The Government and Improvement of Mirth, Sermon 1

The Government and Improvement of Mirth · Sermon 1

p. 1Of MIRTH,

Civil,

Spiritual,

Carnal.

Or

Natural,

Religious,

Vicious.

Eſſay'd from, James V. 13.

Is any among you Afflicted? let him Pray. IS ANY MERRY? let him Sing Pſalms.

THERE are the Special Seaſons of the Particular Duties of the Chriſtian Life, and every thing is beautiful in its Seaſon; moſt acceptable then to God, Profitable to us, and Fair in the eyes of the World. A Time p. 2there is to every Purpoſe, — A Time to Weep, and a Time to Laugh; a Time to Mourn, and a Time to Dance. It is therefore a great point of Chriſtian Skill and Wiſdom, obediently to Time our Duties, as God in his various Providences directs and commands us.

We are very prone to Err in every State, and in all our Frames. The Devil is ready to ſuit his Temptations, and the Corruption within us ſhows it ſelf variouſly, but with equal impetuous Luſtings, as our Condition and Temper in this changing World do alter. It particularly luſts againſt the Duty of the preſent Day, and like an expert Enemy tries to make its advantage of all that occurs, and to divert us from making ours. On the contrary, where the Grace of God is lively and vigorous, it influences to thoſe particular Duties which are peculiarly proper and incumbent under preſent Providences, p. 3and the Bleſſed Spirit of God leads the Happy Souls in whom he dwells, to an inſtant and zealous application of themſelves thereunto.

Agreeably, in the Text a ſpecial Precept and Direction is given for our good Conduct in two very different States of Life, and Frames of Spirit. If we are Afflicted and Sorrowful, we are bid to Pray; if our Condition be Proſperous, and accordingly our Spirits Chearful, we are bid to Sing Pſalms. The firſt Rule is ſuited to all our Melancholy Hours under every Grief of mind occaſioned by the ‖‖Which is the true ſence of the Greek, foreign; which tho' it expreſſes, only the Cauſe, ſcil. the Evil ſuffer'd, yet muſt needs be interpreted of the Effect, ſcil. the Souls ſorrow: Oppoſed therefore to Mirth and Chearfulneſs.ſuffering of Evil: In the other, the Occaſion of Mirth is ſuppoſed, in oppoſition to the ſtate of Affliction before named.

p. 4Is any Merry? foreign, Is any one of a good, eaſie, pleaſant mind? of good cheer, (as 'tis render'd, Act. 27.36. as the late foundring Mariners and Souldiers of Pauls Company, when their fears and diſtreſs were over, their Souls calm again after the Storm, nay, tranſported with an aſſurance of their Lives.) The ſenſe is plainly this; Does God in his Providence call any one to rejoyce? And God allowing or requiring it, is any one joyful? ſcil. under the ſmiles of Providence, in the Benefits and Favours of God vouchſafed to him. In this Caſe the Duty directed to is,

Let him Sing Pſalms: which is one part of Divine Worſhip, and Medium both of Prayer and Praiſe, but the principal aim of the Ordinance is Praiſe, to which at leaſt the ſenſe muſt be determin'd here; Prayer having been diſtinctly directed to before in the Caſe of Sorrow. This is a Spiritual, Devout p. 5and Holy Exerciſe for a Chriſtians Mirth, which elſe does expire in Froth and Sin. Singing as well as Laughter is a natural expreſſion of Mirth, both among Saints and Sinners. Pſal. 126.2, 3. Then was our Mouth fill'd with Laughter, and our Tongue with Singing;—The Lord hath done great things for us, whereof we are glad.

Let him Sing Pſalms, ſcil. Thoſe Pſalms of Praiſe which are provided for us by God in his Word; which are ſo worthy of his inſpiring, and therefore meet for him to receive; which do ſo fully anſwer to all the Variety of Mercies that we at any time rejoyce in, and are ſo powerful to raiſe in us the utmoſt ſenſe of them, and the higheſt Gratitude. For I am not for the freaks of ſome mens Fancies, who love rather to compoſe Hymns for themſelves, (and very ſilly dull ones too ſometimes to my knowledge;) and bring them into p. 6the Publick Worſhip inſtead of Davids: as tho' one ſhou'd prefer puddle Water to the pure and chriſtal River of the Water of Life, proceeding from the Throne on high; for ſuch after all is the produce of our muddy Brain, be we never ſo illuminated, ſanctifyed, and not inſpir'd, compar'd to the Inſpiration of the Holy Ghoſt; who has in Infinite Bounty and Mercy provided for us this ſtore of pure and raiſed Devotion, in copious and lofty ſtrains that well become the mouths of Angels; out of which we ought to bring our Offerings to God, becauſe to him we ought to offer our Beſt, which ſure muſt be His own. If we think otherwiſe, how inſufferable is our vain conceit of our own low and paltry Inventions? and if we are not ſo opinionated of our own Compoſure, Conſcience will modeſtly bluſh and give place.

