The government & improvement of mirth according to the laws of Christianity. In three sermons. I. Of civil & natural II. Of carnal & vicious mirth III. Of spiritual & holy joy. Essay'd from James V. 13. : [Two lines from James] : More especially designed for the use, and recommended to the serious perusal of young people, and in particular the young gentlemen of Boston. / By Benj. Colman.

Of 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 Speci|al Seasons of the Par|ticular 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

there 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 vari|ous Providences directs and com|mands us.

We are very prone to Err in e|very 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 in|fluences to those particular Duties which are peculiarly proper and in|cumbent under present Providences,

and 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 Me|lancholy Hours under every Grief of mind occasioned by the ‖ 1.1 suffering of Evil: In the other, the Occasion of Mirth is supposed, in opposition to the state of Affliction before na|med.

Is any Merry? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Is any one of a good, easie, pleasant mind? of good cheer, (as 'tis render'd, Act. 27.36. as the late foundring Ma|riners and Souldiers of Pauls Com|pany, 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 allow|ing 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 Ordi|nance is Praise, to which at least the sense must be determin'd here; Prayer having been distinctly di|rected to before in the Case of Sor|row. This is a Spiritual, Devout

and 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 Sin|ners. 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 provi|ded for us by God in his Word; which are so worthy of his inspi|ring, and therefore meet for him to receive; which do so fully an|swer 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 Fan|cies, who love rather to compose Hymns for themselves, (and very silly dull ones too sometimes to my knowledge;) and bring them in|to

the Publick Worship instead of Davids: as tho' one shou'd prefer puddle Water to the pure and christal River of the Water of Life, proceed|ing from the Throne on high; for such after all is the produce of our muddy Brain, be we never so il|luminated, sanctifyed, and not in|spir'd, compar'd to the Inspiration of the Holy Ghost; who has in Infinite Bounty and Mercy provi|ded 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 other|wise, how insufferable is our vain conceit of our own low and pal|try Inventions? and if we are not so opinionated of our own Com|posure, Conscience will modestly blush and give place.

Suffer me to offer one or two

Lessons, 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 Christi|an Life neither ever need, nor ought to meet with any Interrup|tion. Afflictions call us to Pray|er, Prosperity ministers matter for Praise: the Apostles care is that the Exercise of Grace be the same under all the Changes of Provi|dence: He knew well our Dan|ger in either Extream, of Sorrow or Joy: He considers our Infirmity and Pravity, how prone we are under Affliction to murmur or de|spond instead of praying, and how apt under the smiles of God to forget God and kick against him, in|stead 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

good account. The Rules are wor|thy 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 in|struct us also, how to serve God and preserve Fellowship with him, how to carry on the proper work of our Lives, and maintain a bles|sed Intercourse with Heaven, whe|ther we are Merry or Sad.

Indeed, every inordinacy of our affections will interrupt it. World|ly 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

it: Intemperate Pleasures sensua|lize it, and it becomes light and frothy: But if our affections be well limited and directed, they do excellently subserve unto the Ex|ercise of Grace. We may be sor|rowful and yet serious, resign'd and thankful; and we may be chear|ful and yet grave, devout and hea|venly. It is utterly an Error to think, that a mournful Spirit does on|ly 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, on|ly improve the present frame to Serve him withal; for if it be not irregular and inordinate in it self, there are Religious Acts or Servi|ces 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 pub|lick Worship; but if in a chearful vein, they go abroad to be merry:

Whereas they might be as laudably and as profitably now in their Clo|sets 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 not|withstanding, 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 Sorrow|ful? 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 E|ternal State. Praise may now

preserve, continue and increase that Communion with God, which before was carried on by Humilia|tions and Prayers.

A Second Instructive and Useful Lesson suggested in the Text is this: That every Ornament, Gift and Ac|complishment 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 sel|dom 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 Plea|santness of Temper and Disposition, is a precious gift of God, a happy & love|ly 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

Paths 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 un|to 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 Per|son is, A Musical Ear and Voice; Art

and 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 Celebrati|on of his own Perfections & Works, tho' to be sure the Devil has scarce ever had so much Honour and Ho|mage 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 Hea|venly 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

Fright woud have found a Tongue.) We know also of another Song of Moses to be Sung on a more Illustri|ous 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 Sancti|fy'd and Perfected.

