A Guide to Godliness
§. Sect. 3 That we must diligently read the Scriptures, and the great profit of this exercise.
Unto prayer and praising of God by singing of Psalms, we are to adjoin another religious exercise, which is reading of the Scriptures and other holy writings; of which we will only here speak, as it is a daily duty to be performed of us, referring the more full handling of it unto another place, when we are to entreat of the means whereby we may be enabled to lead a godly life. Here let it suffice to show, that it is a duty no day to be neglected, if we can borrow any time from other necessary employments, and find any convenient leisure and fit opportunity to perform it. For whereas we should labor after a daily increase in spiritual graces, there is scarce any means more effectual for this purpose; seeing it is a notable help for the enlightening of our minds in the knowledge of God and his will, according unto which we are to frame our lives; for the Word of God is a lamp unto our eyes, and a light unto our paths; it enlighteneth the eyes, and giveth understanding unto the simple. It giveth wisdom to the ignorant, and to the young man knowledge and discretion. It is a singular help for the strengthening of our faith, when as we have daily before our eyes the covenant of grace, and the sweet promises of the Gospel made unto us in Jesus Christ; and observe the infinite mercies of God extended to all, without respect of persons who have believed and trusted in him. It much inflameth our love towards God, when in reading of them we observe his love towards us; and maketh us zealous of his glory, when we take notice of the infinite bounty of our Lord and Master, and what a rich rewarder he is of our poor and imperfect service. It will serve for a looking-glass, wherein we may see our spots and spiritual deformities, and be directed also by it to reform and amend them. It is a fit guide in the time of prosperity, which will teach us to use God's blessings aright, so as they may be, not only truly comfortable in themselves, but also as they are pledges of God's love, and earnest pennies of our salvation. It will be our comforter in our adversity, whilst it teacheth us so to profit by them, as that they may be signs of our adoption, and notable means to assure us of God's love and our own salvation. It containeth in it the evidences of our heavenly inheritance, and teacheth us how to get them into our own keeping without fear of losing them; and who cannot daily with much comfort spend some time in perusing these assurances, wherein so rich and glorious a Kingdom is ratified unto him? It is a divine treasury of all spiritual and heavenly riches; and who is so unwisely moderate in his spiritual desires, as not once in a day to please his eye with the sight of these treasures? Finally, it is our spiritual armory, in which is munition of all kinds, and all sorts of weapons, fit to defend our selves, and offend our enemies; and therefore seeing we are daily in the Christian warfare, and continually assaulted by the enemies of our salvation, why should we not also daily go into this armory to fit our selves with spiritual armor, and to take out of it the most prevailing weapons? Now for the time of the day when this duty must be performed; in respect of private reading it cannot be limited, but must be left to be prescribed by men's leisure and opportunity. And for that which is used as a family-exercise, it is most seasonable, as I take it, before prayer, either morning or evening, because then they are assembled together, and multitudes of occasions will hardly admit of often meetings.
CAP. XVIII.
Of our daily exercise in the duties of our callings, and of diverse virtues required in them.
§ Sect. 1 That we must make choice of lawful callings.
HAuing thus begun the day by the performance of these religious duties, we must in the next place betake our selves to the duties of our lawful callings. Neither can we sufficiently approve our selves unto God, if we do not join these with the other, for he will be served, not only in the general duties of Christianity, but also in those special duties which are peculiar unto those places and callings in which he hath set us, either in the Church or Common-wealth. Neither is it sufficient for him who is called to be a Magistrate, Minister, Master of a family, or servant, that he perform those duties which are common unto him with all Christians, unless he also with like care and endeavor, perform those special duties which belong to his own place and calling. And here first is required, that our calling be lawful, and agreeable to God's will and Word; that is, such an one, as our labors in it may tend to God's glory, the good of the Church and Common wealth, and the furthering not only of our temporal, but also our spiritual good, and the eternal salvation of our souls; and not such as being unlawful hindereth these ends; as those that live by unlawful Arts and Trades, Players, Gamesters, and such like; for then the greater pains we take in such callings, the greater is our sin, the more we dishonor God, hurt our neighbors, and hinder our own salvation. Secondly, that we be in some measure qualified with such gifts as are fit for our callings; for those whom God calleth unto any place, he furnisheth them with such competency of gifts, as that they may profitably perform the duties required unto it. And if our calling be lawful, and we thus fitted for it, then may we say with the Apostle Paul, that we are called by the will of God, and may with cheerfulness and comfort go on in it, expecting his blessing upon our labors, and in the end of our lives, a rich reward for doing him therein faithful service. Thirdly, our minds and hearts must be settled in our callings, so as we neither shift and change, unless it be upon weighty and necessary causes, nor intrude and busy our selves in the callings of others; for this were to overthrow all order, and bring confusion into Church and Common wealth; and to cross God's wise providence in the government of the world, who hath given variety of gifts, which he hath appointed to be exercised in variety of callings, that being helpful and serviceable mutually unto one another, human societies might be preserved, & peace and love nourished in them. And therefore as in a well-governed Army, everyone keepeth his place and station unto which his General hath designed him, & not only serveth him generally as a Soldier, but in that place and office unto which he is appointed and chosen: So must we demean our selves towards our great Commander, and not think it enough to perform good duties, unless we do those which belong to our callings; not out of fancy and fickle inconstancy, leaving our station; but as the Apostle requireth, abide in the same calling wherein God hath placed us.
§. Sect. 2 That we must be regenerate, before we can serve God acceptably in our callings.
But it is not sufficient that we be settled in a lawful calling, and that we painfully perform the duties that are required in it (for this a mere worldling may do out of carnal and earthly respects, either for his own pleasure, credit, or profit) but that we so carry and demean our selves in it, as that we may by our labors and endeavors glorify God, further our own salvation, and advance the good of the Church & Common wealth. Unto which, diverse things are required, some whereof respect our persons, and some the actions and duties which we perform. Unto our persons there is required, that we be regenerate and sanctified. For our persons must be accepted, before any of our works can please God, and be holy and righteous, before we can bring forth the fruits of holiness and righteousness. For as unto the pure all things are pure: so unto them that are defiled and unbelieving, is nothing pure, but even their mind and conscience is defiled. And if the sacrifices of the wicked are abominable, and their very prayers are turned into sin; how much more are the ordinary works of their callings sinful and odious in God's sight? Neither can such as are unsanctified expect any blessing of God upon their labor, or that they should prosper in anything which they do or take in hand, seeing by God's promise, this privilege is limited unto the righteous and such as fear him.
§ Sect. 3 That we must perform the duties of our callings in faith.
Unto the actions also and duties of our callings, that they may be acceptable unto God, diverse things are required. And these are either such virtues and graces which go before, as being the causes of all our good actions and proceedings, or such as do accompany and attend upon them. Of the former sort, the first and principal is a true and lively faith, whereby I understand not only a justifying faith which assureth us of the remission of our sins, and of the love and favor of God, and which by uniting us unto the true vine Christ, doth enable us in him to bring forth the fruits of righteousness, without which we cannot please God, nor do any good thing, seeing all we do is sin; but also a particular act of this faith, whereby we are persuaded that our callings and the duties which we perform in them being pleasing unto God, the Lord will give a blessing upon all our labors and endeavors. For which purpose our faith must have a warrant and ground out of God's Word, both enjoining these duties, and promising a blessing unto the performance of them. And thus shall we live the life of faith, which is so often commended unto us in the Scriptures, when as therein we do not only the religious duties of God's service, but also the duties of our callings, whereby we shall be encouraged to go forward in them with all alacrity and cheerfulness, when as we are assured that God will bless those labors which himself hath required; and not be dismayed with those crosses and troubles which befall us in them, seeing we are sure, that by God's blessing and gracious assistance, we shall overcome them, and have a good end and issue of all our labors.
§ Sect. 4 That the duties of our callings must proceed from Love.
Secondly, the duties of our callings must proceed out of unfeigned love towards God and our neighbors, which is the fountain of all true obedience, and not principally from self-love or love of the world, which being poisonous roots of all sin, will taint all our works and actions which spring from them. They must arise from the love of God, which moveth those in whom it is, to consecrate wholly unto him their lives and labors, in all things desiring to serve him, who so loveth us, and whom we so love, both in the immediate duties of his worship, and also in the ordinary duties of our callings. And this is done, when as we labor in them, not first and chiefly for worldly gain and advantage, thereby to please our selves; but in obedience to God's Commandment, who requireth these duties of us, studying in all things to please him, and that our actions both for the matter and manner may be approved and accepted in his sight. Secondly, we must perform the duties of our callings out of love towards our neighbors, seeking in them their good as well as our own, seeing true charity seeketh not her own, but is also serviceable unto others: which if we do, then will we not wrong them, to benefit our selves, nor gain by thir loss; we will not deprive them of some great good, to get unto our selves some small advantage; neither will we be so wholly intent and greedily gripple in following our own business, but that we will spare them some of our time, and afford them our best help, when their necessity shall require our assistance, and reason, charity and conscience shall bind us to afford it.
§. Sect. 5 That they must be directed to right ends.
Thirdly, as our labors must arise from these causes, so they must be directed to right ends. As first and principally to God's glory, which in all we do, we must labor to advance. Neither is God only glorified when we profess and practice religious duties, but also when we walk conscionably in our callings, and with all diligence perform the duties required in them in obedience to his Commandments. Secondly, we must propound unto our selves in them the good of the Church and Common wealth, which we are to prefer before our own private, and so carry our selves in all things, as that we may be profitable members in these societies. In which regard we must not seek to gain by the common loss, but neglect our own particular, when as it will not stand with the public and general good. Thirdly, we must in all our labors aim so at our own profit, as that we join therewith the welfare and benefit of our neighbors, whom by the Law of charity we are to love as we love our selves; and not raise our gain out of their loss and disadvantage, as it is the common custom of the world. But as we profess our selves members of the same body, so must we, as becometh members, aim chiefly at the preservation of the whole, and then at the joint good one of another, not thinking those goods well gotten, which are raised and gained out of our neighbors loss.
§. Sect. 6 That the duties of our callings must be performed after a right manner, and first, with heavenly minds.
And these things are to be observed in the labors of our callings, in respect of their causes both efficient and final. In the next place our care must be, that we perform them after a right manner; unto which is required that we be exercised in our earthly business, with heavenly minds and affections, and not suffer our worldly employments so wholly to take us up both in soul and body, as that thereby we should be hindered from having our conversation in heaven. But like Citizens of heaven, and pilgrims on earth, whilst our bodies are travailing in worldly employments, we must have our minds, hearts and affections lifted up in spiritual and heavenly meditations and desires, contemplating and longing after the joys of our own country, and not so much minding the things beneath, as the things above, where Christ sitteth at the right hand of God. Especially, we must not neglect in the midst of our ordinary business, to lift up our hearts often unto God, either craving his blessing in the beginning of our work, or giving him thanks and praise in the end; and not suffer our thoughts to be so wholly set upon our bodily employments, and earthly objects, as not sometimes to fixe them upon spiritual and heavenly things. For it worldlings and citizens of the earth, are seldom or never so intent upon their works and present employments, but that their minds and hearts will take liberty of wandering after those carnal pleasures wherein they most delight; let it be a shame for us, who profess our selves Citizens of heaven, so wholly to mind earthly objects, as never to find leisure to think of the joys of our own Country, or of the spiritual means whereby we may be enabled to attain unto them. As therefore we are to avoid Monkish sloth and idleness, giving over the painful labors of our callings, under pretence of contemplation; so are we with no less care to avoid the contrary extreme, of turning worldlings, and being earthly-minded; having our minds and hearts so wholly fixed upon worldly things, as that we can find no leisure to think upon those which are spiritual and heavenly. But we must be so employed in the duties of our callings, as that we neglect not the general duties of Christianity, and the exercises of Religion in their due time; nor be so intent and earnest in pursuing momentary gain and worldly profit, as that in the mean time, through spiritual sloth, we suffer any of God's saving graces, heavenly thoughts, or holy affections and desires, to be cooled and quenched in us. We must so play the good husbands, as that we do not forget Christ's counsel; First seek the Kingdom of God, and his righteousness, and not be so taken up with our Oxen, farms, and earthly matches and marriages, as to neglect the means whereby we may be fitted to come as worthy guests to the marriage of the Kings son. We must choose with the Philosopher, rather to neglect our farms then our souls; and suffer some weeds to grow in our fields, rather then to have our minds overgrown with vices, or to lose any good opportunity of weeding them out, or of sowing in them the seeds of God's graces.
§. Sect. 7 That the duties of our callings must be sanctified by the Word and prayer.
Secondly, unto the performing of the duties of our callings after a right manner, there is required that we sanctify them by the Word and prayer. The former is done, when as we do nothing but that for which we have our warrant out of the holy Scriptures, and use them as the rule and squire, according to which we frame all our actions, doing that which the Word of God requireth, and leaving that undone which it forbiddeth and condemneth. The which is to be observed, both in respect of the matter and works themselves, and also the manner and circumstances, doing all things both in substance and form, as it requireth and directeth. The latter is performed, when as by prayer we desire God's blessing upon all our labors, and render unto him praise and thanksgiving, when we have obtained it, and have succeeded and prospered in the works of our hands. And this the Apostle requireth in all our affairs; Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God, and the Father by him. The necessity whereof will plainly appear, if we consider, that it is God's blessing only which maketh rich, and causeth us to thrive and prosper in all the works of our hands. That it alone enableth us to build goodly houses, and causeth our herds and our flocks, our silver and gold, and all that we have to multiply: and that he only giveth us power to get wealth. That it is he, who at his pleasure giveth and taketh away, maketh poor and rich, bringeth low, and lifteth up, raising the poor out of the dust, and lifting up the beggar from the dunghill, to set them among Princes, and to make them inherit the Throne of glory; As we see in the example of Abraham and Lot, who by the blessing of God upon their labors, waxed so rich, that the land was not able to bear them that they might dwell together; and of Isaac, who being a soiourner and stranger in the land, prospered in all his labors, and sowing the ground, received in the same year an hundred fold, because the Lord blessed him. And in Jacob, who passing over Jordan like a poor Pilgrim, with his staff in his hand, at his return back again was multiplied in wealth. Whereas contrariwise, if God's blessing be wanting (as we are not likely to have it unless we crave it) all our labors and endeavors will be spent in vain; For except the Lord build the house, they labor in vain that build it; except the Lord keep the City, the watchman waketh but in vain; It is in vain for us to rise early, to sit up late, and to eat the bread of sorrows, not affording our selves a good meals meat, out of our earnest desire to become rich. For if we neglect God's service, the Lord will blow upon our labors, and then though we sow much, we shall bring in little; we shall eat, but not have enough; we shall drink, but not be satisfied; clothe our selves, and not be warm; and earning wages for our work, we shall not be the richer, but put it all into a bag with holes. Or if our labors prosper for the increasing of worldly wealth; yet God's blessing being wanting, it shall do us more hurt then good, bringing with it no sound comfort and contentment, but carking care, fear, and grief; whereas the blessing of the Lord maketh rich, and he addeth no sorrow with it, as the Wiseman speaketh. And if we thus perform the duties of our callings, in love towards God, and in obedience to his commandment, and desire by prayer his blessing upon our labors, and yield him praise when he hath vouchsafed to give it, then shall we therein do service unto God, though our condition and the works of our vocation be never so mean and base, as well as in hearing the Word, or receiving the Sacrament, or in performing the most excellent duty which he hath commanded, seeing though they differ in the matter, yet not in respect of our mind, and manner of doing them. And so we may be assured, not only that the Lord will prosper us in them, and give them such good success in this world, as shall be most fitting for his glory and our spiritual good, but also will richly reward them, among other duties of his service, with everlasting joy and happiness in the life to come. The which argument the Apostle useth to persuade servants to walk faithfully in their calling, obeying their masters, according to the flesh, and herein performing their duty, with all cheerfulness and singleness of heart, as unto the Lord, and not unto men; knowing that of the Lord they should receive the reward of the inheritance, because in serving their masters, they served him.