Suffer me to offer one or two p. 7Leſſons, which the Text ſuggeſts. It admoniſhes us in the firſt place, That there is no Time nor Circumſtance of Life wherein we may not be Honouring God, advancing in Religion and in Communion with God. Our Chriſtian Life neither ever need, nor ought to meet with any Interruption. Afflictions call us to Prayer, Proſperity miniſters matter for Praiſe: the Apoſtles care is that the Exerciſe of Grace be the ſame under all the Changes of Providence: He knew well our Danger in either Extream, of Sorrow or Joy: He conſiders our Infirmity and Pravity, how prone we are under Affliction to murmur or deſpond inſtead of praying, and how apt under the ſmiles of God to forget God and kick againſt him, inſtead of giving him Praiſe: This he warns and cautions us againſt, giving us a Law how to behave our ſelves in either Caſe, ſo as may turn to Gods Glory and our own p. 8good account. The Rules are worthy of ſuch a Maſter, as they were the practice of an equal Apoſtle, who ſaid of himſelf, I know both how to be abaſed, & I know how to abound; every where and in all things I am inſtructed, both to be full and to be hungry, both to abound and to ſuffer need. So wou'd the Holy Ghoſt inſtruct us alſo, how to ſerve God and preſerve Fellowſhip with him, how to carry on the proper work of our Lives, and maintain a bleſſed Intercourſe with Heaven, whether we are Merry or Sad.

Indeed, every inordinacy of our affections will interrupt it. Worldly Sorrow and Senſual Mirth have one and the ſame effect: they are neceſſarily the Intermiſſion of a cloſe walk with God, and conſpire in working Death: they offend the Holy Spirit, and provoke him to withdraw from us. Immoderate Sorrows break the vigour of the engaged Spirit, enfeeble and ſink p. 9it: Intemperate Pleaſures ſenſualize it, and it becomes light and frothy: But if our affections be well limited and directed, they do excellently ſubſerve unto the Exerciſe of Grace. We may be ſorrowful and yet ſerious, reſign'd and thankful; and we may be chearful and yet grave, devout and heavenly. It is utterly an Error to think, that a mournful Spirit does only or beſt ſuit Exerciſes of Devotion: You need not of neceſſity always get the frame of your Spirit alter'd before you draw nigh to God, only improve the preſent frame to Serve him withal; for if it be not irregular and inordinate in it ſelf, there are Religious Acts or Services peculiarly adapted to it.

Many people if they are ſad and penſive, are apt to think, this is a ſerious frame, and proper to help me in Retirement or in publick Worſhip; but if in a chearful vein, they go abroad to be merry: p. 10Whereas they might be as laudably and as profitably now in their Cloſets or in the Church as before, and it may be rather the more ſo, becauſe a chearful ſpirit will go about Religious Duties, as well as Worldly Works, with the more life, delight and zeal.

Let every man therefore in that circumſtance of Life wherein he is, Walk with God. Let no State or Frame prove your temptation; but as theſe alter, remember that the ſame work is to be carried on notwithſtanding, only in a different manner. So that our buſineſs is to enquire, and ſatisfie our ſelves from the Word of God, what the duty of the preſent Circumſtance or Frame is: Am I now Sorrowful? Yet let me not be duller and leſs active in Religion than before. Or, Am I in a pleaſant Humour? Let me not be leſs ſerious, leſs thoughtful of my Spiritual and Eternal State. Praiſe may now p. 11preſerve, continue and increaſe that Communion with God, which before was carried on by Humiliations and Prayers.

A Second Inſtructive and Uſeful Leſſon ſuggeſted in the Text is this: That every Ornament, Gift and Accompliſhment of our Souls is a Talent lent us by God, to be improv'd in his Service, and return'd to him again in way of tribute and acknowledgment. Two Inſtances there are before us, which I am apt to think are ſeldom conſider'd as the Gifts of God, improveable to his Glory, and to be accounted for another day: theſe are, A Chearful Spirit, and a Muſical Ear and Voice.