But since his day how have they been debas'd and debauch't to the leudest as well as the meanest Sub|jects? The Triumphs of silthy Vice have been waited on and adorned, by a Servile and Scandalous Prosti|tution 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

of 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 So|lemn manner shou'd the Heroes be, who first (a) 1.2 Encounter'd this grow|ing Prodigy of Sin, and dar'd to take that long despised part and place of the King of Israel, (b) 1.3 to Dance be|fore 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 De|cency and Vertue. Consecrate

your Skill and Muse to God: keep your self pure. Pray and aspire after Davids steady fervent Inclina|tion to the worthiest Matter and Subject of raised Praise, and Sum|mon 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 E|verlasting Wonders and Delights; Eno' Beauty & Perfection shining forth in his Works for all the Copi|ous 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 & Eter|nal Generation, the ineffable Felici|ties of the God-head, and His who was set up from Everlasting, the Fa|thers Daily Delight, and Rejoycing al|ways before him (Prov. 8.30.31.) Sing

of his Pleasure & Gracious Delights with the Sons of Men: his Life in our low World and all the Glo|ries of it; His God-like Holiness, and Divine Works of Power and Mercy: Sing of his wondrous Love & Victorious Passion; how he Tri|umphed 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 Reli|gion (it may be) scarcely imagined or rarely consider'd, but the abuse of it gross and notorious every where.

Is any Merry? The Apo|stle Writes to professed Worshippers of Christ, real or at least visible Saints; he supposes Mirth among them, and in that he does not cen|sure and condemn it, he plainly al|lows, approves and countenances it; much more does he so by sup|posing 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 cor|rupt heart. Therefore holy Job al|ways 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-offer|ings according to the number of them all.

It is with Mirth as it is with Sor|row: there is a proper, decent, Na|tural Sorrow on many Occasions,

and there is a Sorrow which is Worldly & Deadly, and there is a Spi|ritual 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 con|cerns us to know these if we wou'd converse in this Evil World as be|comes the Gospel, so as neither to dishonour it by an Idle Austerity, nor by Licentious Excesses, nor live Stran|gers to its Divine Pleasure. I will therefore Essay to show these three things.

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

2. That there is a Carnal & Vi|cious 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 as|pire after.

I. 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 Law|fully: 'tis then profitable & serveth to many Wise ends, and is counte|nanc'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 * 1.4 Scripture for it; and to be sure God

does not indulge us in any thing e|vil or indecent. I commended Mirth, says Solomon, meaning a Sober Satis|faction in the distributions of Provi|dence, enjoying the comforts God allows to us: and what he com|mends the Apostle positively com|mands, 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 Su|per-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 of|ten Fills the Perfect mans Mouth with Laughing, and his Lips with Rejoycing, on the account of present & world|ly blessings: God has made me to Laugh, said Sarah, so that all that bear will laugh with me. A most ac|ceptable License, and highly orna|mental of the Christian Life: O•• thy way, eat thy bread with Joy, and

drink 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 Circum|stances, 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.

Sorrow 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 Plea|sure; 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 com|manded fear and obedience from them. God made Man in his Per|fection, 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

possibly agreed to a State of Recti|tude & Felicity; for that must needs be accompanyd with a perfect Internal Delectation of Soul, shin|ing 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 & Or|namental in our present State, ac|cording to the design of our Na|ture, and the will of Him that crea|ted 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

he 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 Prodi|gal, who in the Parable is our Gra|cious Heavenly Father in Jesus Christ. We are the Prodigals, who

so often spend our first years in Riots and Excess, madly hunting after all manner of sensual Joy, wandring from God, and forget|ful of him; but upon our Repen|tance 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 Accla|mation 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 Hea|ven.

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 al|ways of a heavy heart and sad face; we in effect say, that we receive nothing from God to make

us chearful and thankful: we don't render to him according to his benefits, but act as if only afflicti|ons were measured out to us, and we were Chastened every morning. This were an ungrateful Forget|fulness or Undervaluing of the Fa|vours of God, who in giving Fruit|ful Seasons, designs to fill mens hearts with food and gladness. A glad Spi|rit 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 afflu|ence

of Worldly Enjoyments of little or no price with us? Are they not his rich Beneficence, his Fatherly Provision, his Royal Mu|nificence? How do we acknow|ledge 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 ve|ry 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 mour|ning 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

to 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 weari|ness to the Flesh, and the toils of the Body soon tire the Mind. We daily need some respite & diversi|on, without which we dull our Powers; a little intermission shar|pens 'em again. It spoils the Bow to keep it always bent, and the Vi|ol if always strain'd up. Mirth is some loose or relaxation to the la|bouring Mind or Body, it lifts up the hands that hand down in wea|riness, 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 na|ture to chear and revive us thro' all the toils and troubles of life;

and 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 nou|rishes 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 effica|ciously

for 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 ob|lig'd to it by the Sixth Commandment.