§. Sect. 8 Of the virtues which must accompany us in the duties of our callings.
The next thing to be considered, is the virtues which ought to accompany us in the right and religious performance of the duties of our callings. For howsoever all virtues and graces are necessary unto the person that must thus walk acceptably before God, and scarce any can be wanting to the well-performing of any good action; yet there are some which more specially and properly belong to these duties of our callings, and do so immediately concern them, that they can in no good sort be done of us, unless in some measure we be qualified with them. As first, knowledge and judgment, whereby we must be enabled to discern between good and evil, right and wrong, which must be our light to guide us in all our ways, and our load-star to direct us in all our courses, which if it be wanting, we shall walk in darkness, and be apt to fall into many errors. Secondly, affiance in God, whereby we cast our selves upon his promises and providence in the use of lawful means; the which the Psalmist requireth of us; Commit thy way (saith he) unto the Lord, trust also in him, and he shall bring it to pass. The which we may more easily do, if we rightly consider our Saviors argument which he useth to the same purpose; for if the Lord take care to feed the fowls of the air, which take no care for themselves; and clotheth the lilies of the field, which neither toil nor spin, how much more will he provide for us all things necessary, who rest upon him in the use of all lawful courses, and take moderate care, and convenient pains to serve his providence? which affiance, if it be wanting, we shall be subject to innumerable discouragements, macerate our selves with carking care, and rush, upon all occasions, into the use of unlawful means, when lawful are wanting; thereby shifting for our selves, because we have no assurance that God will provide for us. Thirdly, we must be accompanied with a good conscience both towards God and towards men, and willing with the Apostle, to live honestly, we must with him keep it in all things. For having always in our company this Monitour and Judge, it will notably preserve us from all secret sins, and crafty conveyances, whereby we are naturally apt to wrong our neighbors, that we may benefit our selves; from all halting, dissembling, and double dealing, when as it may be so cunningly and closely carried, that respect of our credit, worldly shame, nor legal punishment are no sufficient bonds to restrain us from them; and from sloth and unfaithfulness in performing our duties; when no eye of man can take notice of it. Fourthly, we must have contentation for our companion, whereby we are in all things contented with God's good pleasure, and think that estate and condition best for us in which he hath placed us, giving indifferent welcome to prosperity or adversity, poverty or riches, gain or loss, because they are messengers alike of his sending; and though some more then others do in rougher terms deliver his message, yet when we do entertain them aright, they all assure us of his love, as being means to further our salvation. And of this we have an example in the Apostle Paul; Who had learned both, how to be abased and how to abound, to be full and to be hungry, to exceed and suffer want. Unto which if we attain; then shall we not be discontented with the baseness of our callings, nor envy others their greater preferments, their less labors and more gains; we shall not be set upon the rack of ambition, aspiring daily after higher dignity, seeing the place in which we are, being of God's appointing, is most fitting for us. Neither can any calling be thought too base for us, wherein acceptable service may be offered unto God, yea wherein he joineth with us as our helper and assistant, and rewards the pains which we take in them, with no less wages then an heavenly inheritance. We shall be preserved from that deadly dropsy of insatiable avarice; for our conversation may be without covetousness, if we come to think godliness the greatest gain, and can be content with such things as we have. And consequently, we shall walk honestly in our callings, when being contented with our estate and condition, we will use no indirect and unlawful means, nor fraudulent, violent, or unjust courses, to enrich our selves with other men's goods. And go on in our duty with much comfort and inward peace, when our heads are not vexed with carking cares; nor our hearts affrighted with the terrors, nor gnawed on with the worm of an evil conscience. But of this I have spoken largely in another place. Fifthly, we must possess our souls with patience, if we will, as we ought, walk in the duties of our callings; for besides that our labors in themselves are tedious and troublesome; we are daily subject to many crosses and mis-carriages in them, which will discourage us from going on; or if we do, being constrained by necessity, yet with much discontentment and disquietness of mind, murmuring and repining, if we be not armed with patience, and resolution to suffer with meekness, whatsoever God shall be pleased to send. Sixthly, we must have our hearts replenished with thankfulness unto God, and be ready at all times when we observe his love in blessing our labors, to lift them up, rendering unto him praise and thanksgiving. And acknowledging that we are less then the least of God's mercies, we must give him the whole glory of them, and not sacrifice unto our own nets, nor attribute our well-proceeding and good success to our own policy and skill, industry and abilities, but knowing that whatsoever we have, we have received it from God, we must take all occasions of rendering unto him the praise which is due unto him. Seventhly, we must perform the duties of our callings with alacrity and cheerfulness, and whatsoever we do, we must do it heartily, as unto the Lord, and not unto men, who will richly reward our labors with an heavenly inheritance. For as he loveth a cheerful giver, so also a cheerful laborer, in all things more respecting our inward affections then our outward actions. And as it is acceptable to God; so will it be most comfortable unto us, making all our labors easy; when our hearts and hands are conjoined in doing them. Eighthly, we must observe Justice in all the duties of our callings, doing nothing in them, but that which may advance our neighbors good as well as our own. And this will make us avoid all unjust and unlawful courses, which are commonly used to gather wealth; all fraud and deceit, extortion and oppression; all unprofitable labors, which tend to the hurt, rather then the good of the Common-wealth; and deceitful dealing, in those that are lawful. Finally, by this Justice we shall be moved to give every man his due, and to do no man wrong in the carriage of our callings; but so deal in them with others, as we would have others in their callings to deal with us.
CAP. XIX.
Divers reasons which may persuade us to be faithful and diligent in duties of our callings.
§. Sect. 1 That God hath ordained man to labor; and hath in many places of the Scriptures strictly enjoined it.
NOw when we are thus qualified with these virtues and graces, the last thing required in the duties of our callings, is, that we walk in them with all painfulness and diligence, which because it is tedious to flesh and blood, and men are naturally given to ease and liberty, desiring no calling at all, or, if any be put upon them by necessity rather then choice, to walk in them with as much sloth and negligence, as desire of their gain and advantage will permit; and few of many that are painful, are diligent in their callings in obedience unto God, or out of conscience of their duty, or any other religious consideration; laboring no otherwise in them then Infidels and Pagans, only for worldly benefit and earthly respects. Therefore it will be profitable to propound some reasons out of the Scriptures, both to incite us to honest labor in the works of our callings; and to make us avoid sloth and idleness. First then let us consider, that God hath ordained man as naturally to labor, as the sparks to flee upwards, and in the state of innocence would not endure that man should be idle, but made his labor easy and comfortable, that he might labor with delight. And therefore much less will he now suffer man unpunished to live at his ease, seeing he hath imposed it upon him as a penalty for his transgression, that in the sweat of his face he should eat his bread; and hath purposely cursed the earth with barrenness without tilling and manuring; being content that it should want its natural fruitfulness, rather then that man should want necessary cause and occasion of labor. And though he would have his Saints in heaven to keep unto him a perpetual Sabbath (not that they should be idle, but wholly intent to his praises) yet prescribing a Law unto sinners on earth, he appointeth but one day for rest, and six for labor, to show unto us, that in this world he will be served, not only with religious duties, but in the greatest part of our time, by walking faithfully and conscionably before him in the duties of our callings, expressing and exercising our inward graces and religious virtues, in our vocations, and the outward duties required in them. And this Law he hath backed with many special commandments and testimonies of holy Scripture, requiring at our hands that we should daily exercise our selves in the duties of our callings. Thus Solomon sendeth the sluggard to learn of the silly Ant diligence and industry in his labors, that at least, shame might drive him to the performance of his duty, when he seeth himself a reasonable man, who hath so many motives to induce him, and ability to propound so many good ends unto his pains, to be exceeded herein by a silly creature, who hath no other help nor inducement but the instinct of nature. So the Apostle Paul requireth of all men, that they study to be quiet, and to do their own business, and condemneth them who work not in their own callings, but busy themselves in other men's matters, as inordinate persons, adiudging them to this punishment, that if they would not work, neither should they eat; because they have no right unto it before they have labored for it, but are thieves, who live by the sweat of other men's brows, and like idle drones, unjustly devour the fruit of their labors. And this the Apostle implieth, where he first requireth them to work with quietness, and then to eat their own bread: for if earning it by our labors make it our own, then it is not our own before we have earned it; neither will free gift of friends or inheritance give just title unto it, unless we strengthen it, by performing obedience to that first Law after the fall, In the sweat of thy face thou shalt eat thy bread. And therefore the Apostle seemeth to make stealing and not laboring to be all one; Let him (saith he) that stole, steal no more, but rather let him labor, working with his hands the thing that is good. Unto which precepts of holy Scriptures, prescribing labor in the duties of our callings, we may add the examples of all the Saints of God in all ages, as fit patterns for our imitation; who have always lived in lawful callings, and have faithfully labored in the duties of them, as of Abel and Noah before the flood, the one a Shepherd, the other an Husbandman; and after the flood, of the Patriarchs, Abraham, Isaac, and Jacob, and all their posterity that descended of them; of Moses, David, the Kings and Prophets; of the Disciples of our Savior Christ; and especially of the Apostle Paul, who, as he professeth, labored more abundantly then they all, not only employing himself in his painful Ministry and Apostleship, but laboring also with his hands, that he might not be offensive, but be a good example for others to imitate. Yea, our Savior Christ himself, who though he were free borne, and the only begotten and dearly beloved Son of his Father, submitted himself as a servant to the common Law of mankind, tying himself by a voluntary necessity to labor in his calling, and to do the works of him that sent him. The which he did with such cheerfulness and delight, that he professeth it to be his meat and drink to do the will of him that sent him, and to finish his work. And therefore if the Son and heir could not be free from labor, how should any of his servants be exempted? If the Lord of the Vineyard could not be privileged from taking pains, with what face can any of the hired laborers excuse their idleness?
§. Sect. 2 That it is God's ordinance that we should labor in our callings.
Again, let us consider that the Lord himself is the Author of our callings, and that it is his ordinance that we should labor in them. It is he that created, and redeemed, and continually preserveth us, who hath called and set us in our places, and hath appointed unto everyone their work and task; and hath not only promised his help and assistance in all our labors, but also hath encouraged us to take pains, by assuring us, that he will richly reward them when we have finished our work. And therefore, if after all this, we will detract our labor, and spend our time in sloth and idleness, what is it but to leave our standings, and to withdraw our selves from under his government? to neglect God's work, and to do service unto Satan, and the sinful lusts of our own flesh? what is it but to deprive our souls of that comfort which we might have in his company and assistance; and by pretending difficulty in the achieving our labors, to argue and accuse him of insufficiency, who hath undertaken to assist us, and by his help to give good success unto all our just endeavors? what is it, but for the enjoining of short and carnal ease to our flesh, to forfeit all hope of obtaining those rich, heavenly, and everlasting rewards, which he hath promised unto us, as the free and gracious wages of our momentary labors?
§. Sect. 3 That God blesseth the diligent with many benefits.
Finally, let us consider the manifold benefits wherewith God hath promised to bless our labors, if we be painful and diligent in the duties of our callings. And contrariwise, how much he abhorreth and condemneth sloth and idleness, punishing them that live in it, with innumerable evils which he hath justly caused to attend upon it. Concerning the former, it may be a strong inducement to make us diligent in our callings, if we consider the benefits which accrue upon it. For whereas everyone is ready to ask, Who will show us any good? and is easily drawn to any course by the golden chain of gain and advantage, the Wiseman telleth us first generally, that in all labor there is profit, whereas idle talking with the lips tendeth only to penury. And in many other places he setteth forth more particularly the manifold benefits that do accompany it. For it exalteth to honor and authority, according to that, The hand of the diligent shall bear rule, but the slothful shall be under tribute. And again, Seest thou a man diligent in his business? he shall stand before Kings, he shall not stand before mean men. It buildeth the house, and maketh and erecteth mansion places for themselves and their posterity. So saith Solomon, Prepare thy work without, and make it fit for thyself in the field, and afterwards build thy house. Contrary to the practice of many in these times, who prefer building, and neglect husbandry, and take care to set up fair houses, before they have any land to lay unto them; building themselves quite out of doors, and like fools, making houses for wise men to dwell in. It is crowned by the Lord with riches and plenty; For he that tilleth the land, shall be satisfied with bread; and the hand of the diligent maketh rich. And whereas that which cometh lightly, is as idly spent; that which is gotten by honest labor, is preserved and multiplied; according to the saying of the Wiseman, Wealth gotten by vanity, shall be diminished, but he that gathereth by labor, shall increase. It preserveth the body in health, which languisheth with idleness, maketh the meat pleasant by quickening the appetite, and the sleep sweet; whereas the idle turn upon the bed, as a door upon the hindges, and not being able to rest, because they have not labored, toil themselves with too much ease, and are tired with tumbling, even upon their beds of down, being justly punished by God, with restless tossing and sweating in the night, because they would take no pains to serve him in the day. It affordeth comfortable and liberal means, not only for the maintenance of our selves and those that belong unto us, but also whereby we may be beneficial unto others that need our help, and exercise our charity in the works of mercy, and in relieving the poor members of Jesus Christ; which he will richly reward and crown with glory and happiness at the day of Judgment. For whereas the sluggard, whose hands refuse to labor, getteth nothing for himself to satisfy his desire, though he coveteth greedily all the day long, the righteous that is diligent in the works of his calling, hath not only sufficient for his own use, but giveth liberally to others and spareth not. And this end the Apostle propoundeth to our pains in our honest callings, willing men to labor, working with their hands the thing that is good, that they may have to give to him that needeth. Finally, if fearing God, we walk painfully in our callings, we shall not only enjoy the fruit of our labors, but also be blessed in this fruition; according to that of the Psalmist, Blessed is everyone that feareth the Lord, and walketh in his ways, for thou shalt eat the labor of thy hands, happy shalt thou be, and it shall be well with thee. And if God seeth it fit that he should miss of this earthly happiness, he will abundantly recompense it with everlasting blessedness in the life to come.
§. Sect. 4 That the Lord abhorreth idleness and negligence, and severely punisheth it.
Contrariwise, the Lord abhorreth idleness and negligence in our callings, esteeming them that are slothful, more brutish and without understanding, then the dumb & brute creatures, and therefore sendeth them to their School to be instructed by them. Go to the Ant, thou sluggard, consider her ways and be wise. And therefore it is condemned in the Scriptures; reproved in the Parable; Why stand ye here idle? Forbidden in all our affairs, Be not slothful in business; Matched and rancked with wasting our own goods, and stealing from other men; for he that is slothful in his work, is the brother of him that is a great waster; and the Apostle implieth by that Antithesis, Let him that stole, steal no more, but let him labor with his hands; that an idle person is no better then a thief. For he robbeth the poor of their right, who depriveth them by his sloth of that relief, which he might yield unto them out of his honest labor. And finally, to be wicked and slothful, are words of like signification, and fit to describe a person desperately naught and designed to destruction. Whereof it is that our Savior joineth them together in the Parable of the talents; Thou wicked and slothful servant, &c. But how much God hateth idleness and negligence in the duties of our callings; it will better appear, if we consider the manifold evils which he causeth to accompany and attend upon it.
§. Sect. 5 That idleness is the cause of innumerable sins.
