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. God was entirely repugnant to their schemes of na6 tural philofophy, they contented themselves with the. • denial of a Providence; allerting, at the same time, • the existence of gods in general; because they would. * not shock the common belief of mankind, and the. * religion of their country.'

On CH B A R FULNESS. [Spect. No. 381.] I Have always preferred chearfulness to mirthi. The 1 latter I consider as an act, the former as a habit of the mind. Mirth is short and transient, chearfulness fixed and permanent. Those are often raised into the greatest transports of mirth, who are subject to the greatest depressions of melancholy: on the contrary, chearfulness, though it does not give the mind such an exquisite gladness, prevents us from falling into. any depths of sorrow. Mirth is like a fath of light... ning that breaks through a gloom of clouds, and glitia: ters for a moment; chearfulness keeps up a kind of day-light in the-mind, and fills it with a steady and. perpetual ferenity..

Men of austere principles look upon mirth-as too wanton and dissolute for a state of probation, and as Elled with a certain triumph and insolence of heart that is inconsistent with a life wbich is every moment obnoxious to the greatest dangers. Writers of this complexion have observed, that the sacred person who was the great pattern of perfection, was never seen to laugh.

Chearfulness of mind is not liable to any of these exceptions; it is of a serious and composed nature; it does not throw the mind into a condition improper for the present state of humanity, and is very confpi.. cuous in the characters of those who are looked upon as the greatest philosophers among the heathens, , as well as among those who have been deservedly esteemed. as saints and holy men among Chriftians,

If we consider chearfulness in three lights, with re.' gard to ourselves, to those we converse with, and to the great author of our being, it will not a little recommend itself on each of these accounts. The man who is poffefied of this excellent frame of mind, is not only easy in his thoughts, but a perfect master of all the powers and faculties of the foul: his imagination is always clear, and his judgment undisturbed : his temper is even and unruffied, whether in action or folitude. He comes with a relish to all those goods which nature has provided for him, tastes all the pleasures of the creation which are poured about him, and does not feel the full weight of those accidental evils which may befal him.

If we consider bim in relation to the persons whom he converses with, it naturally produces love and good will towards him. A chearful mind is not only disposed to be affable and obliging, but raises the same good humour in those who come within its influence. A man finds himself pleased, he does not know why, with the chearfulness of his companion : it is like a sudden fun-fhine that awakens a secret delight in the mind, without her attending to it. The heart rejoices of its own accord, and naturally fows out into friendfhip and benevolence towards the person who has so kindly an effect upon it.

When I consider this chearful state of mind in its third relation, I cannot but look upon it as a constant habitual gratitude to the great Author of nature. An inward chearfulness is an implicit praise and thanksgiving to Providence under all its dispensations. It is a kind of acquiescence in the state wherein we are placed, and a secret approbation of the divine will in his conduct towards man.

There are but two things, which, in my opinion, can reasonably deprive us of this chearfulneis of heart. The first of these is the sense of guilt. A man who lives in a state of vice and impenitence, can have no title to that evenness and tranquillity of mind which is the health of the soul, and the natural effect of vir

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tue and innocence. Chearfulness in an ill man deserves a harder name than language can furnish us with, and is many degrees beyond what we commonly call folly or madness.

Atheism, by which I mean a disbelief of a Supreme Being, and consequently of a future state, under whatsoever title it shelters itself, may likewise very reas sonably deprive a man of this chearfulness of temper. There is something so particularly gloomy and of fensive to human nature in the prospect of non-exiftence, that I cannot but wonder, with many excellent writers, how it is possible for a man to outlive the expectation of it. For my own part, I think the: being of a God is so little to be doubted, that it is al. most the only. truth we are sure of, and such a truth as we meet with in every object, in every occurrence, and in every thought. If we look into the charactersof this tribe of infidels, we generally find they are made up of pride, spleen, and cavil : it is indeed no wonder, that men, who are uneasy to themselves, should: be so to the rest of the world ; and how is it possible for a man to be otherwise than uneasy in himself, who is in danger every moment of losing his intire existence, and dropping into nothing?

