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1825.]

On Religious Joy.

preaching, by the doctrine of the
Cross, by weak earthen vessels, he
subdues whole countries and king-
doms unto him, that the work may
be known to be his own hand and
power, and not the instrument's.
3. Samson slew more of God's ene-
mies at his death than in all his
life. (This needs no application.)
4. Samson being in Gaza at night, and
the gates fast barred, was thought
to be secured by his enemies: so
when satan and sinners had buried
Christ, laid a stone on him, sealed
it, and watched him, thinking they
had him sure enough, never to mo-
lest them more, he, like another
mighty Samson, rose in his might,
while it was yet dark, and carried
away the gates and bars of death
from himself and all his members;
all the bands of death and sin with
which he was bound in our stead,
he shook off, as Samson did the seven
green cords, and broke their power
as tow is broken when it feeleth fire.

The author then urges the fol-
lowing "practical uses" of the ana-
logy:-1. Not to judge of the piety
or impiety of God's children by
their calamities. Samson had many
enemies. Jesus Christ was beset
with enemies, as the sun with motes.
2. God can, and usually does, use
strange, weak, and unexpected
means to overthrow his enemies and
the enemies of the church. 3. The
greatest victory against the enemies
of the church is by suffering afflic-
Thus did
tion, and by patience.
Samson officially, and our Lord
morally, overcome their enemies,
when they seemed most overcome
by them.
4. Comfortable reflec-
tions. As Samson officially re-
venged the wrong offered him in
his wife, so will Christ in respect
"Ye
of his spouse the church.
did it unto these little ones, ye
did it unto me." And, availing
ourselves, as the sacred writings do,
Heb. vii. 23, 24, of the imperfection
and insufficiency of a type contrast-
ed with its antitype, we may reflect,
that "though Samson's wife may
be taken from him, and given to

another, Christ's spouse cannot.
'None shall pluck them out of my
hand.'" A greater deliverer is here
for Israel than Samson; and he
might abuse his strength, as he did,
but Jesus Christ used all his strength
for God, against sin and his ene-
mies. Samson by disobedience
might lose his strength, but Christ
could not lose his obedience. Sam-
son, though not slain by force, was
slain by policy, but Christ neither
by policy, more than by power, can
be overcome: for in him are hid all
Samson
the treasures of wisdom.
overthrew his enemies; but that
was his own overthrow, but Christ's
conquest was his most glorious ex-
altation. Samson only began the
deliverance of the church, but could
not perfect it, but Christ perfected
its deliverance and salvation. 5. In
both learn to contemn the greatest
and most extreme peril in God's

cause.

As Samson, so did Christ, offer himself unto death; so learn not to love thy life to the death. For a man to thrust himself in hazard, or venture his life without warrant from God, or by his own private motion, is rash: but, God calling, in standing against the enemies of the church, it is honourable.

Our correspondent remarks, that "more might be added, but here is sufficient to shew the cui bono of such a comparison." This cui bono we must leave our readers to estimate for themselves: our own estimate of it, we confess, is not very flattering.

Tothe Editorofthe Christian Observer.

Quamvis agminibus me mala densius
Omni ex parte premant, quam super
horridos

Montes grando sonat, quam mare verberat
Raucis littora fluctibus:
Tu me si placido lumine videris,
Cedent tristitiæ nubila; tetricas
Maroris tenebras discutiet mihi

Lucis dulce jubar tuæ.

