tle's method," But this I say, brethren, the time is short: it remaineth that both they that have wives be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use the world, as not abusing it (or as if they used it not): for the fashion of this world passeth away"." So you will desire as if you desired not, when you perceive well how quickly the thing desired will pass away.

Direct. xiv. In all your desires, remember the account as well as the thing desired.' Think not only what is now at hand, but what account you must make to God of it; "For to whom men give or commit much, of them they require the more "." Will you thirst after more power, more honour, more wealth, when you remember that you have the more to give account of? Have you not enough to reckon for already, unless you had hearts to use it better?

Direct. xv. Keep yourselves to the holy use of all your mercies, and let not the flesh devour them, nor any inordinate appetite fare ever the better for them when you have them, and this will powerfully extinguish the inordinate desire itself.' We are in little danger of being over eager after things spiritual and holy, for the honour of God: resolve therefore that all you have shall be thus sanctified to God, and used for him, and not at all to satisfy any inordinate desire of the flesh, and the flesh will cease its suit, when it finds it fares never the better for it. You are able to do much in this way if you will. If you cannot presently suppress the desire, you may presently resolve to deny the flesh the thing desired, (as David would not drink the water though he longed for it,) and you may presently deny it, the more of that you have. If you cannot forbear your thirst, you can forbear to drink: if you cannot forbear to be hungry, you can forbear to eat whatever is forbidden or unfit: if Eve must needs have an appetite to the forbidden fruit, yet she might have commanded her hands and teeth, and not have eaten it. If you cannot otherwise cool your desire of curious apparel, wear that which is somewhat homelier than else you would have worn, on purpose to rebuke or control that desire: if you cannot otherwise quench your covetous de

1 Cor. vii. 29-31. "Luke xii. 48. o Matt. xxv. p 2 Sam. xxiii. 15. 17.

sires, give so much the more to the poor to cross that desire. You cannot say that the outward act is out of your power, if you be but willing.

bethink Direct. xvI. When your desires are over eager, you of the mercies which you have received already and do possess.' Hath God done so much for you, and are you still calling for more, even of that which is unnecessary when you should be giving thanks for what you have? This unthankful greediness is an odious sin. Think what you have already for soul and body, estate and friends; and will not all this quiet you, (even this with Christ and heaven) unless you have the other lust or fancy satisfied, and unless God humour you in your sick desires?

Direct. XVII. Understand how little it will satisfy you, if God should give you all that you earnestly desire.' When you have it, it will not quiet you, nor answer your expectations. You think it will make you happy, and be exceeding sweet to you, but it deceiveth you, and you promise yourselves you know not what, and therefore desire you know not what. It would be to you but like a dreaming feast, which would leave you hungry in the morning.

Direct. XVIII. Remember still that the greatest hurt that the creature can do thee, is in being overloved and desired, and it is never so dangerous to thee as when it seemeth most desirable.' If you remembered this aright, you would be cast into the greatest fear and caution, when any thing below is presented very pleasing and desirable to you. Direct XIX. Consider that your desires do but make those wants a burden and misery to you which otherwise would be none.' Thirst makes the want of drink a torment, which to another is no pain or trouble at all. The lustful wanton is ready to die for love of the desired mate which nobody else cares for, nor is ever the worse for being without. A proud, ambitious Haman thinks himself undone if he be not honoured, and is vexed if he be but cast down into the mean condition of a farmer: when many thousand honest, contented men live merrily and quietly in as low a condition. It is men's own desires, and not their real wants which do torment them.

Direct. xx. Remember that when you have done all, if God love you he will be the chooser, and will not grant your

sick desires, but will correct you for them till they are cured.' If your child cry for a knife, or for unwholesome meat, or any thing that would hurt him, you will quiet him with the rod if he give not over. And it is a sign some rod of God is near you, when you are sick for this, or that, or the other thing, and will not be quiet and content unless your fancy and concupiscence be humoured.

Tit. 4. Directions against sinful Mirth and Pleasure.

Mirth is sinful, 1. When men rejoice in that which is evil: as in the hurt of others, or in men's sin, or in the sufferings of God's servants, or the afflictions of the church, or the success or prosperity of the enemies of Christ, (or of any evil cause :) this is one of the greatest sins in the world, and one of the greatest signs of wickedness, when wickedness is it that they rejoice in. 2. When it is unseasonable or in an unmeet subject: as to be merry in the time and place of mourning; to feast when we should fast: or for an unsanctified, miserable soul to be taken up in mirth, that is in the power of sin and satan and near to hell. 3. Mirth is sinful when it tendeth to the committing of sin, or is managed by sin: as to make merry with lies and fables and tempting, unnecessary time-wasting dances, plays or recreations; or with the slander or abuse of others; or with drunkenness, gluttony or excess. 4. Mirth is sinful when it is a hindrance to our duty, and unfitteth the soul for the exercise of that grace, which is most suitable to its estate. As when it hindereth a sinner's conviction and humiliation, and resisteth the Spirit of God, and bawleth down the calls of grace, and the voice of conscience, that they cannot be heard: and when it banisheth all sober consideration about the matters that we should most regard, and will not give men leave to think with fixedness and sobriety, upon God and upon themselves, their sin and danger, upon death and judgment and the life to come: when it makes the soul more unfit to take reproof, to profit by a sermon, to call upon God. This drunken mirth which shuts out reason, and silenceth conscience,