Firſt, A Chearful Spirit, or Pleaſantneſs of Temper and Diſpoſition, is a precious gift of God, a happy & lovely thing, and to be uſed to his Glory. Such a Chriſtian muſt eſpecially recommend Religion in his Life, as a ſeal to that Truth, Her wayes are wayes of pleaſantneſs, and all her p. 12Paths are Peace. He muſt beware of Vanity and Froth, and ſenſual Exceſſes, to which his Temper will eaſily betray him. His care ought to be that his Wiſdom remains with him in his Pleaſantry; and that he never give himſelf all the looſe which his heart may crave, for fear it ſhou'd run quite away with him. He is inexcuſable if he be not often delighting himſelf in God, and if he make not his Duty miniſter unto him Spiritual Joy, when Worldly things ſerve to his Senſitive. God did not give the Man this ſweet. Temper to Serve the Devil with it, & make the ways of Irreligion look Gay; but to adorn his own Holy Doctrine, to ſhew how pleaſant the Road to Heaven, and how bright the Serenity, how profound the Peace, of his Servants Soul may be.

Secondly, Another conſiderable Ornament and Beauty in any Perſon is, A Muſical Ear and Voice; Art p. 13and Skill in Singing, and a Genius to reliſh the Luſty Airs & Strains of Poetry. Theſe alſo are of great Uſe unto Devotion, and when devoutly us'd they are truly Great & Charming. God deſign'd 'em for the Celebration of his own Perfections & Works, tho' to be ſure the Devil has ſcarce ever had ſo much Honour and Homage from any thing. He uſes to attempt the faireſt and worthieſt part of God's Workmanſhip, and therefore has labour'd ſo to engroſs theſe; as knowing their Power and Force to ſerve that Intereſt they take in with.

The Firſt POEM we know of was a Divine One, Inſpir'd in Heavenly Numbers by the Holy Ghoſt; & ſo the Firſt Singing we read of was to celebrate the Triumph of the God of Iſrael in the Overthrow of Pharaoh: (When had they altogether held their Peace the Neighbouring Rocks and Woods wou'd have cry'd out, and the Dumb Fiſh of the Sea after their p. 14Fright woud have found a Tongue.) We know alſo of another Song of Moſes to be Sung on a more Illuſtrious Occaſion: So that the Firſt and Laſt of Poetry is ſacred to God: the Song of Moſes begins it, and the Song of Moſes and the Lamb ends it in the Holy Scripture; and the Argument of each much the ſame.

David's Skill is known both in Compoſing and Playing on Inſtruments, and in his Pſalms and by his Harp Poetry & Muſick were both Sanctify'd and Perfected.

But ſince his day how have they been debas'd and debauch't to the leudeſt as well as the meaneſt Subjects? The Triumphs of ſilthy Vice have been waited on and adorned, by a Servile and Scandalous Proſtitution of theſe lovely Gifts; and Sin has been ſo ſet off (like a Fiend transform'd into an Angel of Light) that Multitudes have been taken by its dreſs, and charm'd into Hell. Very juſt is the High Reſentment p. 15of the Abuſed Nation of late, at this impious Profanation of Powers that ſhou'd be devoted to God; and Praiſed even in the Churches in Solemn manner ſhou'd the Heroes be, who firſt (a)(a)Mr. Collier, againſt the Stage.Encounter'd this growing Prodigy of Sin, and dar'd to take that long deſpiſed part and place of the King of Iſrael, (b)(b)Sir Rich Blackmore's Eliza. His Paraphraſe on the Book of Joh. and Songs of Moſes, Deborah, David, &c.to Dance before the Lord, and the returning Ark.

Our Text is an addreſs to every chearful heart, and skilful Ear or Hand, to let God have the Voice he gave and which he claims, to tune our Harps to the Songs of Zion; and not to move a finger, nor loſe a Breath in Satans Service. What is ſo fair in you do not blemiſh ever, by treſpaſſing on the Rules of Decency and Vertue. Conſecrate p. 16your Skill and Muſe to God: keep your ſelf pure. Pray and aſpire after Davids ſteady fervent Inclination to the worthieſt Matter and Subject of raiſed Praiſe, and Summon all your Powers to the Mighty Work: Pſal. 57.7, 8. My heart is fixed O God, my heart is fixed, I will Sing and give Praiſe: Awake up my Glory! Awake Pſaltery and Harp! &c.

