our mirth, and in our attention to, and endeavours after, wit and humour.

Secondly, Let us suppose the mirth to be innocent, and kept within due bounds; ftill the frequent returns of it beget a levity and diffipation of mind, that are by no means confiftent with that feriousness and watchfulness which are required in Chriftians, furrounded with temptations, and yet aiming at purity and perfection; in strangers and pilgrims, who ought to have the uncertain time of their departure hence always in view. We may add, that wit and humour, by arifing, for the most part, from fictitious contrafts and coincidences, difqualify the mind for the pursuit after truth, and attending to the useful, practical relations of things, as has already been observed in the history of them; and that the state of the brain which accompanies mirth cannot fubfift long, or return frequently, without injuring it; but muft, from the very frame of our natures, end at laft in the opposite state of forrow, dejection, and horror.

Thirdly, There is, for the most part, great vainglory and oftentation in all attempts after wit and humour. Men of wit feek to be admired and careffed by others for the poignancy, delicacy, brilli ancy, of their fayings, hints, and repartees; and are perpetually racking their inventions from this defire of applaufe. Now, as fo finful a motive must defile all that proceeds from it, so the straining our faculties to an unnatural pitch is inconfiftent with that ease and equality in conversation, which our focial nature, and a mutual defire to please, and be pleased, require.

Fourthly, A due attention being previously paid to the foregoing and fuch like cautions, it seems not only allowable, but even requifite, to endeavour at a ftate of perpetual cheerfulness, and to allow ourselves to be amused and diverted by the modeft, innocent pleasantries of our friends and acquaintance, contri

buting alfo ourselves thereto, as far as is eafy and natural to us, This temper of mind flows from benevolence and fociality, and in its turn begets them; it relieves the mind, and qualifies us for the difcharge of ferious and afflicting duties, when the order of Providence lays them upon us; is a mark of uprightnefs and indifference to the world, this infantine gaiety of heart being moft obfervable in those who look upon all that the world offers as mere toys and amusements; and it helps to correct, in ourselves and others, many little follies and abfurdities, which, though they scarce deferve a feverer chastisement, yet ought not to be overlooked entirely.

PROP. LIX.

To deduce practical Rules concerning the Purfuit of the polite Arts; and particularly of Mufic, Painting, and Poetry,

I WILL here enumerate the principal ways in which the three fifter arts of mufic, painting, and poetry, contribute either to corrupt or improve our minds; as it will thence appear in what manner, and to what degree they are allowable, or even commendable, and in what cafes to be condemned, as the vanities and finful pleasures of the world, abjured by all fincere Christians.

First, then, It is evident, that most kinds of mufic, painting, and poetry, have close connexions with vice, particularly with the vices of intemperance and lewdnefs; that they reprefent them in gay, pleafing colours, or, at least, take off from the abhorrence due to them; that they cannot be enjoyed without

evil communications, and concurrence in the pagan fhew and pomp of the world; and that they introduce a frame of mind, quite oppofite to that of devotion, and an earnest concern for our own and others future welfare. This is evident of public diverfions, collections of pictures, academies for paintings, ftatuary, &c. ancient heathen poetry, modern poetry of most kinds, plays, romances, &c. If there be any who doubt of this, it must be from the want of a duly ferious frame of mind.

Secondly, A perfon cannot acquire any great skill in thefe arts, either as a critic, or a mafter of them, without a great confumption of time they are very apt to excite vanity, felf-conceit, and mutual flatteries, in their votaries; and, in many cafes, the expenfe of fortunes is too confiderable to be reconciled to the charity and beneficence due to the indigent.

Thirdly, All these arts are capable of being devoted to the immediate fervice of GOD and religion in an eminent manner; and, when fo devoted, they not only improve and exalt the mind, but are themfelves improved and exalted to a much higher degree, than when employed upon profane fubjects; the dignity and importance of the ideas and scenes drawn from religion adding a peculiar force and luftre thereto. And, upon the whole, it will follow, that the polite arts are scarce to be allowed, except when confecrated to religious purposes; but that here their cultivation may be made an excellent means of awakening and alarming our affections, and transferring them upon their true objects.

PROP. LX.

To deduce practical Rules concerning the Pursuit of Science.

BY the pursuit of science I here mean the investigation of fuch truths as offer themfelves in the study of the feveral branches of knowledge enumerated in the first part of this work; philology, mathematics, logic, hiftory civil and natural, natural philofophy, and theology, or divine philofophy. Now here we may obferve,

First, That though the purfuit of truth be an entertainment and employment fuitable to our rational natures, and a duty to Him who is the Fountain of all knowledge and truth, yet we must make frequent intervals and interruptions; elfe the ftudy of science, without a view to GoD and our duty, and from a vain defire of applaufe, will get poffeffion of our hearts, engrofs them wholly, and by taking deeper root than the purfuit of vain amufements, become in the end a much more dangerous and obftinate evil than that. Nothing can eafily exceed the vain-glory, felf-conceit, arrogance, emulation, and envy, that are found in the eminent profeffors of the sciences, mathematics, natural philofophy, and even divinity itself. Temperance in thefe ftudies is therefore evidently required, both in order to check the rife of fuch ill paffions, and to give room for the cultivation of other effential parts of our natures. It is with these pleafures as with the fenfible ones; our appetites muft not be made the measure of our indulgencies; but we ought to refer all to an higher rule.

Secondly, When the purfuit of truth is directed by this higher rule, and entered upon with a view to the glory of GoD, and the good of mankind, there is no employment more worthy of our natures, or more conducive to their purification and perfection. These are the wife, who in the time of the end fhall understand, and make an increase of knowledge; who, by studying, and comparing together, the word and works of GOD, fhall be enabled to illuftrate and explain both; and who, by turning many to righteoufness, fhall themselves bine as the ftars for ever and ever.

But we are not to confine this bleffing to those who are called learned men, in the usual sense of this word. Devotion, charity, prayer, have a wonderful influence upon thofe who read the fcriptures, and contemplate the works of creation, with a practical intention; and enable perfons, otherwife illiterate, not only to fee and feel the important truths therein manifefted, for their own private purposes, but to preach and inculcate them upon others with fingular efficacy and fuccefs.

PROP. LXI.

To deduce practical Rules concerning the Ignorance, Difficulties, and Perplexities, in which we find ourfelves involved.

THESE are pains, which ought to be referred to the head of imagination, as above noted; and which therefore require to be confidered here. But it muft alfo be obferved, that felf-intereft has no fmall share in increafing these pains; our ignorance and perplexity occafioning the most exquifite uneafinefs to us