the moral image of God and perfection of man. While all other examples are proposed to our imitation in a restrictive and occasional manner only; his is set before us as our ultimate and infallible model, which at once limits and controls all other patterns and rules, and challenges our supreme and constant attention. Agreeably, St. Paul exhorts the Corinthians to be followers of him so far only, as he was of Christ; and after he has pointed out to the Hebrews a great cloud of other witnesses, directs them to centre their views on Christ; "looking, that is, principally and continually looking to Jesus,

the author and finisher of our faith."

Thirdly. The relations between Christ and all true Christians bind this duty upon them. He is their Lord and Master, who has both completely taught and exemplified their duty, and in this respect excelled all other masters and teachers. Does not this oblige us to excel all other disciples, in imitating our master? Are the pupils of other doctors zealous to follow their peculiar directions and manners, however whimsical or even culpable? And shall not we be much more engaged to follow the perfect doctrine and example of our divine Instructer? Is he also our best friend and benefactor? Does he call and treat us as his brethren, his children, the members of his body? And shall not we, by a grateful and studious resemblance of him, adorn and fill these endearing and honourable relations? Ought there not to be a beautiful likeness, symmetry, and correspondence between the head and members of the same body? How unseemly and monstrous would it be, if like Nebuchadnezzar's image, while the head is of pure gold, some of the members should be no better than "miry clay!"

2

Fourthly. This conformity to Jesus is the natural tendency and result of all Christian graces, and of course is necessary to prove their sincerity. Can we heartily believe in Christ, or realize the spiritual beauty and glory of his character, without being changed into the same image, without springing forward with holy emulation to transcribe his excellent qualities? Can we heartily acquiesce and trust in his mediatorial righteousness, as the ground of our justification, without seeing the beauty and glory of this righteousness, as magnifying and honouring God's perfections and law, and being cordially pleased, and conformed to it? Can we truly rely on Christ to save us from sin and its threatened punishment, without joining with him in heartily condemning the former, and justifying the latter? Have we a believing hope of spiritual and eternal blessings to be dispensed through Christ to us, in conformity to the grace and glory, which are in him? Will not this hope engage us to purify ourselves, even as he is pure; that so we may be both 'qualified for, and entitled to the expected felicity? Finally, who does not know that love has an assimilating influence? And will it not have the greater energy here, as the love of Christ to us led him in the first place to conform himself to our degraded and miserable state, that he might conform us to his own glory and blessedness? Must not grateful affection on our part produce corresponding returns? Must it not prompt our best efforts to copy so bright and endearing a pattern?

Fifthly. The honour of our religion and its great Author is deeply concerned in this matter. If the professors of Christianity practically contradict the holy example of its Founder, they essentially injure not only themselves, but their profession. If they are habitually

proud, revengeful, covetous, unjust, intemperate, or ungodly; the world will be apt to view their religion and Master as patronizing or fostering these vices. If we have the generous spirit of Christians, we cannot willingly contribute to such vile imputations on the best religion and Master in the world. On the contrary, we shall feel a tender and earnest solicitude, that the excellent spirit and life of our absent Lord may still shine forth to the admiration of the world, in the corresponding temper and practice of his followers, and that thus the honour and influence of his name and gospel may be preserved and extended through all countries and generations. As nothing has hindered the universal propagation of Christianity so much, as the unchristian spirit and manners of those individuals and public bodies, who profess this religion; so nothing would contribute so powerfully to honour the gospel, and extend its triumph, as a striking moral resemblance in its professors to the example of their Head.

IMPROVEMENT.

1. If Christ was so perfect a pattern of virtue, his pretensions to a divine mission must have been founded in truth. For it is highly absurd and contradictory to suppose, that a person of so excellent a character should practise the most impious and cruel fraud in the name of the God of truth and love, or that a series of such pure and noble actions, as are recorded of Jesus, should proceed from a vile and abandoned impostor. Besides, our Saviour's extraordinary pretensions and actions are supported by the same evidence as his amiable moral virtues: to profess therefore, as many deists do, an admiration of the latter, while we reject the former, is either very weak or hypocritical.

2. Hence the main scope of the gospel is practical; for it is intended to make us conformable to its Founder.

3. Hence Christianity unspeakably excels all other religions; since it exhibits a personal, visible, and complete representation of the invisible God, and a perfect pattern of virtue for man.

4. How ought this to recommend to our studious attention the life of Jesus, as drawn by the evangelists! With what diligence should we both contemplate and copy its excellencies! How carefully should we examine our tempers and lives by this standard! We are to judge of our real Christianity, not by our orthodox notions, our former imaginary conversion or experiences, or our transient or periodical feelings, but by our steady practical imitation of Jesus; for if any man have not the spirit of Christ, he is none of his.

Sermon XVII.

Religious Joy explained and recommended.

PHILIPPIANS iv. 4.

Rejoice in the Lord alway; and again I say, rejoice. THAT Christianity is a friend to human happiness,

appears from numberless circumstances; particularly from this, that good men are so frequently invited and commanded to rejoice, to exercise and cherish one of the most delightful affections of the soul. We must, however, remember, that the joy, which the Scriptures enjoin, is of a peculiar kind; such as the bulk of mankind neither know, desire, nor pursue. It is a joy in the Lord; it has God for its object and source; it springs from religious principles, exercises, and prospects; it is one of the highest privileges as well, as duties of real Christians, as it equally expresses and improves both their holiness and happiness.

In discoursing, therefore, on the pleasing and reiterated precept of the text, I will endeavour, I. To explain, and

II. To recommend and enforce it.

In the first place, we will explain the nature of rejoic ing in the Lord.

Now, in general, it imports a cordial acquiescence and delight in the divine character, government, and benefits. Holy joy is primarily founded on the essential