The Government and Improvement of Mirth, Sermon 2

The Government and Improvement of Mirth · Sermon 2

p. 43SERMON II. Of MIRTH Carnal and Vicious.

James V. 13.

— IS ANY MERRY? let him Sing Pſalms.

I have ſpoken of that Civil and Natural Mirth, which is decent in a Chriſtian, and occaſionally a duty.

I now proceed to ſay,

II. That there is a Carnal & Vicious Merriment, to be condemned, abhor'd and avoided. All ſuch Rejoycing is p. 44Evil, and Sorrow is better than ſuch Laughter; wherefore this Apoſtle in another place calls upon ſuch Merry fools to be afflicted and mourn and weep, to turn their Laughter to Mourning, and their Joy to Heavineſs. There is a Laughter, of which the Wiſe Man cou'd not but ſay — It is Madneſs, Tranſporting the Mind beyond the bounds of Sobriety & Reaſon; and there was a Mirth too in his dayes of which he ſaid, What does it? It does no Imaginable good, but much hurt. This Unprofitable and Pernicious Mirth I ſhall endeavour to lay before you and deſcribe the ſeveral kinds of it.

1. From the Meaſure. 2. Manner of it. 3. The Timing it. 4. The Object, Cauſe or Reaſon of it. 5. Its ill Effects.

I. The Meaſure of our Mirth may be Prodigal and Intemperate. There is a Mean to be kept in all things. No Exceſs is Innocent. Mirth may be p. 45Immoderate in the degree of it: Exceſſive loud it ſometimes is, and ſometimes exceſſive long. The firſt▪ is too often to be heard in Taverns, when Drink has intoxicated men and baniſh'd Reaſon and Sobriety. They chant to the ſound of the Viol, but their own Voice moſt criminal. Inferiour Mariners eſpecially do give themſelves this Offenſive licence: the Noiſe argues a Tube; hollow Creatures that have nothing within 'em; no Grace, Wiſdom, Conſideration or Tho't: A Gag is their proper and due puniſhment.

Length alſo is a frequent Exceſs, and commonly is with the other▪ increaſing the Guilt and Miſchief. Some ſpend the whole day in a Rant, and continue the Dinn from Morning to Evening. Thus precious Time is waſted in Madneſs and Riot: that Time which ſhou'd rather be redeem'd in Retirement▪ and deep Reflections in Silence on their horrid Sins. Men conſume p. 46their days in vanity, and keep Conſcience ſtunn'd till they paſs into their Graves; Death cures their Madneſs, and at laſt they are in a State of Silence.

In Short, That Mirth is immoderate, which exceeds the Intention of Nature. 'Tis deſign'd to refreſh our Spirits in our work, and not to tire 'em and unfit for it. It is eaſy to over-doe & get a habit of Lightneſs: & then the Headſtrong beaſt, us'd to liberty, won't endure the rein again; takes the Bitt in its teeth, and none knows the Compaſs of its Career. So hard is it to ſtop & reclaim a Libertine & Extravagant.

II. There is often a variety of Sin in the Licentious Manner of expreſſing our Mirth. 'Tis ſometimes Proud, ſometimes Profane, ſometimes Wanton & Fleſhly. Pride puts on a very Pleas'd face when it ſcorns, derides and inſults: Diſdain is fleer'd from the Eye, and Contempt is in the Smile; tho' p. 47indeed Envy and Spite are underneath the paint; the Look is pleas'd eno' and Gay, but 'tis only Diſguize, a forc'd laugh while a man's gall'd and mad at the heart. Profane men Swear alike and Curſe, imprecate and blaſpheme, whether they are angry or pleas'd, in earneſt or in jeſt. A kind of Merriment as Impertinent as it is Impious: that a Wretch can't be over-joy'd to ſee a Friend but he muſt curſe him, and every cup of drink he gets he damns himſelf he's ſo pleas'd, and blaſphemes God the Giver of it. The Wanton mans Mirth is Ridiculous. He layes aſide the Man, and the Gravity of Reaſon, and acts the part of a frolick Colt: He roars and frisks and leaps; and lies and throws firebrands in Jeſt. Finally, the Fleſhly mans Mirth lies in obſcene jeſts and drunken revels. There is a fooliſh Jeſting, which the Apoſtle names with Filthineſs, and oppoſes it to the giving of thanks; he ſayes of it that p. 48'tis not convenient, which might ſeem a mild Cenſure, but that he preſently adds a vehement Inhibition of it, That it be not once named among us as becometh Saints, Eph. 5.3, 4. Frothy Wit is unſavoury and ſhou'd be inſipped. The talk is not Seaſon'd with Salt, to miniſter Grace to the hearers, and is flat and taſtleſs to a chaſt and healthful Soul. But above all kinds of vain Mirth deliver me from the Drunken Club, who belch out noiſy Ribaldry rank of the foul lees within. Nabals Mirth, and Folly is in it: 1 Sam. 25.36. His heart was very Merry within him, for he was very drunken. Wine is Miſchievous when it inflames Rage, but nothing is ſo Nauſeous as a Merry Drunkard: A ſickly ſight that no Satyr can ſeverely eno' expoſe: So ridiculous and fulſome that it wou'd provoke one to renounce Mirth for ever. "Gaudent Pii, garriunt Ebrii, the good man rejoyces, the drunkard drivels. The fleſh does thus pollute our Mirth, p. 49and the Manner of expreſſing it is foul and licentious.