There is eno' in God for our Everlaſting Wonders and Delights; Eno' Beauty & Perfection ſhining forth in his Works for all the Copious Tho'ts of Men and Angels too to dwell on for ever. The Lord Redeemer claims the Service of your Mind and Tongue: To Him the Song of Songs is Inſcribed, and he Merits Ours. Sing now to your Well-beloved,— Sing of his Deity & Eternal Generation, the ineffable Felicities of the God-head, and His who was ſet up from Everlaſting, the Fathers Daily Delight, and Rejoycing always before him (Prov. 8.30.31.) Sing p. 17of his Pleaſure & Gracious Delights with the Sons of Men: his Life in our low World and all the Glories of it; His God-like Holineſs, and Divine Works of Power and Mercy: Sing of his wondrous Love & Victorious Paſſion; how he Triumphed Gloriouſly, dying to Riſe and Reign for evermore; to take all Power in Heaven, and diſpenſe all Heavenly Gifts to Men. Theſe are the Chriſtians proper Theme, the Life of Jeſus whom he Worſhips; Pſal. 142, 2, 3. Let Iſrael rejoyce in Him that made him, let the Children of Zion be joyful in their King; let them Praiſe his Name in the dance, &c.

But I will detain you no longer from what the Title Promiſes: Mirth. A common thing in the World, and ſeldom ſeen under a good Regulation; Its Uſe to Religion (it may be) ſcarcely imagined or rarely conſider'd, but the abuſe of it groſs and notorious every where.

p. 18Is any Merry? The Apoſtle Writes to profeſſed Worſhippers of Chriſt, real or at leaſt viſible Saints; he ſuppoſes Mirth among them, and in that he does not cenſure and condemn it, he plainly allows, approves and countenances it; much more does he ſo by ſuppoſing and intimating, that it may conſiſt with a devout heart, prepare it for ſome Exerciſes of Worſhip, & promote our Fellowſhip with God in them. Indeed he does not deny that Mirth may and generally does degenerate into Sin: 'tis ordinarily the froth and noxious blaſt of a corrupt heart. Therefore holy Job always fear'd for his Sons, as their times of Feaſting came about, leſt there ſhoud have been Sinful Exceſſes in their Merry Meetings: He ſent and ſanctifyed them, and offer'd Burnt-offerings according to the number of them all.

It is with Mirth as it is with Sorrow: there is a proper, decent, Natural Sorrow on many Occaſions, p. 19and there is a Sorrow which is Worldly & Deadly, and there is a Spiritual Mourning, a Godly Sorrow. In like manner, there is a Civil Mirth which is lawful and decent on proper occaſions, and there is a Merriment that is Vicious, Fleſhly, Helliſh, and there is a Joy which is Holy and Heavenly. It highly concerns us to know theſe if we wou'd converſe in this Evil World as becomes the Goſpel, ſo as neither to diſhonour it by an Idle Auſterity, nor by Licentious Exceſſes, nor live Strangers to its Divine Pleaſure. I will therefore Eſſay to ſhow theſe three things.

1. That there is a Civil and Natural Mirth, decent and lawful in a Chriſtian, and occaſionally a Duty.

2. That there is a Carnal & Vicious Merriment, to be condemned and avoided.

3. That there is a Spiritual and Religious Joy proper to a Saint; his rich Priviledge, and his Duty to aſpire after.

p. 20I. There is a Civil and Natural Mirth decent and lawful in a Chriſtian, and occaſionally a Duty. Mirth is good in it ſelf, only it muſt be uſed Lawfully: 'tis then profitable & ſerveth to many Wiſe ends, and is countenanc'd by Religion. The Reaſon, Manner and Meaſure of it muſt be Innocent. No injury muſt be done by it to God or our Neighbour; it muſt tranſgreſs no Rule of Sobriety, Holineſs or Charity; nor unfit us for any Duty we owe either to God or Man. Such Regulations muſt be obſerv'd, that it ſhall neither un-man us, nor treſpaſs on our Chriſtian Character; and then I am bold to affirm not only the Lawfulneſs, but the Lovelineſs and Obligation of Civil Mirth.

It were ſufficient to ſay, that we have the expreſs allowance of **1 Theſ 5.16. Eccl. 5 10.9.8, 9. Gen. ….6. Job. ….21.1 Thess 5:16Eccl 5:10Eccl 5:9Eccl 5:8Scripture for it; and to be ſure God p. 21does not indulge us in any thing evil or indecent. I commended Mirth, ſays Solomon, meaning a Sober Satisfaction in the diſtributions of Providence, enjoying the comforts God allows to us: and what he commends the Apoſtle poſitively commands, Rejoyce Evermore. There is a Complectional Joy which we muſt make allowance for, ſome being naturally of a more gay and bright Spirit than others; and it is a Super-added Gift of God, to the man to whom God has given riches and wealth, and hath given him Power to eat thereof, and to take his Portion, and to rejoyce in his Labour. God often Fills the Perfect mans Mouth with Laughing, and his Lips with Rejoycing, on the account of preſent & worldly bleſſings: God has made me to Laugh, ſaid Sarah, ſo that all that bear will laugh with me. A moſt acceptable Licenſe, and highly ornamental of the Chriſtian Life: O… thy way, eat thy bread with Joy, and p. 22drink thy Wine with a Merry heart, for God accepteth thee herein; Let thy Garments be always white, and let thy head lack no Ointment; Live joyfully with the Wife whom thou Loveſt, &c.

