I. SERM. there is notwithstanding great Danger of offending at such Seafons. Though Job's Sons had been educated without doubt in the Fear of God, and so probably had as much Guard upon themselves at such Times as good Men generally have; yet the Dangers and Temptations which their Father knew they were exposed to, made him fear they might notwithstanding do or say something misbecoming their Religion: It may be, faith he, that my Sons have finned and cursed GOD in their Hearts. What I intend to offer to you by way of Confideration upon this Second Head of my Discourse, shall be taken up in shewing you by what Ways we may abuse this Liberty, and what Danger we are all of us in of running into one or other of those Abuses. In order to which it may not be improper to observe, First, That Feasting and Mirth are Things so pleasing and agreeable to Human Nature; that we are often too apt to defire and use them at improper Seasons. And this makes us very frequently indulge ourselves in Joy and Festivity, even at those Times, in which the Church calls us to Humiliation and Repentance. But this is certainly an Abuse of our Liberty; the very Actions of Feasting and 1 I. Mirth, however lawful in themselves, yet ceaf- SERM. ing to be so when used unseasonably. To every Thing (faith the Wiseman) there is a Seafon, and a Time to every Purpose under the Heaven: A Time to weep, and a Time to laugh, a Time to mourn, and a Time to dance, Ecclef. iii. 1, 4. Mirth and Chearfulness are very unsuitable upon a Day of Mourning, and so is Eating and Drinking upon an appointed Fast. On such Times as these it is our Duty to afflict our Souls with Grief and Sorrow, which it is impoffible for us to do, if at the same Time we chear and elevate our Bodies. How displeafing this is to the Divine Will, we may learn from the Severity of that Judgment which God denounced against the Jews for fuch untimely Joy. In that Day (faith the Prophet) 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 and killing Sheep, eating Flesh and drinking Wine : Let us eat and drink, for to morrow we die. And it was revealed in mine Ears by the LORD of Hofts. Surely this Iniquity shall not be purged from you, till ye die, faith the Lord GOD of Hoft, Ifa. xxii. 12, 13, 14. The very Actions therefore of Joy and Feasting cease to be lawful, if used VOL. I, on I. SERM. on any Day, or during any Season which the Wifdom of the Church has thought fit to fet apart for Duties of a contrary Nature. And yet how often are we overswayed at those Times to frequent Places of Diversion, and even to seek for and appoint Times of Jollity and Merriment? But, Secondly, Feasting does not only become unlawful at improper Seafons, but also when it is used too frequently. It is set down as an Aggravation of the Rich Man's Sin in the Parable, that he fared jumptuously every Day, Luke xvi. 19. He by that Means deprived himself of the Opportunities he might otherwise have had, of being touched with the Sense of that Distress and Want, which the Beggar at his Gate as daily laboured under. For I cannot but think it is the Duty of every Christian, of those especially whom God has blessed with Plenty in the World, to make themselves a little sensible of the Hardships which others are forced to undergo; and even fometimes to submit themselves, as far as their Circumstances will allow them, to a fellow-feeling of their Neceffities. Such a voluntary Refufal now and then of fome of the Comforts of Life would make them have a more thankful Esteem of the Blessings they enjoy, and incline them I. them to contribute a little, of what they would SERM. be otherwise too apt to spend upon Superfluities, to the Relief of the Poor. But they who fare sumptuously every Day, who make their whole Life, as it were, one continued Festival, lose this Advantage; being perfectly ignorant of the innumerable Hardships the inferior Part of the World undergo, and consequently not knowing how to prize that Plenty, they themselves every Day partake of. And therefore certainly this is another Abuse of Feasting, fince we thereby make the Blessings of Life become Instruments and Occasions of our Unrighteousness. But further, A Third Means by which we offend in our Feasting, is, when we only entertain Persons of our own or a fuperior Rank and Quality, and neglect them who are most capable of being benefited by our Hospitality: Forgetting that Injunction and Instruction of our Lord, in which he teaches us who would be the most proper Guests at our Feasts: When thou makeft a Dinner or a Supper, faith he, call not thy Friends nor thy Brethren, neither thy Kinsmen, nor thy Rich Neighbours; left they also bid thee again, and Recompence be made thee. But when thou makest a Feast, call the Poor, the Maimed, the Lame, the Blind ; and thou shalt be blessed; I. SER M. for they cannot recompense thee : for thou shalt be recompensed at the Resurrection of the Just, Luke xiv. 12, 13, 14. I do not mention this to intimate that the Inviting of our Equals or Superiors to our Feasts is unlawful: Far from it; it is most certainly a very commendable Testimony of our Amity and Friendship: But what I mean is, that the confining our Hospitality to those only who are able to return it, contradicts the Design of our Festivals; one End of which is undoubtedly that they who live in Plenty at all Times of the Year, should, at the more folemn Seafons of it, spread their Tables, or at least distribute some Provisions to those who have scarce a Sufficiency at other Times. This is a Duty that even Humanity requires of us; and it was the Neglect of this which brought the Rich Man to his Place of Torment: He fared sumptuously every Day, whilft the Beggar lay at bis Gate defiring to be fed with the Crumbs which fell from his Table, Luke xvi. 19, &c. The Poor therefore and the Needy are at such Times either to be invited to, and fed from, the Tables of the Rich; or else are to have their own Tables supplied more comfortably than usual, by their Largess and Gifts. For Christians surely ought not to come behind the Jews in Acts of Mer |