III. Mirth ill Tim'd may for that Reaſon be Sinful and Vicious. To every thing there is a Seaſon, — a time to weep, and a time to laugh. Therefore that which is decent and lawful to day, may poſſibly become indecent and unlawful to morrow. Times of Affliction are proper for Humiliation and Mourning; Mirth were indecent under Mournful Providences. Ezek. 21.10. Shou'd we then make Mirth? ſcil. When the Sword is ſharp'ned and furbiſhed for ſlaughter: i. e. a time of Publick Judgments on a Land is no time for Merriments among them. Sorrows are forc'd on 'em: Iſai. 24.7, 8. All the Merry-hearted do ſigh, the Mirth of Tabrets ceaſeth, the noiſe of them that rejoyce endeth, the joy of the Harp ceaſeth, they ſhall not drink Wine with a Song, &c. God cauſes to ceaſe from a Place the Voice of Mirth & the Voice of gladneſs. p. 50Jer. 7.34. Joy is taken away from the plentiful field, & the wine-preſs is no more to be trod with ſhouting. Some are too ſtout and ſtubborn to bend before Divine Judgments; their Jollity is a high Contempt and Provocation of the Holy God; New woes hang over ſuch, Amos 6.1, 4, 5, 6. Wo to them that are at eaſe in Zion, — that chaunt to the ſound of the Viol, — that drink wine in Bowls, — and are not grieved for the Affliction of Joſeph. Utter deſtruction is threatned to ſuch, Iſa. 22.12, 13, 14. In that day did the Lord God of Hoſts call to weeping, and to mourning, and to baldneſs, and to girding with ſackcloth; And behold joy and gladneſs, ſlaying Oxen & hilling ſheep, eating fleſh and drinking wine: — And it was revealed in mine ears by the Lord of Hoſts, ſurely this Iniquity ſhall not be purged from you, till ye die, ſaith the Lord God of Hoſt.

Moreover, Mirth does no ways agree to a Faſt-day. Iſai 58.3. In the day of your Faſt ye find pleaſure. p. 51Nor common Mirth to the holy Sabbath, v. 13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleaſure on my holy day, & call the Sabbath a delight, the Holy of the Lord & Honourable, and ſhalt honour him, not — finding thine own pleaſure, &c. Sports and Paſtimes are deteſtable on the Lord-Day, whoever tolerate and authorize 'em: Work and Labour is rather ſufferable; for to make it a Play-day is worſe than not to make it a Reſt. More abominable yet is it to ſee People on the Merry-pin in the very Exerciſes of Worſhip; which is to affront the Great God to his very Face, and in his Houſe, which he has commanded us to Reverence, as well as to Sanctify his Day. Yet we too often ſee People bring vain and light minds thither. Some can Play and Laugh, as well as others Sleep, under that Word, which we ſhou'd Tremble at, becauſe we muſt be judged by it. How rude is it as well as p. 52Profane, not to put on Gravity and Reſpect in Gods awful Preſence, which we do when we come before any Superior on Earth! the God, the Lord our Maker, whom we ſhou'd bow down and kneel before, whom we ſhou'd Serve with fear, and Rejoyce in with Trembling! Only Spiritual joy becomes the Sacred Place & Seaſon.

Again, The Houſe of Mourning is no place to be Merry at. Chriſtianity requires us to weep with thoſe that weep. A Corpſe and a Grave ſhou'd miniſter ſerious and devout tho'ts to us, and ſober behaviour becomes a Funeral.

To conclude, A Graceleſs State is no condition for much mirth. A hard ſaying, and who can bear it? May not an Unregenerate man be allow'd to laugh? Is it a Sin to be merry before we are Converted? I mean no ſuch thing, 'tis a tender point & muſt be warily guarded.

It is eaſie to obſerve, that there is too much and Inordinate mirth among p. 53Unregenerate men. All exceſs of wantonneſs is to be ſeen among them, as if they had taken offence at Sobriety, and abjur'd all Rules of Reſtraint: ſo that confeſſedly the fault lies on this ſide, & here's the danger; Levity being one fruit of Natural Corruption.

Yet Occaſional Mirth in moderation is Innocent in all men: Elſe Nature it ſelf muſt be quarrell'd with, which has fram'd and invincibly diſpos'd us for it; and has made it one diſtinction of mankind from Inferior Creatures.

Moreover, There is a Quiet and chearfulneſs which is neceſſary to the preſervation of Nature: and without which we never ſhall in any good meaſure diſcharge the Duties of our Reſpective Places. Now to be ſure we may not deſtroy Nature, nor neglect Duty on any ſuch pretence as this,—I have no right to be merry.

But yet the Graceleſs Perſon, upon p. 54a ſober conſideration of his State, muſt needs confeſs that he has no reaſon for any more mirth than is neceſſary to theſe Ends. For let him but conſider what his State is and what his danger: that he is in the broad way to Hell, and under the heavy Curſe of God; and is this a condition for him to be merry in? Shou'd we countenance it in a Criminal under Condemnation? Or like to ſee a Miſerable behave himſelf ſportively as he is drawn to the Gallows? In like manner, rather ſhou'd Anguiſh and Horror ſeize the Sinner. Delight is not ſeemly for a fool. The Earth may well be diſquieted for this, A Fool when he is filled with meat; & bounds upon it like a fed horſe. 'Tis eno' to draw tears from a ſober Beholder, to ſee the outrageous Extravagancies of ſome wild & careleſs, frolick people in a doleful, unſanctify'd State. But ſo much of Unſeaſonable Mirth.

p. 55IV. Mirth ill Plac'd becomes Sin: 'tis evil with reſpect to the Object, Cauſe, or Reaſon of it; and is either altogether idle and impertinent, or malicious and miſchievous, or profane.

1. Idle and Impertinent Mirth is evil, which is ſquander'd away we know not on what, nor wherefore. No reaſon can be given of it, no cauſe aſſigned: 'Tis an unaccountable Blithneſs and Jollity, common to many, they know not why, but becauſe they are in a frolick. 'Tis a Noiſe without ſenſe & meaning, without deſign, and void of Harmony: Eccleſ. 7.6. As the crackling of thorns under a pot, ſo is the laughter of the Fool. 'Tis below the Reaſon of a man, who is (or ſhou'd be) an Agent by Counſel, and ſhou'd be able to aſſign ſome ſufficient cauſe for all his actions; know why he laughs, and why he weeps, and not like a Horſe that has no underſtanding, p. 56frisk and leap & bound in a lawleſs tho'tleſs Range. A wiſe man pities and bluſhes for ſuch Freaks of others: And Nature teaches us to think it a calamitous ſight, when we have beheld a poor Natural ſit laughing at his Straws. There is a Diſeaſe that ſhows it ſelf in ſtrange and unreaſonable Fitts of laughing & weeping, but altogether as unhappy & compaſſionate as ſome other Maladies: So is Idle Mirth the Diſeaſe of many a vain heart; a ſymptom of a ſickly Soul, which every amuſement of the fancy commands, & toſſes about at pleaſure.

