they should never after enjoy a pleasant hour, but, by a melancholy humour, and austere behaviour, become a burden to themselves, and a burden to all about them. Then they will think devotion a comfortless employment, when they see men come from retirements with sad and heavy looks, morose and untowardly deportment: whereas really the spirit of religion is in itself most amiable and most lovely, most cheerful, free, and ingenuous; and it is only men's weakness, and not their piety, that ought to be blamed for any such disorder in their minds.

Again, melancholy and sadness is prejudicial to ourselves, being an enemy to nature, and hurtful to bodily constitutions, especially when it grows prevalent and extreme; and therefore men are obliged to be cheerful for the same reasons they take physic, and to guard against melancholy as we would do against a disease. Besides, it is very troublesome to our spirits, and will make us smart even when we know not why. Although melancholy musings may be a very delightful entertainment to the mind; yet, in a little time, they grow to be very troublesome. Contrary to the nature of other births, they please us much while we bring them forth, but prove a miserable torment when they are born. But, which is much worse, it doth exceedingly indispose for the duties of religion. The eyes are not more darkened with fumes and vapours, than the understanding is when those sullen exhalations gather about us. Clogs are not a greater impediment to the feet, than this humour to the motions of the soul. It inclines not only to think worse of ourselves and our condition than we need, but to do worse than otherwise we should. It represents those things as exceedingly difficult which may be done with ease, and those impossible which have any considerable difficulty. It quite dispirits us, and will not suffer us to attempt any thing, because we imagine we can do nothing.

Although, perhaps, in a heat it may push us forward, yet it suddenly stays, and makes us think we cannot go. If it catcheth fire, it makes us wild; and, when it hath spent that flame, it leaves us dead and dumpish.

Lastly, sadness and dejection of spirit in Christians, is a thing very unreasonable: for why should they be sad and heavy who serve so good a master, and who are assured of an infinite reward for their faithful service? If the favour of a prince, or hopes of some earthly advantage, can support and cheer the minds of men; why should not religious people, who have the friendship of God, and so many divine blessings in present possession, and the certain expectation of more and greater, cherish a perpetual joy, and ever be of good comfort? What should afflict them or cast them down? Is it worldly crosses or fears? They have not their portions in the things of this world: they are strangers and pilgrims on earth, and cannot in reason be much solicitous about their accommodation in an inn, which they are so shortly to leave. Besides, where is he that doth not enjoy more and greater comforts than those he is deprived and stands in need of? Why then shouldst thou not be more glad of what thou hast, than sorry for what thou wantest? Perhaps thou hast lost part of thy fortune, but yet enjoyest more than many who live happily enough notwithstanding. Thou wantest money, but thou hast thy health. If that be impaired, thou enjoyest the use of thy reason, which is infinitely more valuable. Thou hast lost a friend, but perhaps thou hast many behind; and shall that loss do more to make thee sad, than all the rest to make thee cheerful? Or wilt thou, like a peevish child, throw all away, because something is taken from thee? I say not that moderate sadness is blameable on such occasions, but that our grief ought not to be indulged till it grows habitual. And

sure, whatever our crosses and our fears be, we ought cheerfully to acquiesce in a constant dependence on the divine providence; having that infinite wisdom, and goodness, and power, which made and doth govern the world, to care for us, and the promise of God for all those things which he sees necessary or convenient for us. What is it then that should deject us, and deprive us of that joy which the text alloweth and commendeth? Is it the sense of our weakness, and the fear of missing that eternal happiness for which we were created? If thou be altogether graceless, such thoughts would seldom trouble thee; but if thou be really concerned in religion, and have a mind to heaven in earnest; if thou hast begun thy race, and art pressing forward to obtain thy prize, thou hast no reason to he discouraged or cast down. God loves thee better than thou dost either him or thyself; and holiness is the genuine issue of the divine nature: and therefore he cannot hide his face from it, he cannot desert it as an outcast thing in the world; nay, he is ready to cherish and assist it, and perfect that gracious work which himself hath begun. Away then with groundless fears and despondent thoughts, which dishonour God, and weaken your own hands. Encourage yourselves with the assurance of the divine assistance, and cheerfully perform that which is incumbent upon yourselves. Check the sadness of your spirits, and chide yourselves into better temper; as David did, in Psal. xlii and xliii. He took up his drooping mind with this encouragement, Why art thou cast down, O my soul? &c.

But perhaps you will tell me, that cheerful temper which we recommend, is very improper for these bad times wherein we live: and, though we had no trouble on account of our own interests, the miseries of others might oblige us to sadness, and blunt and damp all our joys. I answer, compassion indeed is

a Christian virtue, and a good man will be concerned in the miseries under which he sees his neighbour groan, and be ready to assist him with his counsel, his labour, or his purse, if that will relieve him. But he is not obliged to suffer the calamities of others to sink so deeply into his spirit, as to disturb the peace and harmony of his soul, else, since the world is a great hospital of misery, and we see well nigh as many miserable persons as men, we must needs draw as much misery on ourselves, as all theirs doth amount to, and so deserve more compassion than any of them. Again if we partake of the miseries of others, so may we in their happiness; if we ought to mourn with those that mourn, so we ought to rejoice with them that rejoice. though misery is far more frequent in the world than happiness, this can be no measure for the whole creation; and for any thing we know, for one sinful wretch, there may be ten thousand holy and happy spirits. However, all the misery in the world carries no proportion to the infinite happiness of Almighty God, which ought to be the highest object of our joy, and may drown and swallow up all the excuses or pretences of excessive sadness. We ought to rejoice in God, not only that he is our God, but that he is God infinitely holy, and infinitely happy; that he is self-blessed, glorious in all things; and that his enemies cannot reach nor unsettle his throne. This is the most certain and constant, the most pure and heavenly joy.

And

There remaineth yet one occasion of grief, which some may think enough to banish all joy from a Christian soul; and that is, the multitude of sins whereof we and others are guilty. And certainly, contrition and zeal for the honour of God, are very necessary duties; yet we were not born only to mourn, nor is the lamenting of sin all we have to do in the world. We love to see a servant sensible

of his fault but would be ill-content if on that account he did nothing but weep. Sadness in contrition is necessary to make our repentance serious, and sadness of zeal to testify our concernment in God's interest; but on neither of these accounts ought we to grieve without term or measure. As we ought to grieve that we have offended so gracious a God, so ought we to rejoice that the God whom we have offended is so gracious: and since the greatness of God's mercy is as far above our sins, as the heavens are above the earth, our faith and joy in God's mercy ought to be far above our sadness for our sins. Whereas the blasphemies and oppositions of God's enemies, by his wisdom and power, shall turn to his glory; our sadness for these oppositions must end in joy, for that almighty power and sovereign glory, which the enmity of Satan, and the world, and the flesh, doth but make more conspicuous by pulling against it.

By this time I hope it doth appear, that joy and cheerfulness are more allowable in Christians, than some men perhaps are ready to imagine. I shall add no more to this purpose; but that it is the privilege of a holy and religious soul, that every thing he meets with may afford him occasion of joy. If he looks up to heaven, it puts him in mind of the mansions that are preparing for him; if on the earth, it rejoiceth him to think of his interest in Him who made and governs the same. If he considers the changes and revolutions of human affairs, it satisfies him to remember, that an unerring providence doth over-rule all their seeming disorders, and makes them all serve to great and glorious designs. If he live long, he is glad of the large time he is allowed to do his work in; and, if he die soon, he is glad that he is so soon come to the end and reward of his work. If he be richer than his neighbours, he rejoiceth in the opportunity of obliging them; and, if