The which are of two sorts, both the evils of sin, and the evils of punishment, of both which it is the cause, producing the one, and by due desert drawing upon us the other. For the first; idleness is a mother sin, and (as we usually say) the root of all evil; for when the devil findeth us not employed in God's service, he entertaineth us into his, and setting before us the objects and baits of worldly vanities, he offereth to give them unto us as the wages of iniquity, if we will serve him in those sinful lusts and works of darkness wherein he will use us. When he seeth us like grounds untilled and vnmanured, and therefore unfit to receive the seeds of God's graces, he soweth in us the weeds of all vice and sin, besides all those which grow up in our hearts naturally, and of their own accord, being grounds which in themselves are too too fertile, to breed and bring forth all fruits of impiety. More especially, idleness and neglect of our callings is a notable cause of heresies, sects, and schisms. For when men want employment in their own affairs, they grow curious and inquisitive after other matters; propound many vain questions and needless doubts, tending more to contention, then the use of edifying, which when they have resolved, according to their own humor and fantasy, they go (having nothing else to do) from house to house to possess others with their conceits, and when they have privately trained up many in their opinions, at last they make a general muster, and become heads and captains of that faction, which themselves have raised; disturbing the peace of the Church, by renting themselves from it, and making war against the truth; as the miserable experience of these times doth too evidently show. Neither doth it alone make men busy and curious in matters of Religion, but also in civil affairs; for when men grow negligent in their own business, they have leisure to intermeddle with other men's, and having nothing to do at home, they range abroad; carrying tales from house to house, and sowing the seeds of discord and dissension among neighbors. Of such idle busy bodies, the Apostle complained in his time, who walked disorderly, and worked not at all, but busied themselves in other men's matters, and disquieted all whom they came among. And such were those young idle widows, who wandered about from house to house, and by being idle, became tattlers also and busy-bodies, speaking things which they ought not. And as it is a cause of schism in the Church, and dissension in families, so also of sedition and rebellion in the Common-wealth, whilst it maketh men inquisitive after news, and to pry curiously into matters of state; busy in censuring those that are in authority, and so filling both their own and other men's minds with discontents, they become seditious, and upon all occasions ready to rise and rebel, for want of other employment; and the rather, that by fishing in troubled waters, they may supply those wants and necessities which negligence in their callings hath brought upon them, therefore betaking themselves to Arms, because poverty and want (like an armed man) hath first assaulted them. And this was the reason why Pharaoh, fearing that the Israelites would rise and withdraw their necks from under the iron yoke of his tyrannical government, probably, though falsely, conjectured that want of work was the cause, out of that general maxim and principle in policy, that idleness maketh men seditious and rebellious; whereas employment in their callings so taketh up their minds, that they have no leisure to think of things impertinent to their private estate and affairs. It is the cause also of covetousness, and all the evils that do spring from it, as wrong and oppression in the mighty, fraud and deceitful dealing in the weak, yea even of theft, robbery, and piracie; for when men through idleness and negligence in their callings, become poor and have nothing of their own, they greedily desire other men's goods to supply their wants, and use all unlawful means whereby they may compass them. Which caused the wise Agur to pray against penury & want of necessaries, lest being poor he should steal, and so take the name of his God in vain. And this made the Apostle inhibiting stealing, to enjoin labor, as being the best means to keep men from this sin. It is the cause likewise of gluttony and drunkenness, if want keep not from this excess, and emptiness of the purse prevent not this too much fullness of the belly. Whereof it is, that in the Scriptures they are joined as companions and mutual causes one of another. So it is said, that the sins of Sodom were pride, fullness of bread, and abundance of idleness; and that the Israelites sat down to eat and drink, and rose up to play. For when men's minds are not employed about their callings, they are set upon their bellies, not only to please their appetite, but also to take away the tediousness of time, which is caused by idleness. Which I am persuaded is the chief cause of the excessive and hurtful use of Tobacco in these days; for because men's heads are idle and empty of business, they fill them with smoke; and for want of better employment, they betake themselves to this vain exercise; making hereby their idle time less tedious, & taking away melancholy, the usual companion of sloth, by intoxicating their brains, & stupefying their senses, so as they become less apprehensive of their mis-spent time, and the manifold evils which accompany their idleness; till by much use and custom they grow to such an habit, that they now use it not only for delight, but also for necessity, having no power to forbear and wean themselves from it. Of which I am the rather persuaded, because I see it most used amongst those who are most idle, as inordinate youth and loose gallants, and by those who are otherwise industrious and laborious, when they intermit the works of their callings, and upon any occasion are at leisure from their employments. Finally, idleness is the cause of whoredom and all unclean lusts, not only as it is a special means to pamper the flesh, and so to enable and provoke it to these works of darkness, but also because it giveth leisure and liberty to the heart and eyes, to wander and roue after wanton and lascivious objects, as the lamentable example of holy David, and of innumerable others since his time, and even in our own days, have too manifestly proved.
§. Sect. 6 That idleness maketh us liable to many punishments.
Secondly, as idleness and negligence in our callings produceth these manifold evils of sin; so is it no less fruitful in bringing forth the evils of punishment, both in this life and in the life to come. For first, as it is the root of all sin, so by consequence it generally bringeth with it all punishments that these sins deserve, of which it is the cause and root, seeing they are but the after-fruits of the same tree. Besides which, it may be truly and properly said to be the cause of diverse special punishments. As first, of poverty and penury of all God's blessings, through neglect of the works of our callings, which are the ordinary means ordained by him, whereby he deriveth unto us his gifts and benefits. And this Solomon often affirmeth, and much beateth upon in many places: He becometh poor, that dealeth with a slack hand, but the hand of the diligent maketh rich. The soul of the sluggard desireth and hath nothing, but the soul of the diligent shall be made fat. The sluggard will not plow by reason of the cold; therefore shall he beg in harvest and have nothing. Love not sleep, lest thou come unto poverty, open thine eyes, and thou shalt be satisfied with bread. Yea it is punished, not only with want of riches, but also of necessaries, and with pinching hunger the worst of all corporal evils; For slothfulness casteth into a deep sleep, and an idle soul shall suffer hunger. For as they have no store of their own, but want in others greatest plenty, and beg through extreme penury, even in the time of harvest; so do they deserve by their slothfulness to be neglected of others, and harden the hearts of those who are able and willing to give, so as they think it no Alms-deed to relieve them out of their store; for they that will not work, are not worthy to eat; seeing they are unprofitable burdens of the Common wealth, the blemish of a well governed Church, and idle Drones, who devour the fruit of other men's labors. Or if men seeing their want and misery, give charitably to their necessity, though they respect not their person, yet it is punished with servitude and base subjection. For through penury they are constrained to live upon begging & borrowing, and as the Wiseman observed, The rich ruleth over the poor, and the borrower is a servant to the lender; & again, The hand of the diligent shall bear rule, but the slothful shall be under tribute. Finally, in the life to come it is punished with everlasting death; for not only the wasting and riotous servant, which mis-spendeth and consumeth his Lord's talents, but also the idle and unprofitable servant, which doth not increase them by his honest labor, shall be cast into outer darkness, where shall be weeping, and gnashing of teeth.
CAP. XX.
That all persons without exceptions, are bound by God's Law to walk painfully in the works of their callings.
§. Sect. 1 That the former reasons bind all men to painfulness in their callings.
ANd these are the reasons which may move us to be painful in our callings, and preserve us from idleness. But a question may be made whom it concerneth to be thus daily employed, seeing common practice of the world doth plainly proclaim, that they think, all are not tied by these reasons to spend their time in pains and labor; and that many may live without any calling at all, or having one, may only labor so much as they need, or will stand with their credit and place. As though there were no other bonds to tie them unto any pains, but necessity among the poorer sort, increase of riches among those who desire to increase their wealth to an higher pitch, and honor and authority among those who are in place of government. As for the rich that are contented with their wealth, and Gentlemen who live upon their lands and great revenues, and desire not to have the honor with the burden of government, they need not to employ themselves in any calling, but may spend their time in all ease and pleasure, in hunting, and hawking, in gaming, and revelling; with which conceit they are so possessed, that they hold it some disparagement to be otherwise exercised, or to take any pains in any lawful calling. For answering whereof, we are to know, that these reasons concern all men of all estates and conditions, rich and poor, noble and base, so long as they are able to take pains, and are not made unfit by age and impotency, sickness and such other infirmities. For the Law imposed upon Adam, bindeth also all his posterity, that in the sweat of their face they should eat their bread. By which borrowed speech, from the practice of those who labor with their hands, is meant that all, of all estates and conditions, should serve God with pains and diligence, according to the nature of that calling which they have taken upon them; as Magistrates in their government, Ministers in their studies, preaching, and other Ministerial functions; the Artificer and Craftsman in his Science and Trade; the Husbandman in the works of Husbandry. And it is indefinitely said in Job, that man is borne unto labor, as the sparks fly upward, so that he who would have pasport to lead an idle life, must forgo the privilege of being a man. Yea, not only men, but women also are tied to this task of daily labor in their callings; neither may they eat the bread of idleness, as the Wiseman speaketh, but must take pains, according to their place and state, either in working with their hands, if they be poor, or by governing their families, and with the good housewife in the Proverbs, looking well to the ways of their household, or some other honest employment which may keep them from idleness, fit them for a charge, and make them more helpful unto others, and in some kind or other, profitable members of the Common wealth. For if they consume their time in sloth and idleness, and according to the common custom of many in the world, spend all the rest of the morning which they can spare from sleep, in curious adorning of their bodies, in frizling and curling the hair, painting the face, with such like vanities; and the afternoon in vain talking and courting, idle visitations, carding, playing, and sporting themselves in such carnal delights; they (for ought I know to the contrary) shall as well as men bring upon themselves all the former evils of sin and punishment.
§. Sect. 2 That Gentlemen have no privilege of idleness, and how they should spend their time.
As for Gentlemen and those that have attained unto lands and riches, whereby they are able to maintain themselves and their charge; though they are not, in respect that God hath thus advanced them above others, to perform servile works, which were too much baseness, nor to ouertoyle themselves in bodily labor, which were needless and unprofitable for the Common wealth, by taking from the poor their work, and with it their wages and means of maintenance; yet they are not exempted from such labors and employments, as beseem their place and state. Yea, in all reason, because God hath been so gracious unto them above others, that he hath advanced them to more honorable callings, wherein they may exercise themselves in employments of a more excellent nature, and greater worth with greater ease; and hath richly rewarded them beforehand with such extraordinary pay and bountiful wages, above the rest of their fellows, whose labors are more base and toilsome, less honorable and important; therefore of all others, they should be least idle in this fair, easy, and honorable service, and exceed all others in diligence, as far as they exceed them in these many and rich privileges. And hereof it is that Sodom was so much condemned and fearfully punished; because abounding in all wealth and plenty, they exceeded also in sloth, abusing the blessing of riches and prosperity, to pride, fullness of bread, and abundance of idleness. Besides then those religious duties, of praying, hearing the Word, reading, meditating, and such like, in which it becometh Gentlemen and rich men to be most diligent, as having more leisure and better opportunity to perform these exercises, then the poorer sort: there are also many civil duties, in which their time and pains may be profitably employed; As first and chiefly, the duties of Magistracy, if they be furnished with fit gifts for it by God, and called thereunto by superior authority; wherein they are chiefly to aim at God's glory, and the good of the Church and Common wealth, by preserving Justice, truth, and peace, the beating down of all vice and sin, and the advancing of virtue and godliness in them. And not the pleasing of their own humors, the pleasuring of their friends, and the filling of their purses with gifts and bribes. But if they be not fit for these employments, or not called thereunto, then may they profitably be exercised in governing their own families, appointing their servants to their work, overseeing their labors, and taking account of what they have done; in husbanding and managing their estates, that they may, as much as in them lieth, preserve it entire, and leave it to their posterity. And what time they can spare from these employments, they may profitably spend; either, if they be of a martial disposition, in feats of Arms, riding of great Horses, and such like exercises, whereby they may be fitted for the service and defense of their Country. Or if they be naturally inclined to contemplation, and a quiet and peaceable life, they may apply themselves to the study of Law, Physic, or Divinity, that they may not only be able to direct themselves in all things that concern their estates, bodies, and souls, but also may be helpeful unto their neighbors about them, by directing them in their courses, and resolving them in all their doubts, when as they resort unto them to ask their counsel. Unto which studies, if our Gentility were inclined, I see no reason why they might not be (like that worthy and renowned P. Mornay du Plessis of France, famous in all Countries for his valor and learning) the greatest Scholars in the Common wealth, next unto them that reside in the Universities; seeing they have most leisure and opportunity to follow their studies; and best purses to furnish their Libraries. Or if they have not been brought up to learning, they may employ their time profitably in according differences, and ending controversies between their neighbors; in using all good means both by word and example, to discountenance sin, and advance virtue; in doing the works of mercy, as overseeing the poor, and taking order for their provision, relieving the hungry, clothing the naked, visiting the sick; to which duties God hath enabled them above others, by making them stewards in his family, and committing a greater portion to their ordring and disposing. And if Gentlemen would thus spend their time, they should be truly noble in the eyes of God and men, and reap more true & lasting honor in their Country, by this their Christian conversation, then the antiquity of their house, their ancient and ennobled pedigree, their coats of Arms & Ensigns of Gentilitie, their gilded Coaches and gay apparel can yield unto them. Yea, which is above all, they should by these courses have the inward peace of a good conscience, and enjoining their earthly privileges as pledges of God's love, and earnest-pennies of their salvation, their hearts would not be set upon these, but upon the main bargain of heavenly happiness assured by them; and would be content with all cheerfulness to leave them, & to lay down their talents at God's feet, when as he shall call them to enter into the joy of their Lord.
§. Sect. 3 That the poorer sort must labor painfully in their callings, notwithstanding that the badness of their trades afford small earnings.
Now if the rich and noble are not privileged from diligent walking in their callings, then much less can any of the poorer sort, who are able to take pains, think themselves exempted, seeing they are tied to the performance of their duty, not only by the same golden bond of conscience, but also by the iron chain of necessity, that they may have wherewithal to relieve and sustain themselves and those that belong unto them; which if they be not strong enough to tie them to their duty, but that they will live like idle loiterers, and not labor for their living; it is fit, that unto these two, there be added a third, which is the bond of authority, whereby they should be compelled to take pains, and not live as idle and unprofitable Drones in the Common wealth. And if this treble bond will not hold them, then are they as inordinate livers (according to the Apostles rule) to be cast out of all civil society, and not suffered to eat, because they will not work; or else to feed upon the bread of affliction and the water of sorrow, because they will not eat the bread of their honest labor, nor earn their living in the sweat of their face. Neither doth any law bind us to relieve such as will be subject to no law, nor to pity their wants who will take no pity on themselves. But what if being poor, they cannot maintain themselves and their charge, either because it is so great, or the gain so small that cometh of their labors? and what if their trade be so hard, and pains in it prized at such low rates, that there is no competency in their earnings to minister unto them and theirs necessary relief? In this case the poor are ready to say, that it is as good to sit still, as to rise and fall; and that they had as liefe play for nothing, as work for nothing. But it is far otherwise; for howsoever if the case truly standeth thus (for it is not always so when it is pretended; and oftentimes the trade is blamed, when the fault is in the negligence and sloth of them that loiter in it, as hereby it appeareth, in that many others of the same trade, by their laborious diligence, do with their earnings comfortably maintain themselves and their families) yet (as I say) if it be truth which they speak, howsoever they may in this case (if they can) change their calling for a better, which will afford them more sufficient means and maintenance, for the laborer is worthy of his hire, and by God's Law, if we be liberal in spending our sweat, we should not be scanted in eating our bread; yet so long as they hold their calling (as they ought to hold it till they can change for a better) they must not surcease and give over their labor in it. To which end let them consider, that they do not only thereby serve cruel man, who being straight in his bowels, will not suffer them to get their living by their labor, nor allow them food to recover that strength which they have spent in his service; but that in all their works and laborious pains, they serve as their chief Lord, the bountiful King of heaven and earth, which will richly reward their diligence, if it be done in obedience to his Commandment, and supply abundantly whatsoever is defective and wanting on the behalf of their earthly master. The which, if he doth not to their full content in this life, but, to humble them and wean them from the world, doth feed them with a sparing hand, yet if they will perform their duty, and possess their souls with patience, what is wanting in full payment here, he will double and redouble, yea infinitely multiply, by crowning their pains and patience with unspeakable joy and endless glory, in the life to come. Yea if they will, making conscience of their duty, cast themselves into the arms of God's providence, he will assuredly provide for them, according to that of the Psalmist, Trust in the Lord and do good, so shalt thou dwell in the land, and verily thou shalt be fed. And either he will allow them more liberal maintenance, by pouring out a larger blessing upon their labors, or by opening the hearts of those who are rich, to contribute to their necessities; or else, seeing man liveth not by bread only, but by every word that proceedeth out of God's mouth, he will give such an extraordinary blessing upon their little poor pittance, that like unto the widows handful of meal and cruize of oil, and Daniel's pulse and water, it shall be as sufficient to preserve their health and strength, as the dainty fare and full tables of the rich. In the mean time, they whom God hath blessed with sufficient plenty, are to be persuaded, to let the chief streams of their bounty and Christian beneficence run into these dry and thirsty lands, and to take special care, that above all other poor, these who are painful in their callings, and yet not able thereby to sustain themselves and their families, may be relieved and comforted. For of seed so seasonably sown in such choice grounds, they may assuredly expect an heavenly harvest, and plentiful crop of joy and happiness. Whereas if they shut up the bowels of their compassion, and will not communicate some little part of those many rich talents which God hath entrusted to their disposing, for the glory of their Master, and good of their fellow-servants, but let them or theirs famish and starve for want of relief; their riches and they will perish together, and that little pittance of portion which they hold in their hands, and of right belongeth to the poor, shall bring them in the end no more comfort then Achan's wedge of gold, or Dives riches, when he was in hell torments. For in this life it shall canker and corrupt the rest of their treasure, and the rust of it in the day of Judgment witnessing against them, shall cause them to hear that fearful and dreadful sentence, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels; For I was hungered, and ye gave me no meat, I was thirsty, and ye gave me no drink, &c. In which respect, I should ten thousand times rather choose to perish for hunger; then abounding in their wealth, to let others perish for want of charity; and with Lazarus, to die at the rich man's gate; then with Dives, to sit gorgeously appareled at a full table.