2. Malicious & Miſchievous Mirth is very wicked. It is a ſport to a fool to do miſchief, he plays with pointed Arrows and Death. His Mirth is injurious and cruel.

He is glad at Calamity, it may be; is merry in the ſufferings of others, and ſayes—Aye, ſo we would have it. This is equally againſt Nature and p. 57againſt Chriſtianity, for both do teach us to weep with them that weep. Job deteſted the Barbarity, (Job. 31.29, 30. If I rejoyced at the deſtruction of him that hated me, or lift up my ſelf when evil found him:—) & good men have ſufficiently felt it; therefore does the Church complain ſo bitterly of the wicked pleaſure of her Enemies; they have heard of my trouble, and are glad that thou haſt done it; they paſs by and clap their hands; and in like manner does the Pſalmiſt grievouſly reſent it, In mine adverſity they rejoyced, yea the Abjects gathered themſelves together,— Lord let them not rejoice wrongfully, nor wink with the eye.

Too often people make ſport at the defects of others, whether Bodily or Intellectual: this alſo is cruel and uncharitable Mirth. 'Tis abuſive & inhumane to make merry at anothers Infirmity, & much more his Miſery. A very odd fault, that an Infelicity, and not procured p. 58neither by enormous luſts, as ſometimes men are the guilty Authors of their own griefs, ſhou'd be made ſuch a matter of laughter! That if a poor Innocent, (as ſome Nations very humanely call 'em) a Miſerable whom God has deprived of underſtanding, do but paſs along the Streets, a troop of rude Boyes are after him, abuſing him, & making themſelves cruel ſport; when as they ought rather to weep in pity, and think with themſelves,— Did not he that made me in the womb make him?—

I might note alſo that there is the malicious Joy of the Defamer and Backbiter; the huge ſatisfaction of the Detractor if he can blaſt a name which he ſpites. Envy alſo conceives a baſe Joy, & is highly gratify'd in anothers loſs; as the Devils high ſatisfaction was, to raine a happy world, and to make another Race of Beings miſerable as himſelf. Finally; Perſecutors pleaſe p. 59themſelves in Blood. The Mourning of Rama, and the ſhrieks of Smithfield, are muſick to ſome ſavage hearts. The Guilt of Antichriſt, all whoſe Gayety and Pomp & Pleaſures have been bought with blood, or ſwam to thro' it.

I will ſumm up this Head, of barbarous Mirth, in the ſad Inſtance of Sampſon. His Indiſcretion & Sin had deliver'd him into the hands of the Philiſtines, & they had bound him and put out his Eyes; upon which they had a great Holyday appointed to offer a great Sacrifice unto Dagon their god, and to rejoice; and when their hearts were merry, they call'd for their poor Captive to make 'em ſport. 'Twas like the reſt of their bruitiſh Religion, and juſt as croſs to true Goodneſs, as their ſtock Dagon was to the true and living God, the Immenſe Spirit. In this he was a Type of our Bleſſed Saviour, who going to his Croſs and upon it, was derided & p. 60reviled by the rude Mob. The laſt Inſtance this of cruel and malicious Mirth, when it inſulted the Meek and Innocent Lamb of God: O fatal and impious pleaſantry of the bruitiſh ſtupid Guards, when they dreſt the King of Heaven and Earth in ſcorn of his Kingſhip, and bow'd the knee to him in Mockery! No doubt, they were wondrous merry at their inſolent and barbarous Game, & the Hall ſhook with their Hoots and roaring. This is the Mirth that is malicious and miſchievous, unmerciful and injurious to our Neighbour.

3. There is an ill-plac'd Mirth which is yet more ſtrictly to be called Profane. Either when Sin or when Goodneſs is the Object, Reaſon and Cauſe of it.

Firſt, Mirth is profane when we make our ſelves merry with Sin. Sin calls for Horror and not Laughter, for tears and not ſport: yet 'tis a common thing for Fools to make a p. 61mock of Sin. Prov. 14.9. And that ſometimes their own Sins, & ſometimes the Sins of others.

1. It is very profane to make our own Sins the reaſon or matter of our Mirth; inſtead of afflicting our Souls for them. Yet this men are often guilty of three ways more eſpecially.

1. Profane men pleaſe themſelves in Projecting Iniquity. They raiſe to themſelves a Scheme of what they will do, and the Pleaſure they ſhall find in it, and ſo their fancies are tickled before-hand with what their Imagination paints, and their Wiſhes have realiz'd. Thus Murderous Eſau. comforts himſelf with the ſweet Revenge he purpos'd, Gen. 27.41. Behold the days of Mourning for my Father are at hand, then will I ſlay my Brother Jacob. His heart conceiv'd a wicked Joy in Imagining this almoſt worſt of Crimes. The Oppreſſor and Robber devour all the ſweets of Gain before-hand, p. 62Prov. 1.11, 13. — They ſay, Come, let us lay wait for blood, let us lurk privily for the Innocent without Cauſe, let us ſwallow them up alive as the Grave;— We ſhall find all precious Subſtance, we ſhall fill our Houſes with ſpoil. A delicious Morſel this, on the hopes of which the hungry dog will ſmile and live a great while. The Rich Fool in the Goſpel ſtrangely pleas'd himſelf in premeditating a long Life of Senſuality and Luxury: the gay proſpect tranſported his ſunk Soul: St. Luk. 12.19. I will ſay to my Soul, Soul, thou haſt much Goods laid up for many years; take thine eaſe, eat, drink & be merry. And ſo I might ſhow of the Lewd Heart too, what Scenes of pleaſure it paints to it ſelf, what charming Images it forms and gazes at, and enjoyes! the Joy of this Sinner is all in Projection, he fancies things that are not, and promiſes himſelf what none can give. So the Impudent Solicitreſs whom Solomon ſpeaks of, gave her p. 63Temptation, the gayeſt Outſide that cou'd be,— She tells of the Tapiſtry, and Carved Work, & the Fine Linnen of Egypt, wherewith ſhe had deckt her Bed; the Myrrhe, the Aloes, and Cinnamon that perfum'd it, and all to flatter the Simple One with a fond Expectation of a Fill and long Solace of Love. This is the Vile Joy of the Projection of Sin.

