ungovernable, at least it will not bear too strict a rein, and the nice observation of discipline and rules. And besides, we are apt to fear, as Seneca well observes, that he that would pretend to teach us this art of rejoicing, would prove a very unkind master, and deprive us of a great many of our dearest and most usual delights.

But this is a great mistake, and no true delight would be taken from us by learning this excellent art; it is only to prevent our being joyed with vain empty nothings, which can never afford true joy, and to help us to solid and lasting delight, which we need not be to seek for out of ourselves, but springs from within our own breasts.

Very much therefore in this matter depends upon a right choice of the object of this passion, and when once that is wisely made, the main of the difficulty is over; and for that reason it is that we have insisted so long upon that particular a.

Now we have already seen what are the several objects of joy, and how far they will answer our expectations; of which the delights of the body and of sense, or indeed any worldly good, are not able to afford us a solid, lasting satisfaction and repose of mind, as we cannot but know by our own constant experience; and therefore this earth must not be looked upon as the proper region of joy, but rather of sorrow and trouble, care and perplexity,

z Hoc ante omnia fac, disce gaudere. Existimas me nunc detrahere tibi multas voluptates, dulcissima oblectamenta? imo contra, nolo tibi unquam deesse lætitiam; volo tibi domi nasci, nascetur si intra teipsum sit. Sen. Epist. XXIII.

a Nunquam deficiet gaudium cum semel unde petatur inveneris. Sen. ibid.

disappointment and repentance, and, as it is described in the scripture, the valley of the shadow of death. And the most that with reason we can pretend to here below, is to conduct our life with that religious prudence as to live in an innocent contentment; in tolerable ease and quiet, with a clean conscience, void of offence towards God and man, and consequently void of remorse; and to preserve a good hope, by the integrity of our conversation here, to arrive, when we die, at the happy regions of joy and bliss eternal. And therefore these lower pleasures that we meet with here should be tasted with great moderation and indifference, according to the ends and order of nature, and when they occur in a natural way; but by no means be greedily sought after, much less forced and heightened and protracted by the arts of luxury and lasciviousness: for this is worse than brutish, and will not only most certainly deprive our souls of that fulness of joy which is prepared for us above; but will in the end prove destructive to our bodies too, which we so excessively indulge.

As far then as is needful to revive our spirits, and answer the other ends and designs of nature, we may use these sensitive delights, but no further; and be always very careful to temper them with that seriousness which becomes a Christian; and make them as serviceable as we can to the improvement of our minds and the interest of religion, which are not a little promoted by that decent alacrity and cheerfulness which will be raised in us by the moderate enjoyment of them.

As for the delights of the mind, such as proceed from our improvement in knowledge and wisdom

and virtue, the only danger here is in resting in them, and valuing ourselves too much upon them, forgetting their great Donor, and not making them useful and subservient to his glory and the general interest of religion, and the good and happiness of others as well as ourselves, so far as it lies in our power.

For the joy that springs from this truly noble cause should not make us rest satisfied with the pleasures we feel within our own breasts, but we should make it our endeavour to spread the like joys far and wide, and take all opportunities to the best of our ability, by promoting the increase of knowledge and wisdom and religion, to make others partake of this our joy, and then to share in theirs.

and St. Paul

And when our brother's reason is improved, his wisdom and knowledge advanced, his piety and virtue increased, and his eternal salvation promoted, and God thereby glorified, and the kingdom of Christ enlarged, he is a very ill man, and a worse Christian, that is not pleased with it in a very sensible manner, and a partaker of the joy. The blessed Jesus was so, as we read, Luke x. 21; exhorts us to rejoice with them that do rejoice 1, and calls himself the helper of the Corinthians' joy, and says that his joy is the joy of them all d; and St. John declares that he hath no greater joy than to hear that his children walk in the truth, And even in heaven, where there is such fulness of joy, our blessed Lord tells us there is some addition to it when though but one sinner repenteth f. For true, rational, generous joy is a most extensive pasd 2 Cor. ii. 3.

b Rom. xii. 15.

c 2 Cor. i. 24

sion, and spreads itself, upon just occasion, throughout the world, and from the remotest corners of it receives increase.

One thing more I shall mention concerning the regulation of religious joy; and that is, that we be exceeding careful to prevent its running into the rants and raptures of enthusiasm, and degenerating into spiritual pride. This has been the misfortune, and it is an unspeakable one, of some whose religion has been beyond the ordinary size, and who have felt the sweet consequences of it in inward peace and joy; and thereby been tempted to think of themselves more highly than they ought to think, and entertain vain fancies of their peculiar dearness to God, which has emboldened them to what they call intimacies and familiarities with Him, which have proceeded to the height of irreverence, and not seldom even of the rankest blasphemy; and this indeed is to be overjoyed even with religion itself.

We should therefore serve the Lord with fear, as the Psalmist adviseth, and rejoice unto him with reverence ; and in the midst of the most delightful answers of a good conscience, work out our salvation with fear and trembling; remembering that excellent caution of the apostle, (who himself was once in danger of being exalted above measure,) Let him that thinketh he standeth take heed lest he fall1þ.

In short, as the same apostle with great wisdom adviseth, we should rejoice with that coolness and indifferency with respect to these lower goods, as if we rejoiced not, because the fashion of this world passeth away, and nothing is of any long duration here; and all our present joys should be made sub8 Psalm ii. II. h i 2 Cor. xii. 7; 1 Cor. x. 12. I Cor. vii. 30, 31.

ordinate and subservient to those joys we hope for above, and tend thitherward as rivers do to the sea, till they are swallowed up in that vast ocean of delight which is in the presence of God.

He that can thus mix profit and pleasure together, will have learnt the great art of rejoicing; which will make him as happy as this world will admit of, and for ever and completely so in the world to

come.

Wherefore, to conclude this argument, let us, who by the divine goodness are designed for such infinite glory and happiness in the kingdom and presence of God, where splendid mansions are prepared for us by our dear Redeemer, and who at length will come in triumph to receive us to himself, and give us an endless possession of his joy; let us for shame wean ourselves more and more from the sordid esteem of this contemptible earth, and lift up our heads, and raise our thoughts to the place of our true felicity. Let us behave ourselves as becomes those who have the high character of Christians, who are fellow citizens with the saints, and shall hereafter be equal to the angels, and are the adopted children of God, and heirs of glory.

With respect to this world, we are apt to value ourselves too much upon account of birth and quality and estate, and need not be put in mind of living like ourselves, and according to our expectations and reversions; but with regard to the honours of our new birth in Christ, and our glorious reversion above, we betray a contemptible baseness of mind, and sink ourselves much lower than we should do.

Let us so far therefore know ourselves, as to walk worthy of our profession, and have our conversa