them a more beneficial direction. And if at any time an air of sadness is discernible on the countenance of the Christian, it may be explained without concluding that he is unhappy.

If the inquirer would judge by comparison between the joy and happiness of the Christian, and the joy and happiness of the worldly man, he might perhaps have some of his mistakes removed. A worldly man's happiness should be estimated according to the habitual state of his mind and appearance, and so should that of the Christian. No one could justly pronounce that a happy man, who is so only in the midst of jovial companions, in the excess of intemperance, in the excitement of the ball-room, or in the willing delusions of the theatre. These are only the accidents of his life, only moments of his existence, mere adventitious circumstances; which seldom, if ever, produce joy in the reflection, nay, which very often in the re-action are productive of unhappiness. It is wiser to see him at home, in retirement, in moments of reflection, in seasons of suffering, in the hour of death, and then to decide. Neither should the Christian be pronounced melancholy, because his countenance may sometimes be sad; because he abstains from pleasures which worldly men pursue, and find necessary to their happiness; and because his joys and gratifications are not all drawn from earthly objects. He may have just cause for sadness, in seeing men rushing into destruction; he may, he ought to have melancholy feelings, when he beholds some who are dear to him, by the ties of nature and ear

ly associations, endangering their everlasting happiness, by walking in the ways of transgression. To be cheerful while dwelling on themes like these, would indicate any thing but a right or desirable state of mind. But, let it be observed, that it is not so much on his own account that he is sad, as on account of others. An infidel philosopher once said, "he never knew a religious man who was not melancholy." A Christian bishop replied, "that the sight of him would make a devout person melancholy at any time."

In like manner, to decide correctly respecting the Christian's happiness, you must view him at home, in retirement, in the midst of his family, in moments of reflection, in seasons of suffering, or in the hour of death, and it will be found that he is happy. That melancholy feelings, if not unknown, are transient as the passing cloud, and that sadness of spirit, though sometimes felt, soon gives place to settled, solid joy.

Surely the inquirer ought to be cautious in receiving the estimate of ungodly men with reference to the Christian. Let him not be deceived by the cant of the world. Let him not pronounce the Christian unhappy, who, in moments when melancholy and gloom are the companions of wicked men, experiences the sunshine of joy, and the consoling influence of the Gospel. Let the inquirer remember the history of his own mind. His conscience can readily testify, that, though he had often the appearance of joy while walking in the ways of sin, yet he was not happy. He will thus be better able

to judge correctly respecting the comparative happiness of the Christian and the unbeliever.

But while thus referring to the false estimate which the world forms concerning the good man, there is no wish to conceal or to explain away the fact, that there are some real Christians who present an almost habitual appearance of melancholy and sadness to their fellow-creatures; that, in short, religion does not appear to make them cheerful and happy; so that, instead of attracting men to religion by its delightful effects, they repel them by their woe-begone countenances.

It is indeed matter for unfeigned regret, when any who are called by the name of Christ present such an appearance. There are many reasons, however, which may account for all this, without in the smallest degree blaming the religion of the Bible. Nay, we are bold to affirm, that the genuine and common effect resulting from the possession of real religion is the production of joy, the dispelling of those fears which distress the mind, and which mingle gall in the cup of earthly enjoyments.

We shall only mention two reasons which, in most cases, will account for the appearance of melancholy in religious persons.

The first is the natural temperament of the mind, frequently accompanied with some bodily disease. The individuals so afflicted, though Christians, are often subject to depression of spirits; gloomy thoughts take possession of their minds; they view every object through a distorted medium, and fancy the existence of evils which are only to be found in

their own imaginations, while the existence of real good in their earthly lot sometimes yields no joy. Even the bounties of Providence and the blessings of divine grace sometimes fail to impart satisfaction and peace to their minds. That on a superficial view of the subject, such persons give an unfavourable representation of the effects of true religion, we are ready to admit; but upon examination it will be found, that those who are readiest in blaming religion, are most unwilling to make allowances for physical disease operating on the mind. It would be more honourable for such individuals to acknowledge that in many cases the effects referred to existed before religion was either known or loved.

Suppose that the persons, naturally of a nervous and melancholy temperament of mind, had remained in ignorance of God, would they have shown less of gloom in their appearance? It is hardly possible to imagine this. It might have been that some of them, anxious to get rid of depression of mind, would have rushed into indulgences which would have yielded a momentary relief; but the re-action would have been terrible, and the gloom would have been fearfully deepened. It may indeed be safely asserted; and the Christians referred to will be ready to acknowledge the truth of the remark, that their gloom has been materially lessened since they became acquainted with divine truth; that to it they are indebted for the gleams of comfort they have enjoyed; and that if they had been destitute of their present religious views, they must, of all men, have been the most miserable.

It is too much to expect from religion the entire removal of a tendency to melancholy in the minds of men. It should not be forgotten that religion. does not destroy the natural disposition; it indeed controls, directs, and purifies, but substantially the individual who believes in Christ retains his natural temperament of mind. Religion does not destroy the identity of the believer, but exhibits its influence in giving him a new and holy bias. It imparts principles and motives which habitually control the evil propensities of the heart. If there is indeed any thing that can remove depression and heal the diseases of the mind, it is the knowledge and love of true religion; so that if these effects are not produced in a greater degree, the blame rests with the Christian. There is unquestionably in the cases of some good people too great a yielding to this mental weakness; there is not a sufficient activity, either in the exercise of their minds respecting religion, or in promoting the great objects of Christian benevolence. They are in danger of cherishing too much of the spirit of selfishness, and forgetting in their own personal feelings the real miseries and ignorance of multitudes around them. It is indeed one of the besetting sins of such persons, that they do not resist the evil as they should do, but rather seem willing to yield up their minds to thoughts of sadness and distress.

Such conduct has a tendency to injure true religion. It furnishes the men of the world with plausible assertions against it, and produces even on the minds of inquirers, anxiety and uncertainty.