2. Profane men find a Superior Joy in the Compaſſing & Committing Sin. Juſt then their hearts are full of Satisfaction, and they greedily ſeize their Prey: they Sin in the Heat of blood, while their deſires violently carry them to the forbidden Object; the Sinner is heated & Athirſt, drinks eagerly and is pleas'd with his draught; the Stollen waters are ſweet, his luſt inflaming him as a Feaver within, & tho' the Drought be Unnatural & Mortal, yet its pleaſant to quench it. This is the Criſ… of their Joy, as it is of their Diſtemper, rais'd to the top of their wicked p. 64Deſires. So the Intemperate man looks on the Wine in the Glaſs, and Praiſes its Colour and its Spirits, and when he has ſufficiently raiſed his Own, he lifts up the baneful draught to his Mouth. So do the Unjuſt ſnatch and graſp at wicked Gains, and you may ſee their delight in their Eagerneſs after 'em, even tho' Conſcience & Fear check the bold Robber, & he tremble in the attempt, as it is common to ſee them. So the Luſtful Amnon ruſh'd with mad deſire on his Rape & Inceſt, had what he ſo long pin'd after, pleas'd for the moment the curs'd act was perpetrating, but ſtung with bitter Loathing and Remorſe immediately for it.

3. Profane men remember and call to mind their Sins with a wicked pleaſure. It is ſweet to 'em in the Review, they act over again in Imagination paſt Exceſſes which they cannot again come at; as ſome Creatures fetch up the food they eat & Chew, p. 65the Cud; only they are Clean Beaſts, and ſo too good for a compariſon here. How Merry are Impenitent men very often in reciting the vain, the leud, the malicious Paſſages of their Lives? the Injuries they have done to ſome, the Contempts to others! glorying in their ſhame and diſhonour, to ſet the Club a laughing. What a Prize has this been ſometimes tho't, and what a Conteſt and Vying has there been to carry it? to that degree that many in the World will bely and defame themſelves, and pretend to Impieties which they never had Opportunity for, for the pleaſure and delight of being tho't Vile. Others who have out-liv'd their Sin, but not the Will to it, can only ſurfeit on the Remembrance of it; and nothing is more ſickly as well as hydeous than the fulſome ſprightly talk of ſome Aged People, about the Sins of their Youth. They ha'nt loſt the Reliſh of their long acted follies, and impotently p. 66ſhew their Will & Joy, tho' to be compaſs'd no more. This is Profane Mirth indeed! & we may well be ſtruck with Horror at it, that mens Sins ſhou'd miniſter it, when they call for their moſt bitter Sorrows, or will lead to endleſs Wailings.

2. It is alſo a Profane thing to make the Sins of Others our Sport. Which men too often do under a double Character, either as Friends, or as Enemies.

1. There is a Profane Approving of Anothers Sin, which is the Guilt of wicked Friends and Companions. This is Evil, and juſt croſs to the Holy Temper of the Pſalmiſt, I beheld Tranſgreſſors and was grieved. Yet there are ſuch Merry Clubs, where the Envy'd & Crown'd Hero is he that can tell of moſt ſingular Villanies, and number up moſt daring Crimes: and well may he be the moſt admired (but deteſted) Monſter among them. So (they ſay) p. 67the Devil meets his devoted Tribe of Malice, to hear who has moſt Serv'd him, and is likeſt to him, and there beſtows the Infamy of his Commendation. And theſe are ſome of his moſt natural & finiſht Children, the laſt brand of a Reprobate Mind, and evidence of Vile Affections, who knowing the Judgment of God, that they that do ſuch things are worthy of Death, not only do the ſame, but have Pleaſure in them that do them.

2. There is a Profane Inſulting Anothers Sin, the Malicious Joy of an Enemy. A man loſt to that Chriſtian Charity, which rejoyces not in Iniquity, 1 Cor. 13.6. So contrary alſo to that Expreſs Precept, Prov. 24.17. Rejoyce not when thine Enemy falleth, and let not thine heart be glad when he ſtumbleth. Yet ſuch there are who have no greater pleaſure than to twitt, and caſt anothers Sin in his teeth; or if they ever hear him commended, then to Object it with a wretched ſpite. How contrary this p. 68is unto the Merciful Spirit of our Saviour, might be ſhown from many Paſſages of His Glorious Life**John 8.10, 11. Luk 7.39, 40. &c. John 20.15.21.15.John 8:10John 8:11Luke 7:39Luke 7:40John 20:15John 20:21, as well as from the Tenderneſs of the Covenant of Grace to the greateſt Sinners upon their Repentance. There are thoſe alſo that hate Religion and all that Profeſs it, and have no greater Joy than to hear of a Profeſſor falling into any Scandal; it is Sugar to their Cups to make a Sober man Drunk, & they lay it up as a Memorable Feat, and for a ſufficient Triumph all their Life long; nay and it may be as a doughty, Eternal, Unanſwerable Argument againſt God and His Worſhip for Evermore.

This is the firſt kind of Profane Mirth, to make merry at Sin; whether it be our own, or other mens Sins.

p. 69Secondly, It is equally Profane to make Religion and Goodneſs the Object of our Mirth: to Play and droll on things Divine and Sacred. And this is either Blaſphemous or Contemptuous.

1. There are ſuch daring Wretches as can make themſelves merry in Blaſphemies. It is dangerous to have one light tho't of God, or of his Word: Unbelieving Sarah laugh't at the Incredible Promiſe of her Pregnancy, but was ſeverely rebuk'd for it. Yet in our dayes ſome horrid Creatures dare to do much more than this comes to; they dare to Ridicule the Doctrines of Reveal'd Religion, & the Godhead of Chriſt our Saviour in particular, if not the very Being and Providence of God. What their Grovling Reaſon can't comprehend, or what their filthy Luſts oppoſe, they ſet their paltry Wits to expoſe. And now all Revealed Religion muſt bear their ſaucy p. 70Banter; for ſo indeed our Modern Deiſts have been prodigal of Witticiſms at the Expence of Scripture; and no Merrier fools than theſe conceited Deſpiſers of the Myſteries of Chriſtianity. So the Wits at Athens mockt at the Reſurrection, and St. Peters Scoffers at the Promiſe of the Second Coming of Chriſt; and no doubt but he was in a Rapture who once askt a Chriſtian, what the Galilean was a doing, & receiv'd this anſwer, that he was preparing a Hell for Scoffers. Such mad fools play with the Thunder, and clap hands at their Imaginary Judge, as if he were but a Name, and the ſubject of ſome Romance. They do daily what the barbarous Jews did once to him on the Croſs, revile him with a wagging head, art thou he that muſt ſave us? But this ſport won't laſt long; the Judgment Day will effectually ſtop it.

