I. lemn Sacrifices than were at other Times usu-SER M. al, as fome would have us believe; but outward Testimonies of this Joy were also required, such as was their Abstaining from Leavened Bread, their Resting from their Labour, their Rejoicing before the LORD their God, and their making a Feast unto the LORD. As to those Festivals which were instituted by the Jews themselves afterwards, we find these Actions more expresly commanded: In the Feast of Purim, instituted by Mordecai, Every Generation, every Family, every Province and every City were ordered to make them Days of Feasting and Joy, and of fending Presents one to another, and of Gifts to the Poor, Esth. ix. 21, 22. And again, the Feast of the Dedication, (that Feast which our Lord Himself honoured with his Presence, John x. 22.) was to be kept in it's Season from Year to Yearwith Mirth and Gladness, 1 Macc. iv. 59. And so doubtless ought our Feasts to be celebrated, if we would duly observe them: If we imitate the Jews in one respect, we ought to do it in the other: If we fet apart set Times and Seafons to commemorate any Bleffings God has vouchsafed us, we ought also at such Times to do as they did, i. e. to do no fervile Work, but to rejoice before the LORD our God, سلم SERM. God, and to make a Feast unto the LORD: I. To make them Days of Feasting and Joy, and of fending Presents one to another, and of Gifts to the Poor. And if we search the Records of the Church even from the very Infancy of Chriftianity, we shall find that whatever Times have been fet apart either for the Remembrance of some special Mercies of GOD, fuch as the Birth and Resurrection of our Saviour, the Descent of the Holy Ghost, &c. or in Memory of the great Heroes of our Religion, such as were the Blessed Apostles and other Saints, who were the happy Instruments of conveying to us the Knowledge of Christ Jesus, by preaching his Gospel throughout the World, and attesting the Truth of it with their Blood; I say whatever Days have been observed upon any of these Accounts, have been constantly celebrated with Mirth and Gladness. But I need not fure descend to Particulars: For our Reason will convince us, that Feasting and Mirth are so far from being inconsistent with the Duties required of us on these Occafions; as that they are very fignificant Parts of the Solemnity. Besides, the Strictness of the Union between Soul and Body makes them so nearly concerned for the Good of each other, that as they make but one Person, so we endeavour to I. to make them join and act as one in all other SERM. Duties of Religion. When we appoint any Time to meditate and reflect upon our Sins, in order to afflict our Souls; we withdraw, or at least we ought to withdraw from our Bodies also their usual Sustenance, in order to punish and bring them under. When again we present our Souls in Prayer, we humble our Bodies upon their Knees: And so in the Performance of all other Christian Duties the Body is required to bear a Part with the Soul: And therefore when the Soul is engaged in a thankful and joyful Commemoration of some Blessing received, I cannot but think that the Body is also expected to be cheerful and pleafant. : But I must not take up too much Time upon this Firft Head; Nor yet may I omit to take notice that there may be some other Occasions, as well as these more folemn ones, of Joy and Feasting. A Family may be blessed with some particular Mercy; or a Single Perfon may have a just and peculiar Reason to rejoice. Laban may very seasonably gather together all the Men of his place, and make a Feaft, Gen. xxix. 22. at the Marriage of his Daughter: And our Blessed Saviour himself was pleased not only to be present at fuch a Feast, 1 I. SERM. Feast, but even to begin his Miracles with providing Wine for the Guests, John ii. 1-1 Samfon again, according to the Ufage of the young Men of his Time, may make a Feast, Judges xiv. 10. when he brings his Wife home: And if Elizabeth bring forth a Son, ber Neighbours and her Cousins may very innocently rejoice with her, Luke i. 58. Abrabam may make a great Feast the fame Day that Ifaac is weaned, Gen. xxi. 8. And if a Son for some Time prove a Prodigal, a Father may kill a fatted Calf, Luke xv. 23-27. at his Return. Pharaoh and Herod may be expected to treat their Nobles on their Birth-days, Gen. xl. 20. Mark vi. 21, &c. Abraham and Lot may make Entertainments for the Reception of Strangers, Gen. xviii. 1-12. xix. 3; and thereby they and others have entertained Angels unawares, Heb. xiii. 2. And Jofeph may send Messes to his Brethren, who without Offence may drink and be merry with bim, Gen. xliii. 34. In a word, at the Conclusion of a kind and plentiful Harvest, Exodus xxiii. 16. at the End of a Sheep-Shearing, 2 Sam. xiii. 23-28. in making Leagues and Covenants, Gen. xxvi. 30. xxxi. 53. and on fuch other like Occafions, Feasting and Mirth are suitable and seasonable, and have, from the I. the very first Ages of the World (as appears SERM. from the Holy Scriptures) been always used at those Times. I have now done with the First Head of my Discourse, upon which I have been the more particular, because I know there are some who cry down all external Feasting and Mirth as carnal and unlawful, allowing of none but a Spiritual Feasting and Joy upon these or any other Occasions. But I am not insensible on the other hand, that they are but the leaft Part of Mankind who entertain any Scruples of this Nature; but few who want to be perfuaded of the Lawfulness of Feasting, or to be informed in the Seasons when it is proper to do it. Most People, on the contrary, are forward enough to lay hold of fuch Occafions, and apt to give themselves too much Liberty and Freedom. Lest therefore any thing that has been said, should be thought to countenance or encourage any Person's Loosness or Licentiousness; I shall now proceed to shew, II. SECONDLY, That, though Feasting and Mirth are Things in themselves confiftent with the Practice of Virtue and Religion; there |