Nature, towards that method of relief, which the grace of God has provided. Nature felt its inability to extricate itself from the confequences of guilt: The Gospel reveals the plan of Divine interpofition and aid. Nature confeffed fome atonement to be neceffary: The Gospel difcovers, that the neceffary atonement is made. The remedy is no fooner prefented, than its fuitablenefs to the disease appears : and the great mystery of redemption, though it reaches, in its full extent, beyond our comprehenfion, yet, as far as it is revealed, holds a visible congruity with the fentiments of Confcience, and of Nature.

Nature and revealed religion proceed from the fame Author; and, of course, are analogous and confiftent. They are parts of the fame plan of Providence. They are connected measures of the fame system of government. The serious belief of the one, is the beft preparation for the reception of the other. Both concur in impreffing our mind with a deep fense of one most important trath which is the refult of this whole discourse, That as we fow now, we must reap; that under the government of God, no one shall be permitted, with impunity, to gratify his criminal paffions, and to make light of the great duties of life.

SERMON

XIV.

On the Mixture of Joy and FEAR in RELIGION.

Joy

PSALM ii. 11.

Rejoice with trembling.

and Fear, are two great fprings of human action. The mixed condition of this world, gives scope for both; and, according as the one or the other predominates, it influences the general tenor of our conduct. Each of them poffeffes a proper place in religion. To ferve the Lord with gladnefs, is the exhortation of the Pfalmift David. Pfal. C. 2. To ferve him with reverence and godly fear, is the admonition of the Apostle Paul. Heb. xii. 28. But, under the prefent imperfection of human nature, each of thefe principles may be carried to a dangerous extreme. When the whole of religion is placed in joy, it is in hazard of rifing into unwarrantable rapture. When it refts altogether on fear, it degenerates into fuperftitious fervility. The Text enjoins a due mixture of both; and inculcates this important maxim, That joy, tempered with fear, is the proper difpofition of a good man. In difcourfing of this fubject, I shall endeavour to fhow, firft, That joy is effential to religion; and next, That, for various reafons, this joy ought to be mixed with fear;

whence

whence we shall be able to afcertain the nature of that fteady and compofed fpirit, which is moft fuitable to our prefent condition, and most acceptable to God.

I. Joy is effential to religion, in two refpects; as religion infpires joy, and as it requires it. In other words, To rejoice, is both the privilege, and the duty, of good men.

In the first place, Religion infpires joy. It affords juft ground of gladnefs, to all who firmly believe its doctrines, and fincerely ftudy to obey its laws For it confers on them, the two moft material requifites of joy; a favourite fituation of things without, and a proper difpofition of mind within, to relish that favourable fituation.

When they examine their fituation without, they behold themselves placed in a world, which is full of the influence of a gracious Providence; where beauty and good are every where predominant; where various comforts are beftowed; and where if any be withheld, they have reason to believe, that they are withheld by parental wifdom. Among the crowd that encompass them, they may be at a lofs to dif cern, who are their friends, and who their enemies. But it is fufficient to know that they are under the protection of an invifible Guardian, whofe pow. er can keep them from every evil. All the steps of his conduct, they may be unable to trace. Events may befall them, of which they can give no account. But as long as they are fatisfied, that the fyftem of Divine government is founded on mercy, no prefent occurrences are able to destroy their peace. For he who spared not his own Son, but delivered him up for them, how shall be not with him freely give them all things? If their nature is frail,

Divino

Divine affiftance is promifed to ftrengthen it. If their virtue is imperfect, a difpenfation is opened, which gives them the hope of pardon. If their external circumstances be in any respect unfavourable, it is because a higher intereft is confulted. All things, they are affured, shall work together for their good. On their prosperity refts, the bleffing; on their adverfity, the fanctifying Spirit, of the Almighty. Old age may advance, and life decay; but beyond thofe boundaries of Nature, faith opens the profpect of their lafting felicity. Without anxiety, they pafs through the different periods of their prefent exiftence, because they know it to be no more than an introduction to immortality.

As fuch a fituation of things without, lays a folid foundation for joy; fo the difpofition which religion forms within, promotes the relish of it. It is indeed from within, that the chief fources of enjoyments or trouble rife. The minds of bad men are always diforderly ; and hence their lives are fo generally uneafy. In vain they take the timbrel and the harp, and endeavour to rejoice at the found of the organ. Spleen and difguft purfue them, through all the haunts of amufement. Pride and ill-humour torment them. Oppreffed with difcontent, their fpirits flag; and their worn-out pleasures afford them entertainment no more. But religion fubdues thofe malignant paffions, which are the troublers of human repofe; which either overcaft the mind with the gloom of peevishment, or difquiet it by the violence of agitation. It infuses, in their room, those mild and gentle difpofitions, whofe natural effect is to fmooth the tenor of the foul. Benevolence and candour, moderation and temperance, wherever

they

they reign, produce cheerfulnefs and ferenity. The confcioufnefs of integrity, gives eafe and freedom to the mind. It enables good men to extract from every object, the whole fatisfaction which it is capable of yielding; and adds the flavour of innocence, to all their external pleasures.

In the fecond place, As religion naturally infpires joy; fo what it infpires, it commands us to cherish. As a neceffary proof of our fincerity, it requires cheerfulness in the performance of our duty; because, if this be wanting, our religion difcovers itfelf, not to be genuine in principle, and in practice it cannot be ftable.

Religious obedience, deftitute of joy, is not ge nuine in its principle. For, did either faith or hope, the love of God, or the love of goodness, rule the heart; they could not fail to produce fatisfaction in piety and virtue. All thofe caufes of joy which have mentioned, would then operate; and their native effect on the mind, would follow. The profpects which religion opens, would gladden, and the affections which it infpires, would footh the heart. We ferve, with pleasure, the benefactor whom we love. We rejoice in every ftudy and purfuit, to which we are fincerely attached. If we ferve not God with pleafure, it is because we know him not, or love him not. If we rejoice not in virtue, it is because our affection is alienated from it, and our inclinations are depraved. We give too evident proof, that either we believe not the principles of religion, or that we feel not their power. Exclude joy from religion; and you leave no other motives to it, except compulfion and intereft. But are these fuitable grounds, on which to reft the whole of our obedience to the Supreme Be

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