Stoici dicunt severos esse sapientes, quod neque ipsi loquantur ad voluptatem, neque ab aliis ad voluptatem dicta admittant. Esse autem et alios severos, qui ad rationem acris vini severi dicantur; quo ad medicamenta, potius quam ad propinationem, utuntur. Laert. in Zenone.

and laughs at God, and jesteth at damnation, and doth but intoxicate the brain, and make men mad in the matters where they should most shew their wisdom, I say this mirth is the devil's sport, and the sinner's misery, and the wise man's pity of which Solomon speaketh, " I said of laughter it is mad, and of mirth, what doth it?” "As a madman who casteth firebrands, arrows and death, so is the man that deceiveth his neighbour, and saith, Am I not in sports?" "It is a sport to a fool to do mischief." 5. But mirth is most horridly odious when it is blasphemous and profane : when incarnate devils do make themselves merry with jesting and mocking at Scripture, or at the judgments of God, or the duties of religion; or in horrid oaths and cursed speeches, against the servants of the Lord.

Direct. 1. First see that thou be a person fit for mirth, and that thou be not a miserable slave of satan, in an unregenerate, unholy, unjustified state"! Thou wouldst scarce think the innocent games or sports were becoming a malefactor that must die to-morrow. An unregenerate, unholy person, is sure whenever he dieth to be damned: if he believe not this, he must deny God or the Gospel to be true. And he is not sure to live an hour. And he is sure that he shall die ere long. And now, if you have not fooled away your reason, tell me whether your reason can justify the mirth of such a man? Dost thou ask, What harm is it to be merry ?' None at all for one that hath cause to be merry, and rejoiceth in the Lord. But for a man to be merry in the way to hell, and that so near it; for a man to be merry before his soul be sanctified, and bis sin be pardoned, or before he seeketh it with all his heart, this is harm; if folly, and unbelief, and contempt of God and his dreadful justice, be any harm. O hearken to the calls of God; abhor thy sins; and set thy heart on heaven and holiness, and then God and conscience will allow thee to be Get a remerry. newed heart and life, and get the pardon of thy sins, and a title to heaven, and a readiness to die, and then there is reason and wisdom in thy mirth. Then thy mirth will be

"Prov. xix. 10. Delight is not seemly for a fool.

t Prov. x. 23.

* Siquis est quem flentem mori deceat, ridere dedecuit viventem: cum instare, semperque supra verticem videret, unde mors flendum sciret. Risum illum haud dubie fletus hic non longo sejunctus spacio sequebatur. Petrarch, Dial. 119. lib. 2.

honourable and warrantable; better than the lame man's that was healed, that went with Peter and John into the temple, "walking, and leaping, and praising God." But it is a most pitiful sight to see an ungodly, unregenerate sinner, to laugh, and sport, and play, and live merrily, as if he knew not what evil is near him! It would draw tears from the eyes of a believer that knoweth him, and thinketh where he is like to dwell for ever. I remember the credible narrative of one that lived not far from me, that in his profaneness was wont to wish that he might see the devil; who at last appeared to him in his terror; and sometimes he smiled on him: and the man was wont to say, that he never seemed so ugly and terrible as when he smiled: (and the man was affrighted by it into a reformed life.) So though a servant of the devil be never comely, yet he never seemeth so ghastly as when he is most merry in his misery.

Direct. 11. Yet do not destroy nature by overmuch heaviness, under pretence that thou hast no right to be merry.' For, 1. The very discovery of thy misery puts thee into the fairer hopes of mercy. 2. And many of God's children live long without assurance of their justification, and yet should not therefore cast away all joy. 3. And so much ease and quiet of mind must be kept up by the unsanctified themselves, as is necessary to preserve their natures, that they may have time continued, and may wait on God till they obtain his grace. Above all men, they have reason to value their lives, lest they die and be lost, before they be recovered. And therefore, as they must not famish themselves by forbearing meat or drink, so their sorrows must not be such as may destroy their bodies (of which more anon).

Direct. 111. See that you first settle the peace of your souls upon solid grounds, and get such evidences of your special interest in Christ and heaven, as will rationally warrant you to rejoice; and then make it the business of your lives to rejoice and delight yourselves in God, and take this as the principal part of grace and godliness, and not as a small or indifferent thing; and so let all lawful, natural mirth be taken in, as animated and sanctified by this holy delight and joy; and know that this natural, sanctified mirth is not

y Acts iii. 8.