§. Sect. 4 That the impotent are not bound to labor, but may with good conscience take their case.
Now concerning those who are impotent and cannot work, being disabled by age, sickness, lameness, or other infirmities, they are not by the former reasons bound to labor in their callings, because God himself hath exempted them from the common rule and law, and hath left their consciences free from guilt of sin, in the omitting of those duties, unto the performing whereof he himself hath disabled them. And therefore if they be rich, they may live at ease, and enjoy thankfully their portion, as the gift and blessing of God. Or if they be poor, they may with good conscience live upon those charitable beneuolences which others shall be pleased to bestow upon them; praising God for raising up such good instruments to serve his providence for their relief and maintenance; and praying unto him daily for their benefactors. Yea, in this case men are bound in conscience to lay open their wants, if others take no notice of them, and to crave and receive their help and assistance; which if out of an high stomach in a low estate, or out of a proud modesty and bashfulness, they neglect to do, and so perish for want of relief, they are injurious to their able and willing neighbors, in refusing to be subjects of their charity; and so hindering them of that heavenly harvest which they should reap of it; and guilty also of their own death, in not using those lawful means whereby their lives should be preserved. And of these also the rich are bound to take care, that according to order and Law in this case provided, nothing which is necessary be wanting unto them; for God hath lent them their wealth to this end, that what they can spare from their own necessary expenses, they should cheerfully bestow for the relief of others; which if they neglect to do, they shall have a fearful reckoning to make at the day of Judgment. But of this I have largely written in a Treatise of this Argument, and therefore here pass it over.
CAP. XXI.
Of Recreations, which are not only lawful, but also profitable and necessary, if we be exercised in them according to God's Word.
§. Sect. 1 That we cannot continually be exercised in the works of our callings.
THe chief end for which God hath created, redeemed, and doth preserve and sustain us, is, that we should serve him, and the principal means whereby he is worshipped and served, are the general and religious duties of Christianity, and the special duties of our callings. In which regard, it were much to be desired that we could spend our whole times in the performance of them, and esteem it our meat and drink to do the will of our heavenly Father, and our chief delight, to exercise our selves continually in these duties. But because this is impossible, in regard of human frailty and weakness, therefore hath God graciously permitted, yea enjoined unto us some time of intermission and cessation from these labors, wherein we may refresh our selves, and repair our decayed strength, exhausted and spent in these Christian exercises, that so we may be the better enabled and fitted to return unto them again with renewed vigor, reassume our task, and perform our duties in them with more ability and dexterity. And these are the times which are allotted to recreation, taking of our repast by eating and drinking, and composing our bodies to rest and sleep. For that we cannot always labor in the duties of Christianity and of our callings, nature it self teacheth us, and the experience of our weakness, which maketh us to sink under this burden, if we never lay it aside; and the example of our Savior Christ himself, who though in his divine nature he were omnipotent and needed not to rest, yet as he was man, who had taken upon him, not only our nature, but our infirmities also, after his painful labors, he needed, being weary, to rest, and being hungry, to refresh himself and repair his strength. And therefore after his journey, being weary and hungry, he rested himself at Jacob's well, whilst he sent his Disciples into the City to buy him meat. And in another place being tired with the coming and going of the multitude whom he taught, so as he had no leisure so much as to eat, he commandeth his Disciples to accompany him, and to go apart into a desert place, that there they might rest a while and take their repast. Which whoso neglect, and think that they can spend their whole time in labor, they foolishly tempt God, in refusing his ordinance, and the means which he hath appointed to repair their strength, and preserve their health; they proudly presume on their own power, as though they were better able to do the duties which God hath enjoined then Christ himself; and are no better then self-murderers, bringing themselves unto an untimely death, because they refuse to use the means which God hath ordained and sanctified for the sustaining of their lives.
§. Sect. 2 What lawful recreation is; and that it may be used with a good conscience.
Seeing then it is not only allowed as lawful, but commended as necessary and profitable, that ordinarily we should spend some part of the day in vacancy from labor, and remission of the works of our callings, therein taking our recreation, diet and repast, rest and sleep, that we may more cheerfully return to our labors, and more ably perform them, when as our bodies and minds are refreshed by this intermission; we will in the next place speak of them severally, and show how we may lawfully so use them, as that they may be helps and not hindrances to the well-performing of all Christian duties. And first we will speak of recreation; which is an intermission of our labors, and spending of convenient time in some delightful exercise, for the refreshing of our minds and bodies, that their vigor and strength being repaired, we may more cheerfully return to our callings, and perform the duties of them with more ability. Which that we may use without scruple of conscience, (which would make it, though lawful in it self, unlawful unto us, because whatsoever is not done of faith, is sin;) let us know, that honest recreation is a thing not only lawful, but also profitable and necessary. The lawfulness of it hence appeareth, in that it is according to God's will, which he hath manifested, both by his works, in that he hath made man so finite in his powers and abilities both of body and mind, that he cannot hold out in continual labor, nor long subsist in well-being, in health, and strength, unless he be refreshed with seasonable recreation; and also by his Word. For the same Law which enjoineth painful and profitable labor in our callings, requireth honest recreations as a special means which enableth us unto it, seeing in every Commandment wherein a duty is imposed, all the helps and furtherances which enable us to do it, are also enjoined. And though God hath appointed this world to be a place of pilgrimage and warfare, and not a Paradise of pleasure, and Chariot of triumph, reserving that for his own Kingdom, when having finished our journey, and obtained victory, we shall rest from all our labors, and be complete in all joy and happiness; in which regard it becometh us not here to spend most of our time in sports and pastimes, but rather in painful travail and sore conflicts with our spiritual enemies; yet because we could not hold out in our pilgrimage and warfare without some refreshing, he hath graciously allowed us some time (as it were) to lie in our Inn and Garrison, to take our pleasure and delight, that being refreshed, we may more lustily proceed in our journey, and more courageously renew our warfare and fight; and to this end hath fitted his creatures, both for the use of necessity, and also comfort and delight; and not only alloweth man bread and water to sustain him in life; but as the Psalmist observed, wine that maketh glad the heart of man, and oil to make him look with a cheerful countenance.
§. Sect. 3 That recreations are profitable and necessary.
Neither is recreation only allowed as lawful, but also enjoined as profitable and necessary. It is profitable, because it enableth us to hold out in our labors, and to perform all good duties with more vigor, and in much greater perfection. For as the strings of a Lute let down & remitted, do sound sweeter when they are raised again to their full pitch; and as our fields, being every year sowed, become at length more barren in bearing, but being sometime laid fallow, repay the Husbandmans patience and forbearance with double increase: so our bodies and minds, if they have no remission from our labors, will make but dull music; if we do not sometimes let them lie fallow, and give them a Summer-tilth of seasonable recreation, they will remit much of their vigor, and become quickly more barren, to bring forth any good fruits; whereas by timely remission, they will afterwards make more harmonious melody, and double their fruitfulness, if, languishing with labor, we refresh them, and repair their strength with some pleasant intermission. And as recreation in these respects is very profitable, so also is it no less necessary: for if (like bows) we should always stand upon our bent; we would in a while prove stark slugges; and if (like Lute strings) we should always have our strength stretched to the highest pitch; it would not only be deadded and dull, but still in danger to crack and fail. We are not made of God fit instruments for perpetual motion, but rest is to hold interchangeable course with it. The which is to be understood, not only of our bodies, but also of our minds; for both of them have but a finite virtue, and their powers and faculties proportioned unto finite actions and operations: and therefore as they cannot do things above their strength, so neither can they continue in doing beyond their time; or if they do, they are soon wearied and spent, and forced to leave their labor upon the necessity of impotency, which we would not intermit upon the choice of discretion. But chiefly this falleth out in the studies and labors of our minds, when as they are exercised about intellectual objects, and intentively bent upon discourses of reason. For sensible things are con-natural and familiar unto us, and therefore being exercised about them, we do it with ease and delight, as being (like the fish in the water, and the bird in the air) in our own proper element; but when they are employed about things only intellectual, especially in divine contemplations which are most contrary to corrupted nature, and are eleuated above their pitch, and wholly abstracted from all things sensible, as in divine studies, prayer, and heavenly meditations; then they cannot (like men in the element of water) support themselves without much intention and labor. In which regard, as the body needeth rest, both when it is wearied by greatness of labor, or long continuance in that which is more easy, in the proper objects of its own actions; and also after serious studies and contemplations of the mind, seeing it worketh not alone, but exerciseth its faculties by the body, and the chief parts of it, as organs and instruments: so likewise the mind and soul it self, after it is wearied with labors and studies, needs refreshing, not like the body by rest, but by delighting it self with change of objects and operations, leaving those which being serious, high, and difficult, need much intention and study, that we may conceive and comprehend them; for those which being easy, familiar, and delightful to the senses, recreate also the mind, and bring unto it much ease and pleasure. And if it want these seasonable recreations, the powers and faculties of it will be soon blunted and dulled, and made utterly unfit for intellectual studies and divine contemplations. To which purpose there is a Story of the Apostle and Evangelist John, recorded in the collations of the Fathers, and cited by Aquinas; who when one found him recreating and sporting himself with his disciples, and was offended at it, as a thing misbeseeming his Apostle-like gravity; enjoined one in the company, to put his arrow into his bow and draw it to the head; which when he had done often, he willed him to continue drawing it still; unto which when he answered, that if he should so do, his bow would either be broken or become sluggish; the Apostle inferred, that so likewise the mind of man would be broken, or grow dull and blockish, if it should always stand upon the bent, and never be remitted from the earnest intension of serious studies.
§. Sect. 4 That we must make choice of such recreations as are lawful, and which they are.
And thus it appeareth that recreations are not only lawful, but also profitable and necessary. Now because many are apt to abuse this liberty unto licentiousness, and to rush upon all sports and pleasures without choice or difference, or if they pitch upon those which are allowable in themselves, care not how shamefully they abuse them, in respect of their il carriage in the manner of using them: We are in the next place to know, that recreations are not absolutely good, but of an indifferent nature; good to those that use them well, and evil to those who abuse them unto sin; not simply good being considered apart by themselves, but as they in their use tend to the advancing of those ends for which they are used. Finally, not good at all unto us, if we rush upon them rashly and hand over head without choice, and have neither care nor conscience in our manner of using them; but when we observe diligently those laws and cautions, wherewith we are limited and bounded in their use by the Word. And these either respect the matter or manner; the recreation it self, or our course and carriage in exercising our selves in it. For the recreation it self, our first care must be that it be lawful, and either approved and warranted, or at least, not forbidden and condemned in the Scriptures. And here we are to observe not only those recreations which are particularly named, but likewise all those which have some analogy and similitude with them. And these are either of the mind alone, or of the body and mind jointly together. The recreations of the mind, as the propounding of Riddles, and resolving of them, for the exercise of wit, of which we have an example in Samson, propounding unto the Philistines at his marriage feast this Riddle, Out of the eater came forth meat, and out of the strong came forth sweetness, &c. Wherein we are to observe, that both the words and meaning be modest and chaste, and not like many Riddles, propounded in obscene words, which men think excused by their modest resolution. So also the contemplation of God's works, flowers, and plants, birds, fishes and beasts, that out of their beauty and excellent properties and qualities, we may take occasion to see and admire the infinite wisdom and power of their Creator, without which, the bare sight of the creatures, and delight that ariseth out of them is vain and fruitless, in respect that it faileth of one principal end, and will (as experience showeth) rather distract us from our callings, then fit us for them. And this seemeth to have been one of Solomon's recreations in his best times, who out of this exercise of contemplation, was able to speak of all trees, from the Cedar that was in Lebanon, even to the hyssop that sprung out of the will, and also of beasts and fowls, creeping things, and fishes. Unto which we may add the delighting of our minds one with another, with pleasant discourses and witty conceits, and by our selves by using the excellent Art of Poetry, either making Poems our selves, or reading those which are composed by others. In all which, and the like exercises of the mind, our care must be that our recreations, neither in respect of words, matter, or manner, be wanton or wicked, insulse or corrupt, and neither bitter and biting, tending to the disgrace of others, nor profane and filthy, tending to the poisoning of our hearts and affections, or to the corrupting of our manners and conditions; neither to the impeaching and loss of Christian gravity, nor to the hindering of that harmony and seemly decency which ought to be observed in all our conversation. The recreations of the mind and body jointly together are many, as the exercise of the senses, especially the eyes with delightful sights, and the ears with harmonious music, which above all other recreations is commended in the Scriptures, and by the example of the Saints, who not only used it in God's worship, to cheer and fit the heart the better for holy duties, but also for civil recreation, that they might thereby be the better enabled for the duties of their callings. And thus the Prophet in almost innumerable places, stirreth up both himself and others, with voice and musical instruments to praise the Lord; & having penned the Psalms for his own use and the benefit of the Church, appointeth them to be sung by the most skillful Musicians to diverse instruments. Whose steps Solomon his son herein followed, and appointed most exquisite music, not only to be used in the Temple in God's service, but also in his own house for his recreation and delight. The which continued in the Church, even in the time of their captivity; for howsoever they refused to gratify the proud and scornful heathens, by making them music in their misery, yet they continued this recreation for the solacing of themselves, as hereby appeareth, in that at their return out of Babylon to their own Country, they had amongst them two hundred, forty and five singing men and singing women. And unto these we may add hunting, hawking, fishing, fowling; feats of activity, running, leaping, wrestling, fencing, with all lawful sports and games; amongst which that laudable exercise of shooting chiefly excelleth, as being not only a manly exercise, most fit to preserve the health and strength of the body, and delightful to the mind, in respect of that Art and skill which may be shown in it; but also a good defense, both privately for our selves, and publicly for our Country, if it were rightly used as in ancient times.
§. Sect. 5 Whether it be lawful to play at games which stand upon hazard and chance.