2. There is a Profane Contempt of Sacred Things, which helps the Scorner p. 71to a great deal of vile Mirth. I know that thoſe whom I now accuſe will plead Not Guilty, and try to excuſe themſelves from Contempt: they forſooth own a God and his Providence and his Word, and reverence them all; only indeed they have flights of Wit which ſome people are too grave and dull to be pleas'd with: but this pretence of Reſpect won't paſs, when Contempt is plainly expreſſed. As,

1. To promote Mirth ſome are often making Alluſions unto Texts and Phraſes of Sacred Scripture. As if there could be no finiſht piece of Farce except the Bible be hal'd in and burleſqu'd! this paſſes for the Quinteſſence of Wit with ſome, and it is eaſily to be obſerv'd of them, that let another talk with ten times the Fineſs and Quickneſs without ſuch Alluſions, and he may paſs for a ſenſible man it may be; but let a rude Dunce blunder out a ſcurrilous P…n in Scripture-language, p. 72and they burſt out and clap hands. Good God! that a Chriſtian ſhou'd treat his Bible thus, which a Turk wou'd not his lend Alcoran! Is it, that nothing is ſerious and Holy! that the Inſpiration of the Holy Ghoſt can't be polluted! that any foul Mouth has licence to take the pure words into it! has God ſpoken what is Ridiculous, that it ſhou'd ſo entertain us with Laughter! Verily, 'Tis becauſe the Scripture is ſo very pure; therefore the rooted corruption in Mankind luſts ſo mortally againſt it, while it bears with the Alchoran becauſe of the Mixtures of Filthineſs in it.

2. The Merry Sinner proceeds on in the next place to ſcoff at a Serious Profeſſion. And then the Puritan is dreſt up a Merry-Andrew, & a Fools Coat is patcht together of a thouſand lies and calumnies. Or if a Story or two be got of a Devout Perſons Impertinence, then woe be to Sobriety and Godlineſs! it and its p. 73Votaries ſhall ſuffer for the Indiſcretion of a weak Brother, and the Hoot follows at the Nonſenſe of all that are not as looſe as themſelves; as if they wou'd ſhake down the Churches, as Faith once did the Walls of Jerico by a ſhout. But more eſpecially, Woe be to the Church-Member, who muſt now be content to be a Knave and a Fool, and like ſome Martyrs of old, be dreſs'd up to be worry'd without pity, nay with all the rude pleaſures of a Bear-baiting. Indeed if the world had not often found it ſo, we cou'd never have gueſs'd it poſſible, that an honeſt, ſober, harmleſs life ſhou'd have ever offended any, or ſeem'd ſo Ridiculous! that a man ſhou'd ever be expos'd to ſcorn, becauſe he ſeems to reverence and fear his Maker! becauſe he prayes to him, and delights in his Worſhip! Job 12.4. The Juſt, Upright man is laughed to ſcorn.

3. Eſpecially the MINISTRY ſerves p. 74to the profane mans Mirth: When it may be there's no reaſon beſides the Separation to the Service of the Altar. But the Servant is not greater than his Lord; for ſo did they by our diſguiſed Lord firſt. We are made a ſpectacle to Angels & to Men, we are fools for Chriſts ſake, weak & deſpiſed; ſaid the great Apoſtle himſelf. But our Age has outdone the very Times of Heatheniſm for Outrages to the Sacred Character and Order: witneſs what Mr. Collier has produc'd the Abuſes of the Clergy by the Stage. A very odd Diverſion in Chriſtendom, as he very well ſayes. The higheſt Reſentment is very juſt and decent when the Church and its Glorious Head is ſo groſly Inſulted. Our Order have reaſon to complain of this Uſage, be it only of the Nick-names put on us, which our Friends too begin to countenance, tho' they can't but know, that whenever they come into play they are Prologues to ſomething p. 75that is Ludicrous. Chriſt is ſtruck at thro' his Servants ſide, and made the Drunkards Song.

4. And Laſtly, Some horribly profane Fools can make Merry at the Judgments of God. As of late the Wretches, that cou'd act the Tempeſt as ſoon as the fearful Storm was over that had aſtoniſht Europe, and produc'd amazing Ruines there, at the Recital whereof the Audience Clapt hands: things which the Hair of their head ſtood an End at in the Morning, and yet droll'd on in the Evening! A Deſolation which Poſterity will remember with awe, and ſpeak of with Seriouſneſs. It is a daring pitch of Sin, but common in the World, that no Voice nor Blow of God can lay mens ribald tongues, nor fright 'em into Soberneſs. Let the Sea roar, & the fierce Winds caſt the Waves up to Heaven, yet there are profane Mariners that will Drink and Sing on. Let the Murdering Bullets fly, and bury p. 76the hardy Souldier in a Mount of dead Companions, yet he'll jeſt it may be at their fall and maims, and their wild looks in Death. Let God ſpeak in yet louder Thunders, & fill the Heavens with Flames, there are bold Sinners who will not buſh their Laughter, nor leave their Cups and their Games. There's not an Awful thing happens in the Neighbourhood, but 'tis twenty to one ſome Circumſtance ſhall be found to crack a Jeſt on. But theſe Fools-bolts are all ſhot at Providence, and faſten on the Operation of Gods hand.

I have thus briefly laid before you ſome Inſtances of Profane Mirth, plac'd amiſs, on Objects that will not bear it. Let it be never nam'd among us, nor ſaid that God and things Sacred are our Game. For if it be Vile to commit Sin, it is doubly ſo to laugh at it when we have done; and if it be Vile to omit to do good, it is doubly ſo to revile and ſcoff at Goodneſs. But this is p. 77the Fourth Head, Mirth ill plac'd becomes Sin.