BUCHAN. in Psal. xlii. Ir is a remark of Lord Bacon, that "a little philosophy inclineth man's mind to Atheism, but depth in phi

losophy bringeth men's minds about to religion." A similar observation may be made in reference to the disposition or habit of mind selected for the topic of this essay. A small portion of piety is apt to produce melancholy, but a large measure is calculated to produce unspeakable joy. If this observation be well founded, it may serve to elucidate some instances of apparent gloom, associated with the possession of Christian principle. Many persons, it is to be feared, have religion enough to make them miserable, but not enough to make them happy. That there is an adaptation in religion to create emotions of the liveliest pleasure can be denied only by those who are alike unacquainted with its nature and destitute of its influence. While it prohibits every gratification which is not consonant with the will of God, with the dictates of reason, and with our own interest and welfare; and while, at the season when first its power begins to be felt, remorse for past offences, and a foreboding apprehension of the Divine wrath, may occasion for a time considerable distress and anxiety, the direct and immediate tendency of religion is to render the mind happy, to heal the disorders of our nature, and to dissipate those clouds of obscurity and gloom which are apt to overshadow our prospects of eternity. The intention of this paper, however, is not to answer the objections which may be urged against religion, on the ground of its supposed aptitude to excite a spirit of melancholy, but to notice some of the characteristic qualities of religious joy, and to enforce on every Christian reader the cultivation of this delightful temper of mind.

The causes, then, by which it is produced and invigorated are spiritual objects. It arises from the consideration of what God is, and of what he has done and is engaged to do on behalf of those who put their trust in his mercy. Accordingly, it is denominated in Scripture,

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rejoicing in the Lord." In this particular, it is essentially distinguished from the joy of the worldling and the hypocrite. The pleasures of which such persons are at any time partakers arise from earthly and perishing objects. They feel a kind of happiness because they are perhaps advancing in the world to the utmost of their wishes, are attaining the honours and riches which it offers, or else have opportunity for the indulgence of their appetites and passions. Their delight in that is altogether of a sublunary nature, originating in sources which are entirely distinct from every thing divine and heavenly. "The lust of the flesh, the lust of the eye, and the pride of life, which are not of the Father, but of the world," occupy their thoughts and affections, and communicate to their minds all the satisfaction which they ever experience. But the pleasure of the Christian is derived from objects of a different, and of an infinitely superior, description. He feels happy, not because he is learned, or wealthy, or high in the estimation of mankind, but because he possesses an interest in the love and attributes of God. He enjoys inexpressible felicity when meditating on the character, the operations, or the word of the Most High: when he reflects, for instance, on his omnipotent power, and considers that it is adequate to his security amidst danger, and his defence from every foe; when he thinks also of his unsearchable wisdom, which can impart to him all necessary information, and " lead him by a right way to a city of habitation;" or when he calls to remembrance the immutability and faithfulness of God, which create in his mind the assurance that God will not forsake him in the darkest hour, and will at length introduce him to "the inheritance of the saints in light." Especially does the joy of the Christian spring from meditation on the character of God, as he is represented in the Gospel of Jesus Christ,

as devising for the fallen children of men a plan of salvation, as com missioning his Son to redeem and his Spirit to sanctify our souls. In this wonderful exhibition of the goodness and mercy of the Almighty, as well as of his justice and holiness, the believer discovers ample matter for the exercise of every affection which communicates delight to the heart. In short, the pleasure of the Christian is of a nature entirely spiritual, because it originates in God himself, who is the most spiritual Being in the universe. Another feature in religious joy is calmness or placidity. I do not mean to deny that some Christians are occasionally indulged with a tone of religious feeling which may border on exultation, and which is not owing to a disordered state of the physical system, or to the influence of imagination ren dered wild by enthusiasm, but to a scriptural unwavering reliance on the merits of the great propitiatory Sacrifice. In ordinary cases, however, the pleasure experienced by the believer is of a less elevated and transitory nature. That it is free from violent or boisterous emotions will be evident on a recollection of its causes which have been shewn to be the perfections and works of the Supreme Being. Now the joy which springs from the contemplation of the abstract attributes of Jehovah must necessarily be distinct from every state of feeling that resembles tumultuous agitations or commotions. The benevolence and mercy of God which are the perfections of his nature most calculated to encourage our confidence are still blended and tempered with the severity of his justice and purity. Could the former be regarded as affording too great licence for the indulgence of exultation, the latter are suited to check every rash or precipitate emotion, and to awaken in the mind sentiments of veneration and awe. The condescension of God, therefore, exhibited in connexion with his majesty, is adapted to excite