Many Reaſons might be given in Juſtification of Moderate Mirth;

As,

1. Were this indecent in all Circumſtances, Nature had not put this Faculty and Diſpoſition into us, and made it ſo beautiful in us. God has ſo form'd and fram'd us, and it is his Work; and 'tis moſt plain that he has grac'd and enobled is Creature in it. For the Countenance of Man is much the more beautiful and graceful for its Smiles: A glad Countenance transforms a man, and makes quite another Perſon; the Eye has new Life, and the Mein is Superiour & Angelick: Whereas when his heart is ſad and his Spirits low, his Face confeſſes his Original, and his Fall; that like other Creatures he is of the Duſt, and is tending thither again. p. 23Sorrow of heart ſhows the Spirit to be broken, but a Merry heart makes a bright Countenance, Prov. 15.13. Then Man appears Without like his Firſt Self; Grave and yet full of Life and delight; ſo he muſt needs be tho't to have been in his State of Integrity and Dominion: he Survey'd himſelf and all about him with unknown Content and Pleaſure; no Cloud hung over his Brow, nor Frown wrinkled it; he walk'd Erect, without a dejected look, and as there was nothing light in his Air and Gate, ſo there was nothing dull and heavy: he had that Life & Majeſty in his face that aw'd all the Creatures, and commanded fear and obedience from them. God made Man in his Perfection, and at the top of his proper Felicity; from which he is ſunk by Sin, partly becauſe of the Grief that comes of it, whereby we now ſo often look abject, low and mean; ſtrangly other than what cou'd have p. 24poſſibly agreed to a State of Rectitude & Felicity; for that muſt needs be accompanyd with a perfect Internal Delectation of Soul, ſhining forth conſtantly in all Looks & Words, and in the whole behaviour. And if this muſt be ſuppos'd of Man in his firſt Eſtate, then ſo far as chearfulneſs can be without Sin, we may conclude 'tis Comely & Ornamental in our preſent State, according to the deſign of our Nature, and the will of Him that created us.

2. If Mirth might not be decent & lawful, our Bleſſed Saviour wou'd not have ever countenanc'd it, nor wou'd the Joyes of Heaven have been ſet off by it. It is plain that our Saviour did give Countenance to it, by his Preſence at the Marriage in Cana of Galilee. This was the Houſe of Rejoycing, and Jeſus goes thither as well as to the Houſe of Mourning: and as he Wept with the Siſters of Lazarus whom he found in Tears, ſo no queſtion p. 25he here partook in the Bridegrooms Joy. The Gueſts were indeed Select and Heavenly; The Mother of Jeſus was there, and both Jeſus was called and his Diſciples; yet it is not to be doubted but there was Sober Mirth among them, as there was plenty of Wine; Wine that maketh glad mens hearts, and miniſters to their Mirth; and leſt there ſhou'd be any want of it, as there had like to have been, he ſupply'd 'em by his Divine Power. Hereby he ſanctify'd the Solemnity and the Joy of it. As alſo elſewhere he intimates, that Sorrow were improper & indecent at ſuch a time and place: Can the Children of the Bride-chamber Mourn, while the Bride-groom is with 'em?

Moreover, The Joy of Heaven is repreſented to us by Vertuous Mirth. Let us make merry and be glad, ſaid the Father of the Prodigal, who in the Parable is our Gracious Heavenly Father in Jeſus Chriſt. We are the Prodigals, who p. 26ſo often ſpend our firſt years in Riots and Exceſs, madly hunting after all manner of ſenſual Joy, wandring from God, and forgetful of him; but upon our Repentance there is Joy in Heaven among the Holy Angels, which the Holy Ghoſt thus repreſents to us— They began to be merry. In Heaven we are told there is the Fulneſs of Joy and Rivers of Pleaſures: 'tis called alſo the Marriage Supper of the Lamb, and the united Acclamation of the Elect Gueſts begins thus, Let us be glad and rejoyce.— So then Mirth may be decent and good, ſince it is a ſhadow of Heaven.