Contrariwise our care must be, that we avoid such recreations as are unlawful, which howsoever for the time they may be pleasing unto the flesh, yet leaving behind them the sting of sin, they will, like the play of Joab and Abner's soldiers, be bitter in the end, and not bring unto the mind any lasting delight, but at the best, mournful repentance and afflicting grief. And such are all those sports as are so vain and light, that they will not beseem Christian gravity; all those which tend to break peace, and weaken love, as bitter or scurrilous jesting, and rude horse-play; all lascivious and effeminate sports which corrupt the mind, or weaken the body, inflame the lust, or poison the manners, as vain dalliance, and courting of women, chambering and wantonness, profane stage-plays and Interludes, which make the Theater a School of all impiety and profaneness, lust and uncleanness, and wanton dancing of both sexes one with another; especially in those light and lewd Lauoltoes and Corrantoes used in these times, which are so full of lascivious and immodest gestures and actions, Goat-like iumpes and friskes of women as well as men; proclaiming wanton immodesty, and tending only to the inflaming of lust, that they would not well beseem an honest Pagan; and better fit a cunning Curtizan, who cast before men these alluring baits, that they may be catched in the snares of lust; then for a true Christian, who esteemeth modesty and chastity her best ornaments. Unto these we may add carding and dicing, as they are almost generally used. For suppose that all games at them are not simply unlawful, and that the argument of lots taketh no hold of them, because they are in nothing like, but as they are both disposed by God's providence, which hath a chief stroke in disposing all things, or because (as they allege) the most games stand not so much upon chance and casualty, as on the Art and skill of the player, the which they think cleared by experience, in that a bungler playing with a cunning gamester, though he get some games, yet he is no constant winner, but if he continue long at play, is almost sure in the end to depart a loser; yea, let it be granted unto them, either that they are not therefore unlawful, because providence ruleth them; which is not abused when we depend upon it for decision of the least matters, but when it is joined with irreuerence and profaneness, or that there is great Art and skill to be used in those games that are most casual, without all deceit and imposture, which is allowed amongst all gamesters; yet can they not deny, but that they are liable to many abuses, which are so generally incident unto them that spend their time in them, that they are at least generally of evil report, in regard of their common abuse beseeming Christians, and dangerous snares, in respect of common corruption to entangle us in many sins, or else such multitudes would not be inueagled with them; as fretting and chafing, cursing and swearing, repining and murmuring against God's providence, when it crosseth their pleasure, and doth not give them such success as they wish; sharpening their tongues like swords against it, and wounding it with reproaches under the names, and (as it were) thorough the sides of luck and fortune; that they are common thieves which rob men of much precious time, because they do not, like other exercises, weary them with labor either of body or mind, and draw them on with expectation of new variety; yea, also rob many of their purses and states, more then any other recreations. For whereas in other games which stand most upon skill and cunning, men being beaten are willing to give over with little loss, when they find themselves therein inferior to those who play with them; in these which stand so much upon hazard, their losses draw them on further and further, out of an expectation of the changing of chance, and recovery of their loss. Now if any will say that they are never serious in these sports, and can so moderate their passions and affections, that they never bewray any such infirmities and corruptions, and can long play before they burst out into any of these sins, playing for little which they respect not, and only for recreation, and having such power over themselves, that they can take up at pleasure, and spend at them as little time as they list; To such I answer, that if by the arguments which by Divines are ordinarily brought against them (as the abuse of lots, and God's providence directing them) they are proved simply unlawful, or if by them they are brought to staggering and doubting whether they be lawful or no, then can they not be lawful unto them, seeing he that playeth doubting, offendeth in playing; for whatsoever is not done of faith, is sin, though in it own nature it be indifferent. But suppose that upon thine own grounds thou art persuaded, that such games are allowable; then my resolution is, that if withal thou hast such rule of thy passions and pleasures, that thou canst preserve thyself well enough, both from inward fretting and outward fuming, from covetous desiring gain by play, and canst also moderate thyself in expense of time; then it were thy best course to forbear them altogether, and next unto that to use them rarely. For it is unto thee a matter of small difficulty and labor, seeing he that hath truly such power over himself, that playing at these games he can with ease shun the abuses of them, may with much more ease refrain from using them; even as it is much better and more safe to avoid infected places, when we are at our choice, then to go into them, presuming upon our Antidotes and preservatives; to keep our selves (if we can) from danger of being hurt and wounded, then to undertake quarrels, trusting to our valor and skill. Besides, if thou art a man of such excellent temper and moderation, it is pity that so well a composed mind should not be exercised in better employments; for make the best of these games that thou canst, yet are they but of evil report, in respect of the daily abuse unto which they are subject; and though they were lawful unto thine own single self, yet they may prove offensive to others, grieving those who are well affected, and condemn these sports, to see thee so ill exercised, drawing on weaklings to follow thine example, who are apt to abuse them, wanting thy government and moderation, and countenancing and encouraging those, who being loose and profane, make these games their ordinary occupation, to continue in their course, when they can excuse themselves by such patterns and precedents as are virtuous and religious. Finally, these games which are unto such multitudes the common causes of so much sin and evil, cannot be but somewhat dangerous unto us. And who, that respecteth not his gain more then his safety, will walk aloft upon a rope with much difficulty and peril, when as he may securely go upon the firm ground? For he that loveth danger, shall perish in it, it being just with God, by withdrawing his helping hand, to let us catch a fall, because we rush into temptations, and take delight to walk in such slippery places.
CAP. XXII.
Of diverse Cautions which ought to be used in all our Recreations.
§. Sect. 1 That recreations must be used with moderation, in respect of our love of them.
THe next point to be considered in our recreations, is the rules and cautions which are to be observed in the manner of using them. The first whereof is this, that as much as in us lieth, we so compose our minds and hearts, as that we take our chief delight in those which most tend to God's glory, and the furthering of our own salvation. In which respect it were much to be desired, that we were so heavenly-minded, and so weaned from worldly vanities, as that we could take our chief pleasure in holy duties, and esteem it our meat and drink to do the will of our heavenly Father; recreating our minds, like the Saints and Angels in heaven, in glorifying God by singing of his praises, holy conferences tending to mutual edification, and stirring up one another to perform service unto God with all cheerfulness and delight. Or if we cannot, being clogged with the flesh, attain unto this perfection, our next care must be, that we delight our selves in things indifferent, with such lawful and laudable recreations, as that we may in all things, and even in our sports, have, with the Apostle, a good conscience, willing to live honestly. Secondly, because in nothing more then in recreation, we are apt to forget & ouershoote our selves, by taking unto us an excess and over-measure, we are to take special care that we use them with due moderation. For seeing recreation in the use of things indifferent, is not simply and absolutely good, but only as it is rightly used according to the rule of reason, and that is superfluous which exceedeth this rule, and defective which cometh short of it; therefore we must carefully conform our selves unto it, and not recreate our selves more or less then nature requireth, or then is necessary for the preserving of our health and strength, and our better fitting for more serious employments. More specially this moderation in our recreations must extend both to our minds and hearts, and to the time which is spent in them. We must moderate our minds that we do not too highly value them, but esteeming them in the number of things indifferent, we must cause them to give place unto duties which are simply good and of greater importance, when they cannot conveniently stand together. Our hearts also must be bounded with moderation, in respect of our affections and passions, so as we burst not out into anger and rage when we are crossed in our sports (a usual fault that accompanieth the pleasure of hawking and gaming) and neither wax proud of our own skill and activity, nor be envious against those which do excel us in them. But especially we must watch over our selves, that they do not steal away our hearts; for this were with Solomon, in seeking pleasure, to lose our selves in a labyrinth of delights, and for the enjoining of trifles, to forgo that Jewel wherein God chiefly delighteth, and desireth above all other things to have in his keeping. And though we use them for our delight, yet we must take heed, that we make them like servants to wait in the out-rooms, to come at our call, and to depart when we have no further need of their service, and not like our best beloved admit them to keep residence in the privy Chamber of our hearts, so fixing and fastening our love and affection upon them, that we cannot endure to have them out of our sight. For then we shall not only be in danger of spending too much time about them, but after we have done with them, they will so unsettle our hearts, and wean our affections from all good duties, that we shall not without much labor reduce them into good frame, nor make them fit without distraction to perform any religious duty, as hearing, reading, praying, meditating, or else the works of our ordinary callings. And therefore though we use pleasures, yet we must take heed, that we do not with Solomon, give our selves unto them, for of such laughter, we may rightly say it is mad; and of such mirth, we may demand what good it doth us?
§. Sect. 2 Moderation must be used in respect of time.
In respect also of our time, which is spent in our recreations; we must use great moderation, making them serve like sawces to our meat, to sharpen our appetite unto the duties of our callings, and not to glut our selves with them, and so to make us the more unfit for any necessary employments. We must remember that they are but recreations to refresh us, and not occupations to tire us, and that they are allowed us to cheer our spirits, and repair our strength, that we may be made more fit for the well-performing of the duties of God's service and of our callings, and not that we should by toiling our selves in them, spend and consume them, and so be disabled for any necessary employment. We must consider that God hath not created and redeemed us, that we should wholly follow our pleasures, and with the Israelites, sit down to eat and drink, and rise up to play, but that we should spend our time and strength in the duties of his service, or in the means whereby we may be fitted for them. Neither hath he appointed recreation to be the end of our lives, but only as a means to preserve them, for more high and holy employments, tending to the glory of God and the salvation of our own souls. We must esteem time the most precious treasure, and that the consumption of it is the most dangerous disease, and desperately irrecoverable; that it exceedeth all other losses, and that the wasting of it is the greatest unthriftiness. And therefore we must not turn our recreations into pastimes, as the English name importeth, making only this use of them, to cause idle hours seem less tedious; for this were but to set spurs to a running Horse, which of it self posteth away speedily, and when it is once past, can never be recalled. Let us not fool and trifle out this our most precious treasure, upon every base vanity; or if we have done it in the days of our ignorance, when we did not know the worth of it, let us, according to the Apostles counsel, redeem it at any price, and recover our loss, by redoubling our diligence in all good duties. Let us learn to set a right value on these wares; and to this end let us not go to inquire of worldly Impostors, who will set a base price of this Jewel, to cozen us of it, not to enrich themselves with our spoil, but to spoil themselves also with our loss; but rather let us think how they prize it in hell, and how willing they would be to give millions of worlds, if they had them in their possession, for the purchase of one day, to repent of their former courses, especially the prodigal mis-spending of their time. Finally, let us remember, that our works and labors which must be here dispatched, are weighty and manifold, seeing in this world everlasting life and happiness is either gotten or lost, and that our time is so short, that we are in danger to be benighted before we have ended our business, and so (as the Apostle speaketh) to come short of the promised rest. That this short time is also uncertain, seeing we know not at what hour our Lord will come and call us to our reckoning; and therefore if we be wise unto our own salvation, we will not spend much of this short and uncertain time in sloth and idleness, sports and pastimes, but rather in making and keeping straight our accounts, and in preparing our selves with joy and comfort to appear before our Judge. Especially considering that he hath assured us beforehand, that he is most righteous, and without respect of persons, will reward every man according to their works; that he will take an account of us for every idle word which we esteem as wind, and therefore much more will call unto a reckoning our precious time spent in idleness and vanity; and will make us exceed in everlasting punishments, as we have in this life exceeded in momentary pleasures.
§. Sect. 3 That they must be so used as that they may refresh the body, not pamper the flesh.
The third caution to be observed in our recreations, is, that we use them so, as they may refresh the body, but not pamper the flesh, and that we so endeavor by them to cheare our friend, as that we do not strengthen our enemy. For the flesh lusteth against the spirit, and the spirit against the flesh, and therefore we must not use such recreations, or after such a manner, as may feed and fat it with carnal delight; neither are we debtors unto it to live after it, seeing this life bringeth death; but rather, as the Apostle exhorteth, let us abstain from fleshly lusts, because they fight against our souls; and so use this gracious liberty which God hath given us, that the spiritual part may take occasion of doing good duties, and not the flesh of plunging us into sin.
§. Sect. 4 That in our recreations we must avoid giving of offense.
The fourth caution is, that in all our recreations we do not give any scandal and offense, neither using such before our weak brethren, though lawful in themselves, whereat they stick or stumble with some scruple of conscience, nor yet carrying our selves offensively in such as they approve, either by spending unseasonably our time in them, or too much of that which is in moderation allowable, or with any lightness and vanity, or by giving our selves over to some unruly passion. Yea, as much as in us lieth, we must abstain not only from these faults themselves, but also from the least show and appearance of them; and not only take care to do those things which are true and just, pure and lovely, but also which are of good report; not only taking care to be virtuous, but also to be so esteemed, and have the reputation and praise (all pride and vain-glory being avoided) which (as the shadow the body) doth attend and wait upon it. And seeing recreations are things indifferent, we are rather utterly to forbear them, then to give unto our brethren any just cause of offense, because the greatest danger that can hereof come unto us, is but the hazard of our health, whereas by offending them, we may endanger the loss of their precious souls, for which Christ hath shed his blood. In which regard, if the Apostle was so charitable, that he would refrain from his lawful food, rather then offend his weak brother; then how small is our charity, if we will not forbear for this cause, or at least in offensively use our sports and recreations?
§. Sect. 5 That all due circumstances must be observed in our recreations, and what they are.
The fifth caution is, that we observe in our recreations all due circumstances. As first, that it be decent and beseeming our person, place, and calling; neither is it fit that age and youth, Magistrates and common people, should use the same recreations, lest for the gaining of a little vain sport, they lose their gravity, and with it their authority, and that reverence which is due unto them from their inferiors, in respect of their age and government. Secondly, that it be apt and fit for our callings, and to refresh and make us more able for the well-performing of the duties belonging to them. For that recreation is best which cometh nearest to the end for which we use it, and best fitteth us to attain unto it; as rest of the body, and exercise of the mind, for those that are wearied with corporal labors; and bodily exercise for them whose callings do wholly stand in the study of the mind. Or at least some easy exercise after the greater labor of the body, or some slight and pleasant employment of the mind, after that it is wearied with more serious and earnest studies. In which regard I have always thought the play at Chests most unfit for Students and Scholars, because it as much occupieth and wearieth their intellectual faculties as their other studies; and on the other side, violent exercises unmeet recreations for those who ordinarily spend their strength in painful labors of the body, because both these fail of their proper end, which is to refresh the body and mind: but contrariwise do more weary and tire them, and so make them unfit for the duties of their callings. And although (as I confess) there is some recreation and delight in change and variety of employment both of body and mind; yet it tendeth not greatly to the refreshing of either, but rather deludeth men with a false show, and remedieth not the evil, but only depriveth them of the sense of it whilst their pleasure lasts, and causeth them to spend and consume themselves with more delight. Thirdly, in respect of the circumstance of time, there is required that our recreations be seasonable, according to the saying of the wise Solomon; To everything there is a season, and a time to every purpose under heaven; a time to weep, and a time to laugh; a time to mourn, and a time to dance. In which regard there is required, that first our recreations do not go before, but succeed the labors of our callings, unless in case we may thereby be the better enabled, for the performance of them; as when they shake off dullness and drowsiness, and make us more active and cheerful for employment, which rarely happeneth in the labors of the body, but sometime falleth out in the studies of the mind, as we see in the example of Elisha, who by music was better fitted for prophecy, whilst it made him more apt to receive divine revelations. For weariness is a kind of disease, and recreation is of the nature of a medicine; and therefore as it is preposterous, that the cure should precede and go before the malady, or the medicine the sickness, unless it be such as is fit to prevent it; so, that we should refresh our selves with recreation, before labor hath caused weariness; for this were to apply the salve to a sound place, which doth no good, but if it hath any great strength and attractive virtue, will rather cause it to pimple and draw off the skin. And therefore as Solomon saith of the use of wine; Give strong drink unto him that is ready to perish, and wine unto those that are of heavy hearts, that he may forget his poverty, and remember his misery no more; so may I say of sports and recreations; Give them not to them who need them not, having no use of refreshing before they have labored, nor of repairing their strength before it is spent, but unto those who are wearied with pains-taking, that they may more freshly return to their labors. Secondly, in respect of time, there is required that recreations be only used in such seasons as by God are allowed and allotted unto them. And that is not on the days of our rest, but on the days of our labor, not on God's Sabbaths, which he hath appropriated to his service; but upon the week days, which he hath allowed for our own use. For if the Lord hath inhibited the works of our callings, which in themselves are in their seasons lawful and necessary, and cannot be neglected without sin; yea, if he will not allow us on his Day, to speak our own words, or to think our own thoughts, because he would have us wholly devoted and consecrated to the duties of his service; then much more doth he inhibit sports and recreations, which tend not at all to the sanctification of his Sabbaths, and are of an inferior nature and less excellency and necessity, and which also, in respect of their carnal delight most pleasing to the flesh, are more likely to steal away our hearts, and to distract us in the performance of holy duties. And therefore on this Day the recreation of our bodies, ought to be their resting from all labor, which is not necessary to the duties of the Sabbath; and the recreation of our minds, must be in changing their object, not employing them in worldly cogitations, but about spiritual exercises, hearing the Word, praying, and praising of God, holy conferences, and lifting them up in heavenly meditations. And the like also may be said of the Sabbaths of humiliation, when we humble our selves solemnly in the congregation, or privately by our selves, in the sight and sense of our sins by fasting and prayer, or when some judgment and affliction is feared or inflicted, either upon our selves or the Church, or some special members of it, which we desire to prevent, or that being inflicted it should be removed. For if it were not lawful at those times for God's people to delight themselves with the use of their best clothes, no not to refresh their bodies with their ordinary food; then much less is it lawful at such times to feast and sport our selves with pleasures and recreations. And this is the sin which the Lord taxeth in the Jews. In that day (saith the Prophet) did the Lord 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; Saying, Let us eat and drink, for tomorrow we shall die. And also in the Israelites; who when the Church of God was afflicted, and they thereby called to humiliation, did lie at ease, pamper their bellies with full diet, chanted to the sound of the Viole, and invented unto themselves instruments of music, like David; drank wine in bolles, and anointed themselves with the chief ointments; but were not grieved for the affliction of Joseph.