not the sensations of unreflecting rapture, but the calm silent feelings of acquiescent joy. If we also advert to the exercise of the perfections of God towards the human race, we shall perceive that the pleasure which the consideration of this exercise is calculated to impart to the Christian is of a thoughtful and placid description. In that exercise the Deity is represented as offended on account of our sins, though "so loving the world, that he gave his only Son, that whoso believeth in him should not perish, but have everlasting life:" at the same time, we are exhibited as depraved, and guilty, and rebellious; as unable to redeem our souls from destruction, or to perform any good action of ourselves, as well as dependent on God for the continuance and consummation of that spiritual life which has been commenced in the heart. Accordingly we are commanded in Scripture to "rejoice with trembling;" and if we entertain proper views of ourselves, and of the relations which we sustain to the Almighty, our joy will no doubt be moderated or intermingled with a deep consciousness of our numerous imperfections.-Besides, rapture is that agitation or excitement of mind which cannot, according to the constitution of our nature, be of long duration, and which cannot therefore be accordant or intended to be combined with the general circumstances of the Christian in the present state. But a peaceful joy is what may be not only attained, but preserved amidst every vicissitude and trial. Rapture we are not required to cherish; but "the peace of God which passeth all understanding," is what we are frequently directed to seek ; and it is promised to an unwavering dependance on the Saviour. Peace is the legacy which Christ left to his disciples, in the immediate anticipation of his sufferings and death; but rapture is reserved for that world where no sin is felt, where no temptation is known, where no

darkness overspreads the prospect with gloom; but where death, and the curse are done away, and the Lord God himself is an "everlasting light and glory."

The joy of the Christian is also marked by its solidity, and its satisfying influence. In this respect, it is incalculably superior to every other species of pleasure. Ask the sensualist whether his career of dissipation has afforded him any real or lasting enjoyment; and if be make a candid acknowledgment, he will confess that the gratifications which he so eagerly pursues never yet communicated to him one particle of rational or solid satisfaction, that pleasure still recedes from his grasp, and vanishes from his view. Ask the man of ambition, if the honours at which he has even successfully aspired are able to sooth his mind, and repay him for the toil and anxiety he has undergone for the sake of his present elevation. If he is truly honest, he will readily admit that "the honour which cometh from man," is incapable of yielding substantial felicity; and that exaltation above others, whether obtained through the medium of opulence, of literature, or of any other circumstance, is inadequate to the production of one peaceful hour, or of one elevated sensation. Of the truth of these remarks, we have a memorable confirmation in the experience, and the testimony, of Solomon. He was favoured with access to all the advantages and gratifications which earth could afford, yet he was nevertheless dissatisfied, disconsolate, and unhappy; and after a calm deliberate review and estimate of all sublunary good, he was compelled to make the mortifying confession, "All is vanity and vexation of spirit." "Even in laughter," says he, "the heart is sorrowful, and the end of that mirth is heaviness."-True religion how ever, an interest in the favour and love of God, grounded on faith in the atonement of Christ, is able to

cheer the soul, and to impart to the mind unutterable satisfaction. The man who has God for his portion, experiences a felicity “which the world knoweth not," "a joy which is unspeakable, and full of glory." He possesses a richer patrimony than the most wealthy or elevated of mortals: he enjoys that which is preferable to the whole universe besides: he is the heir of "an inheritance which is incorruptible, undefiled, and that fadeth not away." When a person is the subject of the pleasure which we are now considering, his desires are perfectly satisfied, he longs no more for the joys which worldly amusements or sinful gratifications can afford; but possesses within himself the elements of happiness produced by the diffusion of the love of God through his soul. His former thirst for the delights of sin is now quenched by that water which Christ gives to every fainting soul, and which is " in hin a well of water springing up unto everlasting life."