3. Sober Mirth is a duty ſo far as it is a due acknowledgment of Gods Bounties to us, which do beſpeak and challenge it. His Mercies call us to Mirth, we deny them if we be always of a heavy heart and ſad face; we in effect ſay, that we receive nothing from God to make p. 27us chearful and thankful: we don't render to him according to his benefits, but act as if only afflictions were meaſured out to us, and we were Chaſtened every morning. This were an ungrateful Forgetfulneſs or Undervaluing of the Favours of God, who in giving Fruitful Seaſons, deſigns to fill mens hearts with food and gladneſs. A glad Spirit ſhou'd be the leaſt fruit of that Divine Bounty which feeds our Bodies. Therefore when Moſes had given to Iſrael the Law of Offering the Firſt Fruits of their Land to God, he adds,—Thus thou ſhalt worſhip before the Lord thy God, and thou ſhalt rejoyce in every good thing which the Lord thy God hath given unto thee, and unto thine Houſe. The nature of a Benefit leads us into the reaſon of Such a Precept: For ſhall we receive Good at the hand of God, and not be pleas'd in it? Are Health, Peace, Plenty, Children, Friends, and the affluence p. 28of Worldly Enjoyments of little or no price with us? Are they not his rich Beneficence, his Fatherly Proviſion, his Royal Munificence? How do we acknowledge this if we do not rejoyce in it? Do we need none of theſe things, or do we merit 'em and more at Gods hand? but if freely given without our deſert, and very valuable Mercies in themſelves, ſelf-love as well as gratitude binds us to rejoice in 'em. In ſhort,

There is the ſame reaſon why we ſhould rejoyce under the ſmiles of Providence, as there is for mourning under its frowns. If when God bereaves us of Mercies he calls us to grief, then when he multiplies 'em, he calls us to Joy. Both have a voice, and ought to be heark'ned to.

4. And laſtly, The apparent Ends of Mirth are very good, therefore in it ſelf, & if vertuouſly regulated, it can't be evil. Mirth is obviouſly good p. 29to many excellent purpoſes; of great uſe, ſervice and benefit to us in many reſpects. As,

Firſt, To refreſh and recruit tir'd nature in its work. We are in a ſtate of frailty: a little labour wearies the Body and Mind too; the labour of the Mind is a wearineſs to the Fleſh, and the toils of the Body ſoon tire the Mind. We daily need ſome reſpite & diverſion, without which we dull our Powers; a little intermiſſion ſharpens 'em again. It ſpoils the Bow to keep it always bent, and the Viol if always ſtrain'd up. Mirth is ſome looſe or relaxation to the labouring Mind or Body, it lifts up the hands that hand down in wearineſs, and ſtrengthens the feeble knees that cou'd ſtand no longer to work: it renews our ſtrength, and we reſume our labours again with vigour. 'Tis deſign'd by nature to chear and revive us thro' all the toils and troubles of life; p. 30and therefore equally a benefit with the other Reſts which Nature has provided for the ſame end. 'Tis in our preſent Pilgrimage and Travel of Life refreſhing as the Angels proviſion for Elijah in his ſore travel. Prov. 15.15. All the dayes of the afflicted are evil, but he that is of a merry heart hath a continual feaſt.

Secondly, Moderate Mirth is of great uſe to preſerve Health. It is both food and medicine; it nouriſhes a healthful Body, ſuſtains and reſtores the languiſhing. Prov. 17.22. A merry heart doth good like a Medicine, but a broken ſpirit drieth the bones. It minds me how the Prophet joyns theſe two things, Your heart ſhall rejoice, and your bones ſhall flouriſh as on herb: There is a natural Influence and Cauſality in the one unto the other. Cordials ſerve to cheer and keep up the ſpirits from ſinking; but Nature is the beſt Phyſician, it knows what will work moſt kindly and efficaciouſly p. 31for its own ſuſtentation; and things unnatural and violent ſhou'd be the laſt Remedies. Now we all owe this Duty to our ſelves, to look after our own life and health; and therefore ſo far as Mirth may be a neceſſary & kind Means of that, ſo far we are oblig'd to it by the Sixth Commandment.

Thirdly, Another good Uſe of Mirth is to cheriſh laudable Friendſhip, and to increaſe Love among Chriſtians. Charity is the greateſt Grace, the Apoſtle gives it the preheminence; & this muſt needs derive a Goodneſs on whatſoever ſhall be ſubſervient and inſtrumental to the advancing ſuch a Bleſſing in the World. Now it has been found a Means of Endearment and Love, for Relations, Acquaintance, Friends and Brethren in Chriſt to be free & pleaſant at each others Houſes. This was the Uſe of **Gen. 31.27.43 34. Job 1.4. Luk. 15.32. Acts 2 46.Gen 31:27Gen 31:43Job 1:4Luke 15:32Acts 2:46Feaſts from the p. 32firſt Ages of the World; and ſo the happy Family of Job cheriſhed that mutual delight in each other, for which they were ſo Exemplary: and ſo the Firſt Chriſtians did eat their Meat with Gladneſs and ſingleneſs of heart.