Thirdly, Another good Use of Mirth is to cherish laudable Friendship, and to increase Love among Christians. Cha|rity is the greatest Grace, the Apo|stle 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 En|dearment and Love, for Relations, Acquaintance, Friends and Bre|thren in Christ to be free & plea|sant at each others Houses. This was the Use of * 1.5 Feasts from the

first Ages of the World; and so the happy Family of Job cherish|ed that mutual delight in each o|ther, for which they were so Ex|emplary: and so the First Christi|ans 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 Hea|ven: There Holy Spirits unite, & their pleasure is, as their mutual Love, for ever; both in their Ful|ness. One end of Life and Socie|ty 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 Bre|thren to dwell together in Unity!

Fourthly and Lastly, Another End and Use of Virtuous Mirth is That we may attend holy duties of Wor|ship, in Private or Publick, with the more chearfulness, and to promote Spi|ritual

Joy. 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 du|ties. Davids * 1.6 Sanguine Temper be|ing 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, Pray|er and Praise their delight, being never so much pleas'd, as when en|gaged in such Exercises. He likes not to see us go pining or dull a|bout our Work, as if it were our Penance, and a hard Service. It gives a Lustre to Religion to go un|to

Gods House with the Voice of Joy and Praise: When it is Pleasant to our Souls, then is God indeed ho|nour'd by us. Now regular Mirth promotes this; the Habit of Chear|fulness 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 vi|gorous: 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' bo|dily 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

Lifeless 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 de|light in God, and in other things too, returns: Which is a Demon|stration that Chearfulness does greatly subserve unto a holy & re|ligious 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 Re|ward. And that which is of so

excellent Use to us in our Christi|an 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 a|mong 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 Holi|ness. 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, Mo|deration and Mortification to the World, which agrees to the Chris|tians Character, cannot consist with

Occasional Mirth, or with Habitu|al 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 Mon|sters and Giants in the way terri|ble to force thro'. It is the Spirit of Joshua and Caleb that does God and Religion honour; they were for engaging chearfully, and ani|mated 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 Neigh|bour to suspect Christianity to be a grievous and morose kind of Life.

A most certain way to obstruct the growth of Christs Kingdom; for you know the vain World are stum|bled at any thing that looks this way; therefore turn the bright side to 'em, and let 'em see that you en|joy 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 re|pent 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 pain|ful throws of a violent Death; and if men will go away Sorrowful from Christ upon such faithfulness, there is no Remedy: Only let the dis|heartned Person know too, that this does not infer Christianity to be a Life only of Penance & Sorrow; No, sensual men need only exchange

their 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 continu|al 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 separa|ble from Profaness & Intemperance; the Mirth appear'd Wise to him, & the Religion that allow'd and go|vern'd it charming. The sad heart|ed 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,

and 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 Christi|an, let 'em see that there is such a thing as your Masters Joy, and that on this side of Heaven; that Devo|tion 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

all People! But this is an Evil which I have seen under the Sun, a man to whom God has given all outward Bles|sings & 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 Unspeak|able 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

want 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 Enlight|ned; 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.

Notes

• ‖ 1.1

  Which is the true sence of the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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.
• (a) 1.2

  Mr. Collier, against the Stage.
• (b) 1.3

  Sir Rich Blackmore's Eliza. His Paraphrase on the Book of Joh. and Songs of Moses, Deborah, David, &c.
• * 1.4

  1 Thes 5.16. Eccl. 5 10.9.8, 9. Gen. ••••.6. Job. ••.21.
• * 1.5

  Gen. 31.27.43 34. Job 1.4. Luk. 15.32. Acts 2 46.
• * 1.6

  Mr. Mortons, Spirit of Man Sanctifyed & Preserved p. 31.