It is hoped that, in the remarks which have already been made, the more prominent and characteristic features of religious joy have been, in the main scripturally, however faintly and imperfectly, delineated. The remainder of this paper shall be devoted to the specification of a few considerations adapted to impress on the mind of the Christian the importance of cultivating this excellent disposition.

One very powerful reason which presents itself on this point is that which is derived from the intimations of the will of God, furnished by his general nature and diversified operations. The character of the Deity is that of pure benevolence. The whole of his perfections are comprised by an Apostle, in that beautiful definition, "God is love." Even his justice, which appears to sustain but a remote affinity to love, is only a slight modification of that attribute; for it is never exercised but with a view to promote the ultimate and general happiness

1825.]

On Religious Joy.

of his creatures; and a greater
portion of enjoyment will, without
doubt, on the whole, be secured by
its operation, than could possibly
result from its neglect and infringe-
ment. From this scriptural repre-
sentation of the Divine character,
the accordance of that state of mind
which has been recommended with
the general intentions and will of
God, may be inferred with the
strictest accuracy. The same con-
clusion may be drawn from the
manifestations of the Divine bene-
volence observable in the system of
creation, and especially in the com-
plicated structure of the human
frame. All the indispensable func-
tions of life might have been per-
formed, so far as we can perceive,
without the perception, on our part,
of any pleasure from the perform-
Our bodies might have been
so constituted that food would
have contributed effectually to
their nourishment without afford-
ing us the least grateful sensation.
The eye might, no doubt, have
been constructed in such a mode as
to receive the rays of light, and to
discriminate colours and objects,
while nothing which we beheld
should have been capable of grati-
fying the sight, or of yielding us
pleasure, through the medium of
our visual organs. In like manner
the ear might have been so formed
that it should distinguish, with per-
fect correctness, every variety of
sound, and yet be unsusceptible of
delight from any tone, or from any
combination of tones*. Let it be
recollected, that he has made this
beneficent arrangement for beings
who deserve his severest displea-

ance.

The reader is referred to Dr. Paley's very ingenious illustration of this subject, in his "Principles of Moral and Political Philosophy." The following passage, besides being connected with the argument above noticed, possesses so much intrinsic merit, that I trust no apology is requisite for the quotation, "When God created the human species, either he wished their happiness or he wished their misery, or he was indifferent and unconcerned about both. If he had wished our misery, he CHRIST. OBSERV. No. 287.

sure; and that the specimens of his goodness here mentioned are selected only from an immense variety of similar instances which the universe supplies, and which fully establish his claims to the character of the most disinterested benevolence. But, in the most impressive manner, has he displayed the infinite goodness of his nature, by sending his only begotten Son to die for our transgressions, to purify our hearts, and to fit us for a state of inconceivable dignity and bliss; and if we have rightly accepted of the salvation offered in the Gospel, the Almighty regards us with the complacency of a Father, and is willing that we should appropriate to ourselves all the consolation and joy which an interest in his paternal love can warrant.

The positive commands of God in the sacred oracles are accordant with the preceding view of his character, and enforce the obligation to religious joy. To this purpose may be cited numerous passages, both in the Old Testament and the New. At the beginning of the thirty-third Psalm, David says, "Rejoice in the Lord, O ye righteous; for praise is comely for the upright." In another of his devout and beautiful compositions, he says, "Let the righteous be glad let them rejoice before God: yea, let them exceedingly rejoice." A variety of other passages of a similar nature may be found in the Old Testament. In the New the same sentiment is frequently conveyed, and the same duty explicitly enjoined. While the disciples of our Lord were forbidden to rejoice on the ground of "the

might have made sure of his purpose by
forming our senses to be as many sores
and pains to us, as they are now instru-
ments of gratification and enjoyment; or
by placing us amidst objects so ill-suited
to our perceptions as to have continually
offended us, instead of ministering to our
refreshment and delight. He might have
made, for example, every thing we tasted
bitter; every thing we saw loathsome;
every thing we touched a sting; every smell
a stench; and every sound a discord."
4 S

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