Religious Friendſhip, and the pleaſure of Saints in one another, is the very Image and Joy of Heaven: There Holy Spirits unite, & their pleaſure is, as their mutual Love, for ever; both in their Fulneſs. One end of Life and Society is to increaſe in Love, & Mirth is both the fruit of Love as well as a means of it: For while we love, we ſhall rejoyce together; and feel the Pſalmiſts words, How good, and how pleaſant is it, for Brethren to dwell together in Unity!

Fourthly and Laſtly, Another End and Uſe of Virtuous Mirth is That we may attend holy duties of Worſhip, in Private or Publick, with the more chearfulneſs, and to promote Spiritual p. 33Joy. So in the Text, Mirth helps to the Singing Pſalms, and making melody in our hearts to God. A chearful ſpirit ſanctify'd, finds its beſt pleaſure in holy duties. Davids **Mr. Mortons, Spirit of Man Sanctifyed & Preſerved p. 31.Sanguine Temper being under the Regulation of Grace, lead him to his Pſalmody. It not only fits a man to work the better in his Shop, to be a more pleaſant Neighbour, and a greater comfort to his Family; but it makes him more ſerviceable to Gods Glory, and acceptable in his ſight. God Loves a chearful Servant, (as we our ſelves alſo do) to ſee men love their Duty, and make Meditation, Prayer and Praiſe their delight, being never ſo much pleas'd, as when engaged in ſuch Exerciſes. He likes not to ſee us go pining or dull about our Work, as if it were our Penance, and a hard Service. It gives a Luſtre to Religion to go unto p. 34Gods Houſe with the Voice of Joy and Praiſe: When it is Pleaſant to our Souls, then is God indeed honour'd by us. Now regular Mirth promotes this; the Habit of Chearfulneſs does not accompany us juſt to the doors of the Church, or of our Cloſets, and there take leave of us; No, it goes with us to our Knees; quickens, enli'vens & makes fervent: the Soul reflecting on its own delightful frame, ſayes to it ſelf, Thus will I bleſs him while I Live, I will lift up my hands in his Name.

As a ſad heart goes heavily about buſineſs, ſo a lightſome mind is vigorous: and as Worldly Sorrow works Spiritual Death, and carnal Mirth does the ſame, ſo temperate Mirth promotes our living Spiritually. Let the Spirit be clouded thro' bodily Indiſpoſitions, & the Spiritual Life often ſeems to languiſh: Good People in that caſe have ſometimes ſadly but groundleſsly complain'd of the decays of Grace; they are p. 35Lifeleſs and can't go to their knees with half that pleaſure and deſire they lately did. But it has been the Phyſicians work, more than the Divines, to adminiſter toward the Perſons reſtoration unto his Senſible Communion with God; which has not been really Interrupted as it has ſeem'd to be; for let his bodily Diſtemper be removed, and his delight in God, and in other things too, returns: Which is a Demonſtration that Chearfulneſs does greatly ſubſerve unto a holy & religious Joy. In ſhort, Melancholly People commonly make drooping Chriſtians, to the diſadvantage of Religion.

Theſe are the Excellent Ends of Sober Mirth; it recruits nature, preſerves health, and cheriſhes both Charity and Devotion: wherein as it conſults Gods Glory, and our Neighbours Intereſt, ſo alſo our own preſent benefit & future Reward. And that which is of ſo p. 36excellent Uſe to us in our Chriſtian Life muſt needs be decent and a duty: As theſe Ends are Great and Noble in themſelves, ſo muſt that be which is a Mean of them.

USE. Having thus argued the lawfulneſs and uſe of ſober Mirth, I will only ſay this upon it, That it reproves the defect and want of it among many good Chriſtians. The uſe of it both unto Life and Godlineſs being manifeſt, one wou'd have tho't that ſuch a Duty would be readily embrac'd; yet it is rather fled from by ſome few, either thro' the power of Melancholly, or a wrong notion taken up of Holineſs. The laſt is injurious to God, diſhonourable to Grace, a ſcandal to Religion, and miſchievous to Mankind. 'Tis a groſs Opinion to think the Gravity, Sobriety, Moderation and Mortification to the World, which agrees to the Chriſtians Character, cannot conſiſt with p. 37Occaſional Mirth, or with Habitual Chearfulneſs: Neither the Saints of old time, nor the Apoſtles after them, nor the Lord, the Saviour of the Church, has taught us any ſuch ſour Doctrine.

