion appears to lay XVI. on a severe and restraining hand. Strict

temperance and self-denial are often requisite; and much is on some occasions abridged, of what is apt to be reckoned the full and free enjoyment of life. Yet, here also it will be found, that the joy of the Lord takes place. To a person just reclaimed from the excesses of sensual indulgence, the restraints imposed by virtue will, at first, appear uncouth and mortifying. But let him begin to be accustomed to a regular life, and his taste will soon be rectified, and his feelings will change. In purity, temperance, and self-government, there is found a satisfaction in the mind, similar to what results from the enjoyment of perfect health in the body. A man is then conscious that all is sound within. There is nothing that gnaws his spirit; that makes him ashamed of himself; or discomposes his calm and orderly enjoyment of life, His conscience testifies that he is acting honourably. He enjoys the satisfaction of being master of himself. He feels that no man can accuse him of degrading his character by base pleasures or low pursuits;

and