§. Sect. 6 That we must consort our selves with good company.
The sixth caution is, that for our recreation sake we do not willingly consort our selves with evil company; observing herein the Apostles rule; Have no fellowship with the unfruitful works of darkness, but rather reprove them. Wherein our care ought to be the greater, because nothing more causeth near familiarity and friendly acquaintance, then agreement and communion in the same delights, and nothing sooner breedeth likeness of manners and conditions, then when in our pleasures we jump and conjoin together with one mind and affection. So that as our recreations with them that truly fear God, are strong bonds to tie us unto them in love, and forcible motives to make us also join with them, whom we so love in all good duties and virtuous actions; so contrariwise communicating with profane persons and carnal worldlings, in our sports and pastimes, causeth us in time to proceed from liking of the pleasure, to like the party that joineth with us in it, and from affecting of the man, we come at last to affect his manners. Neither is there more danger in the time of plague, for one that is sound, to keep in the same house with those that are sick; then for a true Christian, to consort in pleasure with such as make no conscience of their ways; seeing as well from the one as from the other, there issueth and spreadeth a secret poison, which with its contagion, infecteth those that come into their company.
§. Sect. 7 That we must take heed that our recreations do not steal away our hearts from God.
Seventhly, we must take care that in our recreations we forget not God, and that they do not steal our hearts from him unto worldly vanities, lest by degrees we dote so much upon them, that we come under that censure of the Apostle; of being lovers of pleasures, more then lovers of God; and grow like those Israelites, against whom the Prophet denounced a fearful woe; who spent the day in quaffing and carousing, and had the Harp and the Viole, the Tabret and the Pipe, and wine at their feasts, but regarded not the work of the Lord, neither considered the operation of his hands. Which if we would avoid, we must often take occasion from our pleasures to think of the Author of them; and be ashamed that an Heathen Poet should be more forward in the fruition of his peace and pleasure, to acknowledge Augustus as his God that sent them; then we to remember and acknowledge the bounty and goodness of our gracious Lord, who hath multiplied his blessings upon us, not only serving for necessity, but also for pleasure and delight. Secondly, if we would not forget God in our sports and recreations, nor have our hearts drawn away from him; we must sanctify them to our use by the Word and prayer. Thinking before we undertake any, if it be agreeable with God's will revealed in the Scriptures, or at least of an indifferent nature, and not forbidden. And being persuaded that it is lawful in it self, we must, before we enter upon it, make it lawful unto us by hearty prayer for God's blessing upon it, not using (if we be in company) audible words and visible gestures and actions, which would savor too much of hypocritical ostentation, but lifting up our hearts and souls only unto God by short prayers and ejaculations. And as we are thus to begin them with prayer, so we must end them with thanksgiving, praising the holy Name of our gracious God, who hath by these recreations refreshed and fitted us for his service; and hath given unto us this joy in earth, as a sign of his favor, and a pledge and earnest of those everlasting joys of his heavenly Kingdom.
CAP. XXIII.
The last caution is, that our Recreation be a liberal exercise, and not sordid for gain.
§. Sect. 1 That greedy gaming for gain is unlawful.
THe last caution to be observed, is, that we use our recreations as a liberal exercise, and not as a sordid trade to get money. To which end let us know, that if we use gaming with a greedy and covetous desire, to enrich our selves by impoverishing others, it is but an inordinate course, which God never appointed and blessed to get wealth, and consequently no better then theft; yea herein worse then the most thefts, in that other thieves rob strangers, but these commonly their friends and familiar acquaintance, and in that it is committed by mutual agreement, whereby the loser becometh an accessory to the theft of the winner, and so is as well as he a robber, not only of himself, but also of his wife and children. As also because the covetous delight which they take in this kind of gaming, not only robbeth them of their riches; in which respect, the saying of the Wise man may be applied and appropriated hereunto, that he who loveth pleasure, shall be a poor man; but also spoileth them of their hearts, so that after much loss and great experience of this gamesome misery, they have neither power nor will to leave their folly, and to be better husbands for the time to come. Let us know, that by such kind of greedy gaming, we set our hearts and minds upon a strange kind of rack, which pleaseth in tormenting, and tormenteth in pleasing; even the rack of tumultuous passions, which draw and distract us diverse ways; one while hoping, another while fearing; now rejoicing, and soon after grieving and fretting at our loss. Finally, that such will have a fearful reckoning to make at the day of Judgment, not only of their precious time, lavishly mis-spent in these vain and wicked exercises, but also of their wealth lewdly wasted and consumed, when in their accounts there shall be found so much wasted in gaming, and so little given to the poor, and to religious and charitable uses, or employed in those works of mercy, which Christ hath graciously promised should be so richly rewarded at the last day.
§. Sect. 2 Whether it be simply unlawful to game for money.
But here it may be demanded, whether it be altogether unlawful to play for money? or if it be, whether wagering for money, and the winning or losing of it in gaming be simply to be condemned? To the first I answer, that to play for money, that is, to make the winning of money the main and chief end of our recreation, which ought to be the fitting of us the better for God's service and the duties of our callings, is utterly unlawful; seeing it is a corrupt and covetous desire to get money by an inordinate way which God never appointed. To the other I answer, that howsoever it were to be desired, that our minds were so well composed, and so weaned from all worldly things, that they might purely aim at their chief and main ends, without their help or any respect unto them; yet take us as we are, needing earthly helps to further us, even to the attaining of spiritual and heavenly ends; I cannot see (saving the better judgment of the wise and religious) that all kinds of interposing money in gaming, by way of winning and losing, is simply sinful and unlawful, if these cautions be observed. First, that it be but a trifle and small matter for which we game, which is to be measured according to the state and means of those that play; seeing an half-penny is more to a poor man then a shilling to a rich. For I call that a trifle, the losing whereof hurteth not him that loseth it, in respect of the smallness of it, and the greatness of his means. Even as a few drops are not missed in a whole bucket, nor many buckets-full abate the height of the river, nor many rivers running by their fountains from the sea, make it any whit at all the less full; and so it is in this case, because (as between the rivers and the sea) there is a reuolution of these small winnings and losings, one winning at one time that which he lost at another, which will make a small difference between them at the years end. But here care must be taken, that this caution extend to both parties; neither is it enough that the money for which I play be a trifle unto me, unless it be so also to the party that gameth with me. For if I be rich and may well bear it, though I often lose; and he that playeth with me be poor, and unable to sustain the loss, there is inequality and want of charity; seeing in drawing him or consenting to accompany him in such great game, or small game, yet greater then his poor ability can afford to lose; I shall do him hurt, and those perhaps that belong unto him. The second caution is, that the chief motive inducing men to play, be not greediness of gain and covetousness, which may possibly creep into little trifles, seeing it will play at small game rather then sit out, and being an hungry disease, will snatch at a crust, when as no better provision is set before it. But this small play must chiefly tend to our recreation and refreshing of our bodies and minds, for which it is more fit then greater, because it leaveth no place (unless there be more fault in the party then in the play) unto tumultuous and disordered passions. And if these cautions be observed, playing for money (as I think) is not sinful and unlawful, because it neither offendeth against charity nor against Justice. Not against charity, seeing it tendeth not either to the hurt of our neighbor or of our selves, but to the good of both, serving to make our recreation more pleasant and delightful; seeing it causeth us to be more earnest at our sport, and setteth an edge on our appetite; whereas otherwise we should be slack and careless, not regarding whether we win or lose; in which sloth and remissness, there can be no delight; and maketh men careful to observe the rules and orders of the game, which otherwise would be neglected, the one not caring to use, nor the other to require true and fair play; seeing bare conquest, unless it be crowned, is little regarded. Neither is justice violated, if true owners take upon them to dispose of some small part of their goods, which they can well spare from their necessary uses, for their honest recreation and delight; and by mutual agreement consent to hazard a small wager (which is to be the reward of him that getteth the victory) to be either won or lost between them. Now if any object, that this kind of gaming is against charity, because loss of a little is a little hurt, though he that loseth be not sensible of it, because it cannot be missed, by reason of the greatness of his means: To this I answer, that it deserveth not the name of hurt, which is so little that it is not sensible; or though it were so indeed, it is sufficiently recompensed by that delight which it addeth to our recreation of which I have spoken. Neither is it unlawful to purchase our pleasure, or any access unto it, when as we may have it at so easy a rate. Nor is this objection of any moment to say, that though that we lose be of small value, as an half-penny or penny, yet it might better be employed and given to the poor, seeing we are not bound to give all that we can spare from our necessary occasions unto these uses, but may lawfully spend somewhat for our honest delight; for by the same reason we should be bound to use only mean apparel and few suites, though we were never so rich, and but one or two dishes at our table, if our company be small, because this is sufficient to keep us warm, and satisfy hunger. Neither can our play hinder our alms, if our game be so little, that we have plenty for both uses. Yea, though we would give all we can spare from our necessary employments, to the relief of the poor, yet playing for a little would not hinder our charity, seeing we win at these games as well as lose, and being so charitably affected, are more ready to give out of our winnings, then having plenty and sufficiency, to forbear giving because of our losings. Again, whereas it may be objected that such kind of gaming is against Justice, because we play with a desire to win other men's goods, and so fall into the sin of covetousness: To this I answer, that simply to desire other men's goods, were injustice, but not so, when it being upon equal hazard of our own, we may lose as well as win. Or if we should desire their goods against their will, it were injustice; but not when they are willing we should have them, not absolutely, but upon a contract and agreement between us, which hath this condition, that they shall have them that win them. Yea, but can we be excused of inward covetousness, although there be no outward injustice, seeing we stand not equally affected, but desire to win rather then to lose? I answer, that desire of winning doth not simply argue covetousness; but to propound gain as the main end of our play, and not our recreation; not when we desire to win in playing, but when we play out of a greedy desire of winning. For play being a kind of friendly combat and contention, wherein we strive who shall show most skill and activity, everyone doth naturally desire to get the victory, not simply in regard of the gain that ariseth of it, but because it is a sign and evidence, that in Art and cunning he excelleth him with whom he contendeth; and contrariwise auoideth loss, not for the value of that he loseth, but because it argueth his defect and insufficiency in skill, and that therein he is inferior unto him with whom he playeth, seeing he hath got the victory. Even as in hunting, those that are rich or noble, take great pains in pursuing their game, not out of a desire to kill it, that the poor Hare may furnish their table, which in respect of gain were but a small reward for their great labor; for in this regard when she is killed, they could willingly wish, that she were alive again, that by renewing her life, they might have a fit subject for the renewing of their pleasure, and yet whilst they are hunting, they desire not only their sport and exercise, but even to kill her, because it is the consummation of their pastime, and the Trophy of their victory. But yet lest there should be any fear that covetousness (which is a cunning insinuater, and sticketh as fast to corrupted nature, as the shirt to the skin, yea as the skin to the flesh) doth yet lie lurking in our recreation, we may agree in our gaming, that the winnings shall not come into the winners purse, (although in this respect it lawfully may, that his winnings at one time may make amends for his losses at another, which if there be no quitting, will come to more then he is willing to spare) but that it be converted to the use of the poor, or bestowed when it cometh to a convenient sum, partly this way, and partly upon love-feasts, for the preserving and increasing of amity and friendship one with another.
§. Sect. 3 A serious admonition that none abuse their liberty in recreations of this nature.
And these are the reasons that induce me to think that playing for money, if the former cautions be observed, is not unlawful. Now if any abuse this liberty unto licentiousness, and under color that it is in some cases lawful, will use, or rather abuse it unlawfully, without any care to observe these cautions; his sin be upon his own soul; seeing it is far from mine intention to encourage any in their sinful courses, or that my writings should be any cause or occasion of hartening any in those shameful abuses of gaming for money, which are too too common in these days, whereby mis-spending their precious time, they also consume their substance, and utterly spoil one another with much more pernicious robbery then can be committed by common thieves by the high-way side. For they seldom take any one man's purse; but these often, and with it even their houses and lands, and all that they possess, which are free enough from the others violence; besides innumerable other mischiefs which accompany these losses, and many outrageous sins committed against God, their neighbors and themselves. Yea seeing the end of lawful liberty, is to preserve men from lawless licentiousness, I was willing to extend it as far as the Word of God would permit, that it might move all men more willingly to contain themselves within the compass of their duties, when as they may have sufficient means of comfort and refreshing allowed them, within those lawful bounds which God hath limited. Now if any be rich, and yet will steal, he is twice worthy to be hanged; if any be such unruly beasts, that having pleasant pastures, watered with the delightful streams of Christian comforts, which like living waters are constant in their flowing, without the stops and checks of conscience, out of God's rich bounty allotted unto them, and yet will not be contented, nor quietly graze under the conduct of our heavenly Shepherd, but will leap over hedge and ditch, and break thorough all fences, that they may come into forbidden pastures, because they have rancker grass, not so sweet in it self as their own feed, but more pleasing to their carnal appetite, because they can devour it with full mouths; and out of a desire to drink of stolen waters, because they are sweeter to a fleshly palate; then surely such are well worthy to be turned out into the bare commons of penury and misery in this life, and if they repent not of their folly, to be eternally pounded in hell in the life to come. And so much of the first kind of cessation from our labors by lawful recreations; of which I have spoken much more largely then at the first I intended, because howsoever it may seem but a light subject to bestow much pains upon; yet I plainly perceived, that it is of no light consequence; seeing it is a matter that concerns all men, and not seldom, but almost every day of their lives; seeing also nothing is more commonly abused unto sin, it being one of Satan's most alluring baits, to entice us to come within the compass of his pernicious nets and snares of wickedness; and finally, because that many who truly fear God, and desire to use them with a good conscience, endeavoring to please him as well in their recreations as their labors, yet know not how to do it as they ought, and so out of scruple and timorous doubting forbear them altogether, or else transported with their pleasure, take greater liberty then God hath allowed them, which though it be sweet for the present, yet in the end it turneth to bitterness. In all which respects there are few other things in the whole course and carriage of our lives, for which we stand in more need of counsel and direction, and the rather because there are few particular rules hereof in the Scriptures, of which chiefly the weaker sort of Christians are capable, but only some generals, out of which they cannot so easily gather special directions in this behalf, unless they have some guide to go before them.