Men wrong Religion by this ill account of it, and muſt anſwer for diſparaging the Service of Chriſt, & giving an ill report of the Land of Promiſe, as if there were Monſters and Giants in the way terrible to force thro'. It is the Spirit of Joſhua and Caleb that does God and Religion honour; they were for engaging chearfully, and animated others to do ſo too; but the dulneſs and cowardice of the other Spies had a wretched influence to diſpirit the whole Congregation, who lift up their Voice and wept that night, and were for turning their backs on Canaan. Juſt as a melancholly Chriſtian wou'd tempt his Neighbour to ſuſpect Chriſtianity to be a grievous and moroſe kind of Life. p. 38A moſt certain way to obſtruct the growth of Chriſts Kingdom; for you know the vain World are ſtumbled at any thing that looks this way; therefore turn the bright ſide to 'em, and let 'em ſee that you enjoy more pleaſure in Serving God, than they can in ſerving divers luſts and pleaſures. It's true, we muſt not counterfeit or lye for God, but profane men muſt be told, that they muſt part with their Luſts, and repent of them, and that Repentance is a very bitter Grief, and that the Mortification of thoſe fleſhly pleaſures they have ſurfeited on in their paſt ungodly Life is a neceſſary Labour, wherein they may expect the painful throws of a violent Death; and if men will go away Sorrowful from Chriſt upon ſuch faithfulneſs, there is no Remedy: Only let the diſheartned Perſon know too, that this does not infer Chriſtianity to be a Life only of Penance & Sorrow; No, ſenſual men need only exchange p. 39their Pleaſures for far better, more ſubſtantial and enduring than thoſe they part with; ſuch as become Men, and Heirs of Heaven, in the hopes of which there is a continual Raviſhment.

Such a joyous Life of eminently good men has been the Means of the Converſion of profane Sinners. Famous is the Story of a Gentleman ſo Converted in an Inn; he never before knew that Mirth was ſeparable from Profaneſs & Intemperance; the Mirth appear'd Wiſe to him, & the Religion that allow'd and govern'd it charming. The ſad hearted Chriſtian ſeems to be without hope in the World, and ſo his Religion without Motive or Allurement in it, which were an Effectual Care that it ſhould make no Converts. Let me only ask the penſive drooping Chriſtian,

Is your Maſter hard, your Work unreaſonable? I'm ſure you deteſt the Blaſphemy, you tremble at it, p. 40and will reply, No, my Gracious Lord, thy Commandments are not Grievous, thy Yoke is Eaſy. Then I beſeech you, let your Life ſay ſo, and Glorify Chriſt: don't force People to pity you and to ſay, — What a Poor Slave goes there! What a Miſerable Look has he! What a load of Grief hangs on his Brow! What a dead Eye and Heart has he! Pray, what Tyrant does he Serve? & whats the Drudgery he is put to? O Chriſtian, let 'em ſee that there is ſuch a thing as your Maſters Joy, and that on this ſide of Heaven; that Devotion is a good Exerciſe, that your Meditation on God is ſweet, and that Man may eat Angels Food.

Again, Are your Receipts nothing? have you no Calls to pleaſure and the Joyous Exerciſes of Praiſe and Thanksgiving? Is there nothing delightful in all the good Gifts of God? No? not in the Goſpel it ſelf, that Good Tydings of great Joy to p. 41all People! But this is an Evil which I have ſeen under the Sun, a man to whom God has given all outward Bleſſings & Spiritual too in abundance, and yet the obliged Creature has not had a heart to taſt the Good of any of 'em.

To add no more,

Is Heaven before you Inconſiderable? (for I ſpeak to ſuch as are bound thither) that One Hope of your Calling, in Hope of ETERNAL LIFE, which God who cannot Lye has promiſed! Is your Hope poor? the Promiſes not precious? & Grace (the Unſpeakable Gift) not felt? How do you diſparage the Riches of Mercy, by a heavy lumpiſh Life! how ill a Return to the Lord, who hath done great things for you, whereof you ought to be glad, which ſhould fill your Mouth with Laughter, and your Tongue with Singing.

Men taſt not the Bleſſings of their Sabbaths, nor of their Tables: Manna is raind about us but we p. 42want an Angels reliſh; the Milk and Honey flows but we have no Appetite: O did we taſt and ſee how Good the Lord is, our Eyes wou'd be Enlightned; we ſhou'd rejoyce more in Him and in his Benefits! Pray therefore to God for a Savour and Reliſh of your Mercies, that you may more love and delight your ſelves in Him the Giver.