V. And Laſtly, Mirth may be known to be Evil and Unlawful, by its evil Fruits and Effects. As the tree is known by what it bears, the Vine of Sodom by its ſour Grapes. Particularly, That Mirth is evil, which is an hindrance of what is Good, or which cheriſhes & provokes to what is evil.

1. Sometimes it indiſpoſes for what is Good, which it ſhou'd promote by Exhilerating the Spirits. It begets ill frames, and unfits for duty: the temper of Spirit is perverſe, and will not be bro't to what is good. Thus, Spiteful Mirth is the death of Charity: The heart that can inſult the Miſerable is void of all Pity & Beneficence: it won't ſo much as ſay, Be ye warmed, be ye filled: Again, Profane Mirth is the furtheſt point from Repentance and Spiritual Mourning. He that ſhou'd be Sorrowing and p. 78trembling at his own Sins, is helliſhly ſporting himſelf without fear. Nothing that is good can dwell with this frame. And Frothy vain Mirth is an Enemy to all Devotion. It's hard to recover ones ſelf to Sober & Devout thinking, or to find delight in Divine Contemplations. It ſuppreſſes & ſtifles the Convictions that were upon the Soul; Conſcience is born down, and the Spirit of God driven away by impure Blaſts: So pleaſures Choke the Word as well as worldly cares, and Yeſterday's concern for the Soul is forgotten. Finally, It takes away both Liſt and Confidence for Prayer: too Serious a Duty, and too much a Priviledge, for one that has been all the day in a light Spirit: How can he look God in the face at night, or compoſe himſelf to a holy Reverence!

2. Often it provokes to Evil, and promotes and ſtrengthens Sin in men. It ſtupefies & hardens men, and by p. 79a tho'tleſsneſs of God, they inſenſibly grow fearleſs. The Jovial Sinner comes in a little time to ſit under Sermons with the ſame Levity that he reads Playes with; and 'ere he is aware may come to make a Jeſt of Heaven & Hell, and all that's Sacred. Profane Mirth runs men into all Senſualities; it has a pernicious Influence to make men Shameleſs in all Immoralities: it hoots Modeſty and Fear away. Moreover, It cramps Induſtry, and is big with Idleneſs; it affects ſuch Company as are for the Glaſs and Gaming; it wou'd make the Year one long Holiday, & dooms the Sabbath to Sport & Paſtime, as well as the Six dayes of Labour. Finally, Malicious Mirth teaches men to backbite, imbitters 'em againſt their Neighbours, makes 'em hate 'em with Malignity, and Scorn 'em with Virulence. All this Iniquity it foments in our own Breaſts.

Nor is it without an Evil Influence on Others, who behold our vain p. 80Converſation. It gives Scandal to the Sober and Temperate, who deſire to Live Godly; as the Riots of Sodom vexed Lots holy Soul. And it tempts unſtaid graceleſs Minds to run into the ſame Exceſſes: they are for this ſort of Life, for a Merry and Looſe one, and eaſily prevail'd on to caſt in their Lot here; if you only beckon you force him, and he Follows as a Fool to the Correction of the Stocks, till he find his Bane mixt up in theſe Sweets.

This is the Mirth that is Carnal & Vicious, and as ſuch to be condemned, avoided and abhorred. And the view we have had of it is very Improveable, and of excellent USE for our Conduct and Government: That we be Merry and Wiſe; that we acquaint our ſelves with Wiſdom, while we yet deſire to enjoy that Good which is for the Sons of men, all the dayes of their life. It teaches us to rejoyce with trembling, and never to let go that holy Fear which is a Check on p. 81our mad luſts. It warns us what a wild thing Joy is in a Corrupted Heart, and with what Care it ſhou'd be lookt after. It may be a Cue to us in looking back on our paſt life, and ſearching out what has been amiſs and faulty in our paſt Conduct. It may remind us how often our Joyes have been Intemperate, Fleſhly, Profane, Uncharitable, &c. We may poſſibly diſcover Folly or Malignity, where it wou'd be uncharitable for another to charge it, and where we our ſelves did not ſo much ſuſpect it. And all will have this good uſe, to preſerve us from future Errors of this nature, & make us Penitent for thoſe that are paſt.

And here I might obſerve, what a Strong Poiſon Sin is, how curſed its Influence to pervert every graceful Power God has given to man. That ever Mirth, ſo harmleſs and innocent as it is in it ſelf, ſhou'd become ſuch a wild and bitter Root, bearing p. 82Gall and Wormwood! In it ſelf truly a gay and pleaſant thing, but now a black & threatning Evil; our Wound and our Blemiſh, our Grief and our Shame! How diſtorted from their Native Beauty are thoſe Smiles, which ſhou'd have been both Oil and Wine to us, to make our Hearts Glad, and our Faces Shine. The Devil who is held in Chains of black Deſpair himſelf, envy'd us Ihis which is forbid to him for over: But who cou'd have Imagin'd that it cou'd be turn'd to ſo much Sin and Miſchief! Such a help to Duty into ſo great an hindrance, and the Pleaſure of Life into ſo great a Curſe! Sin is a Blaſt on all the Works of God, deforms the faireſt Angels, and brings moſt hurt out of the greateſt Good. You may partly conceive from hence, what the Works of God once were before Sin enter'd, and how ſtrangely alter'd and perverted now. Alas! Men have no Conception of their p. 83Original Rectitude, and the Uſe that wou'd have been made of every Power in us to the Creators Glory, & our own Felicity.

But becauſe Sin never comes with that force upon us, as when it puts on a face of Pleaſure, and invites us to be merry, I ſhall therefore add ſome Rules and Motives to help us to withſtand it.

1. Let us Accuſtome our ſelves daily to meditate on ſome ſerious awful Subject or other. Inconſideration is the Cauſe of mens Levity and Licentiouſneſs; or rather it is from the poſſeſſion which one Triffle or another takes of the mind; whereby it is Engroſs'd and ſwallow'd up of vanity. But did we ſuffer our tho'ts daily to dwell upon ſome ſerious and Holy Subject; did we realize God preſent with us, his eyes faſtned on us as a ſevere Obſerver and Judge; it would thicken our flowing Blood, and cool our Fever. Did we calmly take a view pretty p. 84often of our Sins as they are linckt to amazing Conſequences, even to a Judgment-day, wherein we muſt give an account for every Idle word; our own hearts wou'd as often call upon us in the words of the Apoſtle James, Be afflicted, and mourn and weep! let you Laughter be turn'd into Mourning, and your Joy into Heavineſs. To conclude, Let your Souls and Eternity come often to mind, and think with your ſelves, I have an unſeen part to look after, of an Invaluable Price and Everlaſting Duration, the Danger of loſing it is great, and the Time of Saving it very ſhort; and am I Idling and Playing with my Soul in my hand, and it may be but a ſand or two more in may Glaſs to run? O my Soul, it highly imports one haſtning into Eternity to be Serious!