CAP. XXIIII.
Of the duties which ought daily to be performed at our meals.
§. Sect. 1 That we ought to take special care of our carriage at our meals.
THe second kind of cessation from our labors, is that time which is spent daily in taking our repast and refreshing of our bodies, by receiving of our food, whereby our decayed strength is repaired, our health preserved, and we enabled to the better performance of the duties of our callings. The which is to be performed of us, not as mere natural men, but as Christians, using therein such rules and cautions as the Word of God prescribeth unto us, that we do not famish our souls, whilst we feed our bodies, nor weaken our spiritual part and defile our selves with sin, whilst our outward man is refreshed and strengthened with the use of God's creatures. For as the devil layeth in every place baits and snares to entrap us, so especially upon our tables, and mingleth the poison of sinful corruption with our meats and drinks, that if we do not use them in the fear of God, and keep a narrow watch over our selves that we offend not in them, they will prove no less dangerous to our souls, then necessary and profitable for the refreshing of our bodies. And this David implieth, where making many fearful imprecations against his own, and our Savior Christ's desperate enemies, he prayeth that their table might become a snare before them, and that that which should have been for their welfare, should become a trap. The which made holy Job so careful to sanctify his children after the days of their feasting, and to offer burnt sacrifices to expiate their sins, because he well knew how prone they were through human frailty, to offend against God, by abusing of his blessings.
§. Sect. 2 Of the duties which ought to be performed before we eat, and first, that we must sanctify the creatures to our use by the Word.
Let us therefore in the next place consider the duties which belong to all Christians in receiving of their food; the which are to be performed, either before we eat, at our meals, or afterwards. Before we eat, our duty is to sanctify the creatures by the Word and prayer; for howsoever every creature of God is good in it self, yet it is not so unto us, unless it be sanctified unto our use. They are sanctified by the Word, when as the use of them is warranted unto us by the Scriptures, that is, when as we do not receive them as absolute owners of them, but acknowledging God the Author and chief Lord both of them and us, do receive them at his hands as his free gifts, the which he bestowed upon us, first, by his law of creation, not only making all the creatures for man's use, but also by his word, giving him dominion and lordship over them, and liberty to use them for his food and nourishment. But this first gift and donation from God is no sufficient warrant unto us, seeing through the fall of our first parents we lost all our dominion, right and interest which we had unto the creatures, unless our Charter be renewed by Christ, who by satisfying God's Justice for our sins, hath recovered our right, and reentered us into our possession which we lost by Adam; and hath purchased for us that glorious liberty of the sons of God, whereby we may with a good conscience freely use all God's creatures, without any doubting, scruple or superstition, for our necessity and profit, yea for our comfort and delight. So that now we are not to put any difference between meats, seeing unto the pure all things are pure, and every creature thus sanctified is good; and if for conscience sake we abstain from flesh more then fish, or any one meat more then another, we shall show hereby that we are not taught of Christ, but that we have (as the Apostle plainly speaketh) learned this lesson in the school of the devil. Only our care must be, that we be engrafted into Christ by a lively faith, by whom only we have right unto the creatures, and that we know our liberty, to the end we may use it without doubting. For otherwise we are intruders and usurpers, who having no right unto any of God's blessings, shall have a fearful account to make for encroaching upon them, and (as it were) like thieves living upon the spoil.
§. Sect. 3 That we ought to sanctify the creatures to our use by prayer and thanksgiving.
But howsoever it is necessary that we be always in this state of Christian liberty, and have the knowledge and acknowledgement of it habitually in us; yet not that we should, every time we eat, particularly meditate of all these things; only it is sufficient, that having this Charter of our liberty in our keeping, we bring it out as oft as we have occasion, especially when our right unto the creatures is called into question, either by the devil, the world or our own flesh. And that acknowledging God to be the Author of all these blessings which we receive, who not only giveth them unto us, but also all their virtue and power, whereby they become effectual for our nourishment, we do take them not chiefly as our own provision, but at his hands as his gracious gifts, which cannot nourish us by their own virtue, but as he enableth them hereunto by his blessing. In which regard it is necessary, that before we receive the creatures, we do in the next place sanctify them unto our use by prayer and thanksgiving, craving God's blessing upon our meats and drinks, that being thereby made effectual for our nourishment, we may in the strength of them do him more diligent and faithful service. For to this end God hath created our meats and drinks, that they should be received with thanksgiving of them which believe and know the truth, as the Apostle teacheth us, seeing every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the Word of God and prayer. And this hath been the practice of the faithful in all ages. So we read that the people would not eat before Samuel came, because he did first bless the sacrifice, and afterwards they did eat that were bidden. And the Apostle Paul, though he were among Heathens, Infidels, and common soldiers, yet before he falleth to meat with them, gave thanks unto the only true God in the presence of them all. And this also was the ordinary and constant custom of our Savior Christ himself, which was the reason why the two disciples knew him by his blessing of the bread, before he brake it and gave it unto them. Which examples that we may imitate, let us consider that no creature hath virtue and power in it self to nourish us, unless God that made it, do by his blessing sustain it, and give vigor and strength unto it, that it may be effectual for this use. For as our Savior saith, Man liveth not by bread only, but by every word which proceedeth out of God's mouth, that is, that special and powerful word, whereby he appointeth and commandeth it to nourish us. And if the Lord do take away the staff of bread, that is, the virtue and strength of it, we shall eat, and not be satisfied, be famished in the midst of our plenty, and even consume and waste away in our iniquity. Yea, if the Lord curse his blessings for our ingratitude, we shall either have no power to feed upon them, or instead of nourishing us, they will be the causes of weakness, sickness, and death it self. Of the former not long since myself, with many others, saw a fearful example, in one whom I visited in his sickness of which he died; whose strength being little abated, and his appetite very good to his meat, would often and earnestly desire to have some brought unto him; but no sooner did it come into his sight, but presently he fell into horrible shaking and trembling, distortions and terrible conuulsions of all his parts, so as the bed would scarce hold him whereon he lay; all which presently ceased, as soon as the meat was taken away. And this was done so often, till at length he grew weary of so many attempts in vain, and prepared himself for death, giving unto us all many signs of earnest repentance. Among others he penitently confessed, that this punishment was justly inflicted upon him for his abuse of God's good creatures, especially because he would neither of himself, nor by the persuasion of his friends, give thanks unto God when he received his food, which he conceived to be the cause why now God would not suffer him to have the use of his creatures, which he had so often abused by his gross ingratitude; and earnestly desired that he might be an example unto all men in this fearful judgment, that they might escape the like by shunning his sin. The which being so notorious, I thought fit in this place to insert, though no man is more sparing in such particular relations. Neither let any man here say, that all this might proceed from some natural causes, and that there might be some such like reason given of it, as of that disease which Physicians call 〈 in non-Latin alphabet 〉 , when one bitten by a mad dog, feareth the water, like the dog that did bite him. For howsoever it was an example strange and wonderful, yet do I not say nor think, that anything in it was supernatural and miraculous. But let us not for this cause neglect to make an holy use of it, in avoiding this sin, which God by this fearful judgment brought home to this poor man's conscience, unless we would proclaim, that nothing but miracles can affect us. For howsoever God bringeth these things to pass by natural causes, yet because they are so far out of the ordinary course of nature, and do so rarely happen; and seeing by a special providence, God causeth a concurrence of seldom meeting causes; that they may produce such strange effects after a wonderful and unwonted manner; such examples should not be much less effectual to work upon our hearts and consciences, then miracles themselves, seeing they are purposely sent of God for this end. And as God may justly for our unthankfulness utterly deprive us of the use of his creatures; so doth he often in their use turn his blessings into curses, making them through our abuse the causes of all diseases, yea of death it self, as common experience showeth; yea, he may justly cause the least bit of meat or crumb of bread to choke instead of nourishing us, the which also hath sometime happened. Again, let us consider that it is brutish and swinish ingratitude, if when God openeth his hand, and filleth us with plenty of his good pleasure, we do not by the eye of faith look up to the Author of all our good, to render unto him thanks for all his blessings; yea, herein we shall be much worse then beasts, in that diverse of them acknowledge their masters, and recompense their care and cost, by their profitable labor, according to that of the Prophet, The Ox knoweth his owner, and the Ass his masters crib; but Israel doth not know, my people doth not consider.
§. Sect. 4 Of some short meditations before we eat.
Unto this prayer and thanksgiving, let us add in the next place, as opportunity will serve and our company and occasions permit, some short meditations, before we eat, or in the beginning of our meal; as first of God's infinite goodness and bounty, who preserveth and nourisheth all his creatures, especially us by a more special providence, providing for us sufficient plenty of all good blessings, and causing us to enjoy them with peace and safety. Whereas there are many afflicted and poor servants of God, who would be glad to feed upon our reversions and leavings; and are in danger before they rise from their table, to have their throats cut, and their meats mingled with their blood. Yea, consider that thou inioyest from God, not only this plenty with peace and safety of body and state, but also with it the light of the Gospel, and the food of thy soul, whereby thou mayest be strengthened in all grace, and nourished unto life everlasting, which many poor souls have not at all, or secretly and by stealth, with extreme hazard of their states and lives. Unto which meditation of God's mercy and bounty, let us join the consideration of our own vileness and unworthiness, in which, if God should look upon us, he might justly deprive us of all his benefits, and not suffer us to have a bit of bread to satisfy our hunger, nor a drop of drink to quench our thirst. Let us remember that at our meals we are to nourish two guests, the soul as well as the body, and let our chief care be to give best welcome to our best ghost; the which will bring unto us chiefest comfort. For what food our body receiveth, it keepeth not, but within a few hours is again vexed with hunger; but the food of the soul shall still remain, and we shall have the fruit and benefit of it in this life and the life to come. Let us consider, that as we feed in great part upon mortal and corruptible creatures, so our bodies like our meats are mortal and corruptible; and therefore following our Saviors counsel, let our chief care be for our immortal souls, and to labor, not for the meat that perisheth, but for that which endureth to everlasting life. Finally let us remember, that this our food is part of that allowance which our heavenly Father giveth unto us as his household servants, that being strengthened hereby, we may more cheerfully do him service, in performing those duties which he requireth of us; and therefore as God maketh his creatures to serve us, so let us dedicate and devote our selves wholly to the service of our great Lord and Creator, using so his blessings, as that they may be helps and furtherances, and no impediments and lets, unto the well-performing of all Christian duties.
§. Sect. 5 Of the duties which ought to be performed at our meals; & first, that we use God's creatures with temperance and sobriety.
And these are the duties which we are (as much as conveniently we can) to perform before or at the beginning of our meals. The duties which we are to practice whilst we are eating and drinking, are diverse. First our care must be, that we use the creatures of God with temperance and sobriety, so as they may serve for the satisfying of our hunger, and the sustentation and strengthening of our frail nature (which if it be not misguided by our corruption, is in it self content with a little) and not tend to their weakening and disabling unto all good employments; for the feeding and refreshing of our bodies, that they may be fit servants for our souls in all Christian duties, and not the filling and glutting of them, whereby they become till they be emptied, unprofitable burdens to the soul, and good for nothing but sloth and sleep. Now this temperance must show it self in two kinds; first, in our provision; and secondly, in the applying of it to our own use. Our provision of meats and drinks ought not to be over-costly and curious, excessive and superfluous, which becometh not Christians which profess sobriety, but rather heathens, epicures, and belly-gods, who place a great part of their happiness in pampring their flesh with all kinds of voluptuousness. But ordinarily our provisions ought to be competent, not excessive and curious; and rather savor of frugality, then of lavish, waste, and prodigal superfluity. Yet that our Christian moderation and frugality may not be pretended and abused of any as a mask, to hide under it, their base and sordid avarice and niggardliness, we are in this temperance of our provisions to observe these cautions. First, that therein we have respect to our place and calling, our means and ability, making our provision for our tables so, as it may be fitting and suitable in these respects; on the one side not exceeding our means, seeing frugality is the nurse and fountain of true bounty, and on the other, that it do not come much short of them, our charge and other necessary expenses being considered. And thus David a King numbereth it among God's special favors, that he had not only given him sufficient maintenance and convenient food, but had thoroughly furnished his table as beseemed a King, and had not only filled his cup, but caused it also to overflow. Secondly, that we have respect to the times: for howsoever ordinarily our moderation must be bounded with parcimony, yet at times extraordinary, as at our solemn feasts, and when we give entertainment, either to strangers, or our superior friends much respected of us; it must enlarge it self even unto liberality and large bounty. And thus Abraham feasted his friends at the weaning of Isaac; and Levi is said to have made a great feast to give our Savior Christ entertainment; and our Savior himself at the marriage-feast turned the water into wine by miracle, that there might be sufficient plenty. Thirdly, we must take heed, that our moderation in our provisions tend to the maintenance, and not the decay of good hospitality, which is so much commended unto us in the Scriptures. Neither doth one virtue or Christian duty, if it be right & true, exclude another, but contrariwise are inseparably linked, giving to each other mutual support and aid; and they which seem to be in this number and do not thus, are but shadows, false and counterfeit. Fourthly, we must be careful that it be no hindrance to the poor, and to the works of mercy and Christian charity, but contrariwise what we save by this moderation in provision, from that which our state and ability might well afford to spend, we must not hoard it up for our private use, but liberally bestow it in alms-deeds and other religious and Christian uses, knowing that our riches are not absolutely our own, but lent unto us of God, to be employed for the glory of our Master, and good of our fellow-servants.
§. Sect. 6 That we must be temperate and moderate, in respect of the quantity of our meats and drinks.