The vicious man and atheist have therefore no prea tence to chearfulness, and would act very unreasonably, should they endeavour after it. It is impossible for any one to live in good humour, and enjoy his present existe ence, who is apprehensive either of torment or of annio hilation; of being miserable, or of not being at all.

After having mentioned these two great principles, which are destructive of chearfulness in their own: nature, as well as in right reason, I cannot think of any other that ought to banish this happy temper from a virtuous mind." Pain and sickness, fame and reproach, poverty and old age; nay death itself, considering the shortness of their duration, and the advantage we may reap from them, do not deserve the name of evils. A good mind may bear up under them with fortitude, with indolence, and with chearfulness of heart. The

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toffing of a tempest does not discompofe him, which he is sure will bring him to a joyful harbour.

A man, who uses his beft endeavours to live according to the dictates of virtue and right reason, has two perpetual sources of chearfulness, in the confideration of his own nature, and of that Being on whom he has a dependence. If he looks into himself, he cannot but rejoice in that existence, which is so lately beftowed upon him, and which, after millions of ages, will be still new, and still in its beginning. How many felf congratulations naturally arise in the mind, when it reflects on this its entrance into eternity, when it takes a view of those improveable faculties, which in a few years, and even at its first setting out, have made fo considerable a progress, and which will be still receiving an increase of perfection, and consequently an increase of happiness? The consciousness of such a being spreads a perpetual diffusion of joy through the foul of a virtuous man, and makes him look upon himself every moment as more happy than he knows how to conceive.

The second source of chearfulness to a good mind, is, its consideration of that Being on whom we have our dependence, and in whom, though we behold him as yet but in the first faint discoveries of his perfections, we see every thing that we can imagine as great, glo. rious, or amiable. We find ourselves every where upheld by his goodness, and surrounded with an immenfity of love and mercy. In short, we depend upon a Being, whose power qualifies him to make us happy by an infinity of means, whose goodness and truth engage him to make those happy who desire it of him, and whose unchangeableness will secure us in this happiness to all eternity.

Such considerations, which every one fould perpetually cherish in his thoughts, will banish from us all that secret heavinefs of heart which unthinking mer are subject to when they lie under no real affliction, all that anguish which we may feel from any evil that actually oppresses us, to which I may likewise add those little cracklings of mirth and folly, that are apter to betray virtue than support it; and establish in us fich an even and chearful temper, as makes us pleasing to ourselves, to those with whom we converse, and to him whom we are made to please.

On the Advantages of a chearful Temper:

(Spect. No: 387:] N HEARFULNESS is, in the first place, the best

promoter of health. Repinings and secret mur. murs of heart give imperceptible strokes to those des licate fibres of which the vital parts are composed, and wear out the machine insensibly; not to mention those violent ferments which they ftir up in the blood, and those irregular disturbed motions, which they raise in the animal spirits. I scarce remember, in my own oba servation, to have met with many old men, or with such, who (to use our English phrase) wear well, that had not at least a certain indolence in their humour, if not a more than ordinary gaiety and chearfulness of heart. The truth of it is, health and chearfulness mutually beget each other; with this difference, that we seldom meet with a great degree of health which is not attended with a certain chearfulness, but very often see chearfulness where there is no great degree of health.

Chearfulness bears the same friendly regard to the mind as to the body : it banishes all anxious care and discontent, sooths and composes the passions, and keeps the foul in a perpetual calm. But having already touched on this last confideration, I shall here take notice, that the world, on which we are placed, is filled with innumerable objects that are proper to raise and .. keep alive this happy temper of mind. • If we consider the world in its subserviency to man, one would think it was made for our use; but if we consider it in its natural beauty and harmony, one

would

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