in their causeless dejections. But because there are many other cases of the like nature, which the physician of souls will meet with in visiting his neighbours, especially such as are of melancholy dispositions, it may not be improper to mark the principal of them here, and to prescribe the remedies.

Considerations to be offered to Persons under Religious Melancholy.

1. Some truly religious persons are under sad apprehensions of not being in the favour of God, because they find their devotions to be very often cold, their prayers distracted, and their delight in spiritual matters not to be so great and permanent, as their pleasure and satisfaction are in the things of the world.

Now to such as have made religion the great business of their lives, who have endeavoured to cure those distracted thoughts they complain of, and to inflame their souls with divine love, it may be offered, that the different degrees of affection. with which men serve God, do very often depend: upon the difference of their tempers and constitutions; since some are naturally so dull and heavy, as to be little affected with any thing; whilst others are of such a tender make, as to be affected almost with every thing, so as to be soon exalted with joy, or depressed with sorrow that sickness, losses, and all afflictions, and even religion itself, in its long and continual exercise of self-denial and thoughtfulness, do naturally produce such a

tenderness of spirit, that the best of men have never been able at all times to keep their affections at an ́equal height: that the zeal and warmth with which some are affected, is not always an argument of their goodness: that a sensible pleasure in religious exercises, wherein the passions are affected, is not so acceptable to God as a reasonable service: that distraction of thought in the service of God is owing, for the most part, to bodily weakness; and therefore, if we do not give way to it, but do all we can to suppress those wandering thoughts, wè may be assured we shall never be blamed for being subject to that which, by reason of the weakness of our nature, we cannot help: that the first motions of our mind, as it is impossible to hinder them, are reckoned by all divines not to be sinful, provided we do not encourage them.

2. Some are extremely dejected, because, upon strict examination of themselves, they find, as they think, all their religion to be owing to their fears; and fear being a slavish and sordid passion, they are apt to conclude, that all those services which are not the result of a more noble principle, will be rejected by God, since, as he is all love, and goodness, and perfection, he will not be pleased, they think, with any sacrifice, but what is offered by love.

And to this sad purpose, some have interpreted Rev. xxi. 8, to belong to them, where the fearful are joined together with the most abominable, who shall have their part in the lake which burneth with fire and brimstone.

To cure the depraved and unhappy notions of such as these, it may be argued; that it is plain

from Scripture, that the first beginnings of, or movements towards, an holy life, are usually owing to the passion of fear: that to this, both our Saviour and his apostles do all along address themselves in their earnest entreaties of mankind to turn from the ways of sin to God. "Fear him," saith our Saviour, "who is able to destroy both soul and body in hell;" Matth. x. 28; so chap. vi. 15; Mark, xvi. 16. And to this purpose the apostle says, "Work out your salvation with fear and trembling," Phil. ii. 12; and 2 Cor. v. 11, " Knowing the terrors of the Lord," saith he, "we persuade men." And in most of the Scripture proofs, we shall find the chief argument of religion to be urged from a fear of punishment for the neglect thereof: so that to be dejected, and render our lives comfortless on this account, were the most unreasonable extravagance; since this were to suppose, that God hath implanted the passion of fear in us in vain; or, what is worse, only to vex and torment us; and that our Saviour and his apostles, persuading us to be religious from the terrors of the Lord, had deceived and misled us,

And as for that text, Rev. xxi. 8,-"The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone," &c.; it is plain, that by the fearful in this place is meant, either such as refuse to embrace the Christian religion, or who, having embraced it, are afraid to continue steadfast to the end, on account of the cross; and therefore cannot be supposed to have any reference to those who are "working out their

salvation with fear and trembling," according to the direction of the Gospel. Not but that we are to intermix with this fear an entire love and affection to God, to the utmost of our powers.

3. Some very pious but unhappy persons, are grievously tormented with wicked and blasphemous thoughts, so as to fall under the greatest agonies of mind; and often to be so near distraction, as to choose death rather than life.

For the relief and comfort of these, the minister should suggest to them, that such horrid and frightful thoughts are either occasioned through melancholy prevailing over their spirits, and disordering the frame of their minds; or else from the malice of the devil, and the spirits of darkness, who do all they can to shake our faith, and to imbitter the Christian life.

If to the former we ascribe such horrid thoughts, they may be comforted upon assurance, that they will not be imputed to them as their sin, any more than a fever or any bodily distemper will, which they did not willingly procure, and which they have tried all means to remove.

If to the latter, they may be encouraged rather to rejoice; as nothing is a greater sign of their being high in the favour of God, than when they are under the most violent temptations of the devil.

My brethren, count it all joy," saith Saint James, "when ye fall into divers temptations;" chap. i. 2. To that effect, they may be taught to consider, that the way to heaven is justly said to be by the gates of hell: that the "same afflictions are accomplished in their brethren which are in the world," who in various kinds are tempted of the

tempter; 1 Pet. v. 9: that Satan "desired to have Saint Peter to sift him as wheat;" Luke, xxii. 31: that our Saviour himself was tempted by him, and the best of men have always been most obnoxious to his malice; and that to live in carnal security, without any molestations from him, is the most dangerous state: that the being so much concerned and afflicted at such evil thoughts, is a certain argument of a good disposition, since the wicked and profane are rather pleased than tormented with them.

Arguments of this kind are the most proper to be offered to such unhappy persons: but in case their faith and hope be totally overcome by the devil, and they fall into direct despair, it will be necessary then to endeavour the cure of so great an evil and temptation, by the addition of the following exercise:

An Exercise against Despair.

Let the minister suggest to them, that God is not willing that any should perish, but desirous that all should come to his glory: that for this end we were created; that he is so far from being "extreme to mark what is done amiss," that he will not refuse the returning prodigal, nor reject the worst of criminals, upon their sincere repentance that the thief upon the cross is a demonstrable proof of this, and a standing example to prevent the greatest sinner from despair: that if God is so merciful and condescending to the vilest transgressors, much rather may we hope to be pardoned for our weakness and infirmities: for, heknoweth whereof we are made, he remem,