2. As Mr. Baxter adviſes, Lay a good Foundation for Joy in Repentance, and by ſecuring an Intereſt in the Lord p. 85Jeſus Chriſt. This will both govern our Mirth well, and be a Licence and Warrant to us to rejoyce. Let every man prove his own work, & then ſhall he have rejoycing in himſelf, Gal. 6.4. Stay till your Souls be ſafe, and then be as merry as your daily Reviewing your Evidences for Heaven can Inſpire you. What quiet or eaſe belongs to you till you begin to return to God, & to ſeek ſafety under the Wings of Chriſt. Then God himſelf will take part in your Mirth, as it is repreſented in the Parable of the Prodigal Son, after his happy Recovery from his Riots, Luk. 15.23, 24. Let us eat and be merry, for this my Son was dead & is alive again, he was loſt & is found: And they began to be merry.

3. Be conſtant in Secret Prayer, and therein daily renewing your Repentance. This will leave a ſeriouſneſs on the Soul, and keep a man in the fear of God all the day long. He that in his Retirements has been confeſſing p. 86and bewailing Indwelling Sin, and all the curſed fruits of it; fervently praying too for the Spirit of Holineſs, the Mortification of every Inordinate Affection, & to become dead to the world, will find little heart to fall in with mad Merriments that day. Watchfulneſs follows ſerious Prayer; It alſo begets in the Soul a Contempt of the wild Freaks, which the carnal heart loves. It makes a man look upon 'em with a Generous Pity, or a Noble Diſdain.

4. Guard againſt the Sins of Senſuality more eſpecially, & ſhun Evil Company. The Firſt are the Fomentors, the Laſt the Favourers of & Aſſiſtants in Vain Mirth. Senſual Luſts are made up of Levity; they admit of nothing thats Grave & Solid, no not a ſingle Tho't; their Life and Empire depends on the Exile of this; for Reaſon is really Sedition and Conſpiracy againſt the Reign of Sin: if we ought to p. 87live to the Fleſh, verily Conſcience and Reaſon ought to die as Irreclaimable Traitors.

Morever, Theſe Senſual Luſts love Company: Men can't Game, and Drink, and be leud and laugh Alone! they provoke and ſpur on one another by Evil Communication, which is very Infective, & unſpeakably depraves while it is heark'ned to: As the Eyes of the Baſilisk kill, ſo Attention does here, the deadly Poiſon is convey'd in the Sound. Where is Profaneſs & Licentiouſneſs taught and propagated, but in theſe Clubs, which are the Devils Schools, and ſome Proficient in his Works ſits, as Maſter, at the Head of the Table. As therefore you wou'd retain any ſpark of Seriouſneſs and Modeſty, as you wou'd not that Folly, Play and Vanity ſhou'd devour all your Tho'ts and Time, O give no Countenance to Senſual Companions and their Courſes. You'll find it p. 88impoſſible to keep up an Intimacy here, and be Serious too; tho' it may be there's many a Soul that's gull'd by promiſing it: He ventures at firſt into vain Company with a wrong and falſe notion of them and their Wayes, as not ſo guilty neither as ſome do report 'em to be; or at leaſt he promiſes for himſelf to preſerve a Decorum among them, and let 'em ſee that one may be Jocund and Innocent: But how vainly is this pretended! he finds their Breath a ſubtle Poiſon, that imperceptibly Sheds it ſelf into all his Veins, and he comes out from them as very a Rake as the worſt.

5. Call often to mind the Afflictions you have gone thro', and the Frames you were in when theſe were upon you. Then you were ſerious, & tho'tful for your Souls and another Life: then you had a ſenſible Conviction of the Emptineſs of this World, and could find no Pleaſure in it.: p. 89then your paſt Merriments were taſtleſs and nauſeous to you, and ſtung you with Remorſe: then you wiſh'd you had thoſe days of Vanity to live over again & Redeem: then you cou'd have felt Comfort from a ſober and temperate, a Spiritual & Heavenly Life paſt: then you reproach'd and curs'd your paſt pleaſures of Sin, and ſaid of Laughter, It is Mad. O judge of vain Mirth now by what your Conſcience ſpake upon, the Sick-bed: You were then far from laviſh Mirth, you promis'd to be more temperate in your Joyes if ever you recover'd, Sobriety then look'd Manly to you, and Godlineſs was infinitely Amiable and deſirable: never forget thoſe Apprehenſions of things, and they will be a continual Check, and a faithful Directory. Remember, Theſe were your wiſe and ſober Hours, now was your Judgment Unbyaſs'd, & your Sight clear and diſtinct. It p. 90was in his deep Affliction that the Prodigal came to himſelf, he was out of his wits before in his Riotous Life. Luſt and a Fever alike make the head giddy and light; when the Rod of God (which is Medicinal) layes our Fever, our Reaſon returns.

6. And Laſtly, Set the Life of the Bleſſed JESUS before you, & by it correct and reprove your Exceſſes. Did our Holy Savior, whoſe Steps we ought to tread in, leave us any Countenance for Intemperate Mirth? Was there the leaſt ſhadow of it, the leaſt Inclination to it in his Life? On the contrary, how Auſteer & Mortify'd was it! In what ſubjection kept he his Body and Paſſions! In what Contempt had he the World and all its Glories! How wide did he keep from it! His Converſation was Above, his Nights he ſpent in Prayer, his Days in doing good! in God-like Acts of Mercy, many as the Miſeries of p. 91Men; the Needs of their Bodies, and of their Souls.

Indeed there was nothing Moroſe and Sour in the Converſation of our Lord: and I wiſh we cou'd learn from thence, and alwayes remember it, that Evangelical Holineſs and Mortification do require no ſuch thing of us. He was Courteous, Obliging, Affable to all that ſought unto him; only Severe & Inexorable to mens Sins. 'Tis true, we read of his Tears, but never of his Laughing; and his Style was—A Man Sorrows: Yet we know alſo he did not ſhun Mirth on proper Occaſions, nor cenſure it in others. I have already obſerv'd, how he honour'd the Joyful Solemnity in Cana with his Preſence; wherein he ſufficiently countenanced Regular Mirth, & indeed ſanctify'd it; for it wou'd be ſilly to queſtion whether the Gueſts were Merry there; there was the Joy of the Bridegroom, and his Friends rejoyced p. 92to hear his Voice; but then again it wou'd be Audacious to ſuppoſe there were any Indecent Irregular Mirth there; No Backbiting, no Scornful Fleering, no fooliſh Jeſting, no Profaneſs, no rude Laughs with their Wine. To conclude, If we ever find our ſelves in a licentious Vein, ready to be carry'd away by flowing Mirth, let us bethink our ſelves of our Character and Relation to Chriſt; Is this as becomes a Chriſtian? did the Life of Jeſus teach me this? ſhou'd his Profeſſed Follower give himſelf this looſe? For he hath not called us unto Uncleanneſs, but unto Holineſs: therefore let us who are of the Day be Sober.

Suffer me yet to lay two or three CONSIDERATIONS before you, to deter men from playing away their Souls.

1. Conſider Seriouſly what a Shadow p. 93Sinful Mirth is. What is there of ſubſtance in it after all? What has a man enjoy'd at laſt? It is Contingent, Mutable, mixt with pain, daſh'd with ſorrow, and very fleeting. As Children blow up gay Bubbles in the Air, which vaniſh in a minute. Or as Solomon makes the Compariſon, Eccl. 7.6. As the crackling of Thorns under a Pot, ſo is the Laughter of the Fool; this alſo is Vanity. His Mirth is like that Inſignificant Noiſe, confus'd and ſoon over.

In the gayeſt part of Life his Mirth is mixt, Sunt quaedam triſtes Voluptates, ſay Seneca: there are imbitter'd and ſour'd Pleaſures▪ but we have a greater witneſs than his that there are ſo: Prov. 14.13. Even in Laughter the heart is ſorrowful, and the End of the Mirth is Heavineſs. Some ſudden Judgment may put an untimely Period to it, and long ſorrow p. 94may ſucceed it. Or the Sinner may long out-live the Reliſh of what he now ſurfeits on: At the Venerable Barzillai's Age will he diſcern between Good and Evil? Will he taſte what he eats? Or be able to hear the Voice of Singing-men, and all their ſoft Airs? Deaths haſty Advances wou'd ſpoil all if he cou'd. Nabals Mirth, and ſtruck dead to Morrow! And what becomes of the Fools Mirth as he dies! What Profit or Comfort! It is remember'd with ſhame, and bitter in Reflection: Tho' Wickedneſs was ſweet in his Mouth, yet his Meat in his Bowels is turned, it is the Gall of Aſps within him. Truly the Triumphing of the Wicked is ſhort, and his Joy but for a moment; it flies away as a dream, and is chaſed as a Viſion of the night.

2. Conſider Soberly what thoſe Vertues are which Sinful Mirth tranſgreſſes p. 95and fights againſt, and where you will end. It will ſcandalize you at this Folly, if you are not loſt to all ſenſe of what is Good and Comely, to ſee what it is, you declare againſt, and to what degrees of Impiety it tends. You declare againſt Sobriety, Charity, Purity; the Fear, Reverence and Worſhip of God: And are you indeed the profeſſed Enemy of theſe? Do you deſign to be this Libertine? Believe it, looſe Mirth will ſoon run you to all this length. It is an Inchantment, and you can't break it when you liſt. It is like Some Mills that having got the leaſt hold of a man draw in the whole Body. The Diſguiſe of all Sin is Pleaſure, and a Bewitching one it is.

3. Conſider, In thy Vain Mirth thou thy ſelf art the Sport of Satan, and the Pity of Heaven. You gratifie and pleaſe the Devil, but every p. 96Wiſe and Good and Happy Creature pities thy madneſs and diſtraction. There is a Cruel Sport I have ſeen in the World, that goes under the guiſe of Compaſſion, and Mercy; ſcil. A poor Natural kept in a Rich mans Houſe, whom they daily make themſelves very merry with: I know no Condition of Life more to be deprecated, and yet truly I know no more juſt Compariſon, whereby to repreſent the deplorable Circumſtances of the Jovial Sinner; only the Devil who in a ſort begs and keeps him, feeding his Luſts, and provoking him to his follies, does it with a more malicious pleaſure.

4. And Laſtly, Conſider the ſad work which Sinful Mirth makes for Repentance, or the Sorrow that will come of it for evermore. The man is mad, who thinks the pleaſures of Sin can ballance the pain of p. 97Repentance; were he ſure of the Grace to repent. He knows not what Remorſe is, nor how heavy the Hand of God may lie; nor how the ſwallow'd Poiſon will ſting and rend 'ere it be caſt up. One drop of Divine Wrath is ſo fiery, that if you cou'd mix it with an Ocean of Senſual Mirth, yet it were not ſufferable. The diſgorging there pleaſing Draughts of Sin is an uneaſie thing; but the utter and extream Griefs that attend Impenitence are amazing to think of. A ſad Change of Note will ſoon be in this Caſe, and an unequal portion of Sorrow for a little empty Mirth! This for a day, that for ever! this Imperfect for the Moment it laſts, that Inſupportable for Weight as well as for Duration. Our Senſual Pleaſures will be ſoon forgotten here, or then Memory will add to our Torments, and raiſe the more Wailing and Gnaſhing of Teeth for ever. And p. 98very often there is a ſad Prologue to theſe, and men are bro't to mourn deſpairingly for their Intemperate Joyes before they go down into Hell: Prov. 5.11, 12. And thou mourn at the laſt—and ſay, How have I hated Inſtruction, & my heart deſpiſed Reproof! And have not obeyed the Voice of my Teachers, nor inclined mine Ear to them that Inſtructed me?