But especially our temperance and Christian moderation must show it self in our eating and drinking, and that both in respect of the quantity and also the quality of our food. First, for the quantity, our care must be, that we at least ordinarily eat and drink no more then is fit for the sufficing of nature, and the preserving of our health and strength. For howsoever some may lawfully have their tables thoroughly furnished, yet none may rise from them with full and glutted bellies; though our cups with David's, may be filled till they run over, yet the overflow must not be into our own bellies, and much less mount so high as to our heads, but like Solomon's cisterns, they must have their waste into the streets, and serve as fountains to water and refresh the thirsty lands. Though it be a blessing of God promised unto the faithful, that they shall eat in plenty, and be satisfied, that they may take occasion thereby to praise the name of the Lord for all his bounty and goodness; yet it is a fearful curse and heavy judgment, to be given over unto our own carnal appetite, and a grievous sin to mind so our bellies, as that we take more care and pains to please them, then to please God; which is to be a right belly-god indeed, to be transformed from men to beasts, who are led more by their sense and appetite, then by reason and Religion, and have their gluttonous panch the chief state of their souls, and not in their head and heart; herein like as Clemens compareth them to the sea-Ass, which only among all other living and sensible creatures hath his heart in his belly, as the Philosopher hath observed. It is true that we may lawfully use the creatures, not only for the necessity of nature, but also for our comfort and seasonable delight; and that we may at sometimes more then other, take our liberty to feed upon them more liberally, as at the time of our feasting and rejoicing one with another; for it is one chief end of the blessing of plenty, that we should have the fruition and benefit of it; and a punishment which God threateneth for sin, that the people should be scanted in their food, and have only sufficient for necessity of nature, to hold life and soul together, but not enough to satisfy the appetite and strengthen the body. But to exceed in gluttony, and to pamper the belly with superfluous excess; to surcharge the stomach, and to oppress the mind and heart; to make the body with too much eating and drinking heavy and lumpish, and the mind dull and blockish, is never seasonable at any time, nor suitable for any person. For this is expressly forbidden in many places of Scripture, and of our Savior Christ himself by a special Mandate and Memento; Take heed to yourselves, lest at any time your hearts be over charged with surfeiting and drunkenness, and so that day come upon you at unawares, &c. So that we are with equal care to avoid excess in meats as well as drinks; for howsoever drunkenness above gluttony exposeth to worldly shame, because it hath not so many colors and excuses to hide and cover it, and hath not, like the other, the wits at home to make apologies in its own defense; yet is it no less to be avoided, as being a sin alike odious unto God; and pernicious and hurtful unto us, and our poor neighbors. For it is a shameful abuse of God's rich bounty, when we take occasion thereby to disable our selves unto the duties of his service; and a miserable servitude which we bring upon his good creatures, when as we make them serve our filthy lusts. It is a notable means to weaken our bodies, and fill them with diseases, to impair our strength, and shorten our lives. It filleth them with crudities, noisome humors, and dangerous obstructions, quencheth the natural heat, dulleth the senses, and deaddeth both the vital and animal spirits. And consequently, it disableth all the faculties of the soul unto their functions and operations, seeing it worketh by the body as by its instrument, and so maketh it unfit and unable, slothful and sluggish unto all good duties. It maketh us slaves unto our meats and drinks, over which God hath made us Lord's and rulers, and hurtful and injurious unto the poor, whilst we devour that portion of our superfluity, which God as their right hath allotted unto them. It maketh us foolishly, for a short delight, which lasteth no longer then the meat is in eating and swallowing down, to endure many hours grievances through the discension of the belly, the oppression of the stomach, the pain of the head, yea oftentimes dangerous surfeits and sicknesses accompanying them which hazard life it self. Yea in truth, for a forced and false delight▪ (for what true pleasure is there in eating and drinking, when hunger and thirst are fully satisfied?) it forfeiteth that pleasure of the meal following, making us to forgo our meat, or to eat it with loathing, which would be equally delightful with that which went before, if we came unto it with like appetites. Finally, this worse then brutish delight, which is so short and momentary, depriveth us of those heavenly joys which are everlasting, and plungeth us into woes and miseries which never have end, whilst it armeth the flesh against the Spirit, and enableth it to foil and cast us head-long into many sins, as our Savior hath implied in the parable of the rich glutton, who took his chief pleasure in going richly appareled, and faring deliciously every day.
§. Sect. 7 Other directions concerning the quantity of our meats and drinks.
Now for the quantity of our food which everyone ought to eat and drink, no certain rule can be given, no more then we can appoint any one size of apparel to fit men of all statures, seeing one man's stomach, health, and strength, requireth more, and another man's less, and that which is but sufficient to satisfy one, is excessive and superfluous to another, and would cause him to surfeit with too much fullness. And therefore the proportion of our meats and drinks is to be measured unto everyone by Christian prudence, which we may help by observing these general rules. As first, every man must carefully observe out of his own experience, how much is ordinarily sufficient for the nourishing of his body, and the preserving and increasing of his health and strength, and keep himself unto this proportion as near as he can, not pleasing his greedy appetite, by adding to this sufficiency that which by experience he findeth to be superfluous and more then enough. Secondly, that being in health and strength, or troubled with such infirmities, which cause greater appetite then good disgestion, they do not fully satisfy hunger, nor eat so much as the stomach craveth, seeing this fullness within a few hours will turn to a superfluous burden, and this enough will prove too much; but they must (as we say) rise with an appetite, and not make such a churles feast as we can eat no more. For herein Christian temperance is exercised, when we stint the stomach of its desire, and teach it good manners, following herein the direction of reason, and not (like brute beasts) of sense and appetite. In which respect, one giveth this rule, that our ordinary diet should be a daily abstinence, and our refection without all glutting satiety; for it profiteth not to go two or three days with empty bellies, if afterwards we surcharge them with too much fullness, and recompense our fast with saturity and excess. Lastly, seeing the end of our eating and drinking is, that we may be fitted and better enabled for the service of God, in the common duties of Christianity, and the particular duties of our callings, we must therein respect grace as well as nature, the glory of God, as well as the preserving of our health and strength, and the thriving of our souls, as well as the nourishment of our bodies. In which regard, the best rule of Christian moderation in our diet is, that we eat and drink so much only, as may make us fit to serve God in religious duties, as hearing, reading, conferring, praying, and in the duties of our callings, that we may, having our spirits refreshed, and our strength repaired, more cheerfully and vigorously undertake and perform them; and not so much as dulleth our spirits, and maketh our bodies heavy and sluggish, whereby we fail of our ends, and become less fit for any good duties. And this the wise Solomon requireth even of Princes themselves, that they eat in due season, for strength, and not for drunkenness. And our Savior Christ would have us so to eat and drink, as that thereby we should not be disabled unto continual watchfulness and prayer. To which purpose one saith well, that when we rise in the night to prayer, our stomachs should rather upbraid us with their emptiness, then with their crudities and indigestion. And as we must avoid excess in quantity, so also in variety; not that it is unlawful to eat of diverse dishes, so far forth as it will stand with our health and strength; but that we do not too much affect it, and pitch our study upon it. For if we do, it will be a notable means to draw us on to excess and gluttony, when as having eaten enough, we will still feed on new and more dainty dishes then the former, because we would please our taste with this variety. It is a notable means, unless we have Ostridge stomachs, to disturb concoction, and impair the health, when we make them like a Noble man's kitchen, furnished and fraughted with all varieties which land and sea can yield unto them, iumbling together (like wares in a Brokers shop) things of a far different nature, some whereof are of easy disgestion, and some of hard, and some also of a middle nature; as if herein also they would make this Microcosme and little world of man, like unto the greater world, containing in it, at least, some small fragments of innumerable creatures. Finally, as it is hurtful for the body, so not good for the soul, the which is waned from spiritual comforts, whilst it is too much affected with these carnal delights. For as one saith, When the body is resolved, and as it were, melteth in this pleasure of refection, the heart is loosened unto vain joy and sensual delight.
§. Sect. 8 Of moderation in respect of the quality of our meats.
In respect of the quality of our meats and drinks, Christian temperance and moderation must be used, in bridling our appetite and taste, that they do not licourously long after, at least in our ordinary diet, such as are curious and costly, daynty and delicious, which was the sin of the rich Glutton, who in the parable was condemned unto hell, and tormented in that part wherein he had chiefly offended. For howsoever it is lawful for all men at sometimes to feed upon the choicest of the creatures, if the cost exceed not their state and means, and if they be not much affected, but come into their way without any great care or trouble; and though it be lawful at all times for those that are weak and sickly, and cannot safely eat courser and and ordinary meats, to provide, if they be able, such dainties and meats of good nourishment and easy concoction, as will agree with their stomachs; yet for those that are healthy and strong, it is not lawful that they should, with the rich Glutton, every day fare deliciously, nor convenient, though it were lawful, to do it often and ordinarily, seeing he who will do all that is lawful, will within awhile do also that which is unlawful; he that will walk upon the brink, is still in danger of falling into the water, though yet he be upon firm ground; and he that will stretch his desires to the extreme borders of virtue, is within one step of vice, the which was typically implied at the giving of the Law, where the Lord forbiddeth the people, not only to come into the Mount, but also to touch the borders of it. And therefore if we would shun intemperance in diet which is utterly unlawful, we must moderate our appetite even about those things which are lawful; and avoid carefully all means that tend unto it. Among which, one of the chiefest is delicacy of meats, which draweth on the appetite unto excess, with the strong Cable of bewitching delight. And not much less dangerous are pleasant sawces curiously cooked; both which are to be ordinarily shunned of all who would be temperate in their diet. For as we cannot attain unto Justice by coveting much wealth, nor unto temperance by the means of intemperance; so neither (as one saith) can we be brought unto a Christian-like course in our diet by curious-cooked cates, and alluring delicacies. In which regard the same author saith, and Socrates long before him, that we are to take heed of those meats, which allure us to eat when we are not hungry, and of those drinks, which entice us to drink when we are not thirsty, because like witchcrafts they delude our appetites, the devil the great devourer of mankind, having a great hand in them. For howsoever all things were made for man, yet it is not good for him to use all things, nor at all times, but the circumstances of time, occasion, manner, and other relations and respects to the things used, are of great moment to make them profitable or hurtful. Add hereunto that these dainty cates require much expense of time, and trouble both of body and mind in those that provide them, which made Epicurus the Philosopher himself, who placed man's chief felicity in voluptuous pleasure, in teaching rules of diet, which might bring with it most delight, to appoint notwithstanding unto his disciples for their ordinary diet, herbs, roots, fruits, and common fare, because these were at hand and easily cooked, whereas the tedious trouble in providing dainty fare is so great, that the short delight of fruition will in no sort recompense it. And how much more then should we, who profess Christianity, restrain our appetite from affecting these delicacies, even for conscience sake; seeing, if not we our selves, yet some other for us (which charity maketh much alike) do spend the strength of their minds and bodies, in making and cooking these curious provisions, and waste and mis-spend their precious time, for the base purchase of these voluptuous pleasures? And as they require great labor and expense of time in him that provideth them; so also excessive cost in him who payeth for them; in which respect I appeal unto their consciences, with what comfort they can hope to appear before their Judge, calling them before his Tribunal to give up their accounts; when as it shall appear that they have consumed so many of his Talents entrusted unto them, in riotous and dainty cheer; and have bestowed so little upon the poor members of Jesus Christ, to supply their necessities and keep them from famishing. Now how little profit do they purchase unto themselves at these dear rates? If indeed by bestowing treble cost upon their diet, they could but double their strength, health, and all their abilities both of body and mind, and so become twice themselves, and as much outstrip other men in these things, as they exceed them in these costly curiosities, they should have laid out their moneys upon a reasonable good purchase; but we see the clean contrary in daily experience; namely, that those who ordinarily feed on couerser fare, have good complections and sound temperature, and are healthy and lusty, strong and vigorous for all manly employments; whereas the other look pale and thin, as though they had but single nourishment by their double cost, and are so effeminated in their minds with luxury and excess, and disabled in their strength, that they are more fit for venereal courtings, and to combat before a Carpet, then for any manlike exercises or martial achievements. Yea oftentimes by glutting them with these dainties, they fill their bodies with diseases, as gowts, palsies, stone, collicke, and sicknesses of all sorts, from which a more spare diet, which commonly accompanieth courser fare, would have privileged and exempted them.
CAP. XXV.
Of diverse other duties which we ought to perform at our meals.
§. Sect. 1 That we ought to be content with our allowance.
OTher duties there are which at our meals ought to be performed, in which I will be more brief and sparing, because I have been larger in the other then I purposed, the excess of diet in these times drawing me on, and making me also exceed in prescribing rules of moderation. The next duty then which we are to observe at our meals, is, that we be contented with our cheare, as being that portion which God in his wise providence hath thought fitting for us; and not suffer our minds to surfeit by feeding on idle wishes of better cheer, when our sensual appetites are stinted with ordinary fare and short commons. Neither let us murmur and repine because we have such mean allowance, nor envy others their full tables; much less let us (as it is the manner of many nice wantons) excuse our too little or too mean fare, when even their own consciences tell them that they have too much, yea, when they are so proud of their cheare, that their dispraises serve but (as their salt meats to their drinks) to draw on their guests to give more commendations. Nor yet let us (like the same persons upon other occasions) fret and fume when as our meat is not so curiously cooked as standeth with our nice appetite, chafing as much at the small errors of the Cook, as if the good of the Common wealth, and our own safety and salvation wholly rested on it. But let us that profess Christianity leave these vanities, and learn of the Apostle to be contented with such food as sufficeth nature, and is fit to preserve our health and strength; for if we would but consider how unworthy we are of the least part of our provisions, and how far the smallest of God's favors do exceed our greatest deserts: and how many of God's dear children come far short of us in these his blessings and testimonies of his love, we should find just cause of turning our murmuring and repining into praises and thanksgivings.
§. Sect. 2 That we may be merry at our meals.
Thirdly, so far as will stand with Christian gravity and the occasions that shall be offered, we must be merry at our meals; for seeing then the Lord conferreth his blessings upon us, and giveth unto us these testimonies of his love, showing that he watcheth over us with his providence to preserve and nourish us, it is a time of rejoicing in the fruition of his favors. And this is one special end for which the Lord giveth us his benefits of meat and drink, that in eating and drinking we should delight our souls in enjoining the fruit of our labors; and therefore he hath bestowed upon man, not only bread and meat to nourish and strengthen him, but also wine to make his heart glad, and oil to make him look with a cheerful countenance. Which liberty and comfort of rejoicing at their meals, the holy Saints of the Primitive Church took unto themselves, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God in the fruition of his benefits. Again, the chief end of our eating and drinking is, that being thereby refreshed, we may be made more fit for the duties of God's service; now the body is no more cheered with wholesome meats, then the heart and mind with honest mirth, and consequently the one is no less profitable then the other. Neither is it only necessary for the soul, whose refreshing and recreation consisteth in delight, but also for the body and preserving of health; and therefore mirth is worthily esteemed one of the chief doctors amongst Physicians, because if it be seasonable and moderate, it cheereth the spirits, and so causeth better concoction; whereas contrariwise, melancholy and lumpish heaviness, damping and dulling them, doth turn much of our nourishment into the same humor. But yet our care must be, that as we season our meat with mirth, so our mirth with the salt of grace, that we may glorify God in it, who is the chief cause of our rejoicing; and mutually profit one another. In which regard, we must take heed that our liberty burst not out into licenciousnes, and that we do not make our selves merry with profane jests, by abusing the Scriptures, and taking God's holy name in vain; nor with ribauldrie and scurrilous conceits, which tend to the corrupting of manners, and the poisoning of our own hearts and theirs that hear us; nor with biting and bitter gibes and frumps, which wound the good name of our neighbor, and as much vex his heart with anger, grief and discontent, as we are delighted with the salty wittiness of the conceit. Finally we must be careful (because here going with the wind and tide, we may easily over-shoot our selves) that we be not immoderate in our mirth, but keep our selves within the bounds of sobriety, lest our mirth degenerate into frenzy, and so justly incur the Wise man's censure, I said of laughter, It is mad; in which respect it is fit, that we be careful to keep the reins still in our hand, that we may check and curb in our mirth when it beginneth to gallop, lest it give us a fall, and cause us to discover much weakness and infirmity. But as the Lord is the cause of our mirth, so he must be the chief end of it; and as our rejoicing is of and from him, so it must be for him and in him; according to that of the Apostle, Rejoice in the Lord always, and again, I say, Rejoice; so that we may rejoice, even with a double joy, not only in spiritual, but also in civil and temporal things, if our joy and mirth be honest and harmless, witty, without the froth of vanity; and so ingenuous and charitable, that it tend not only to make our selves merry, but to delight them also that bear us company.
§. Sect. 3 Of our conferences and discourses at our tables.
The fourth Christian duty to be done at our meals, respecteth our speeches and conferences, unto which is required that they be profitable, tending to make us more holy and religious, or more wise and morally virtuous; or more lively and cheerful unto the performance of all good duties. The first kind of Colloquies and discourses are chiefly to be preferred, seeing we must first seek the Kingdom of God and his righteousness, and worldly things in an inferior place, which are incomparably of less worth. Of which conferences we may reap more fruit and benefit then of our bodily nourishment, seeing that preserveth the outward man only, but these are the spiritual food and repast of the soul, which is by much the more excellent part; that is but perishing food which corrupteth, and we with it, but this food of our souls will endure to life eternal. Now because, our hearts being barren in good meditations, we cannot easily find out upon a sudden, fit matter for these discourses, and when we do, are easily put out, and drawn upon every occasion to fall again to worldly and idle talk; therefore it were good for us to think beforehand on some profitable subject whereon we may discourse and confer; or at least, that we do lay hold on the best opportunities that for the present are offered unto us, and slightly passing over things which are impertinent and unprofitable, as we do those meats which do not please us, pitch upon that which best maketh for our purpose, and make our spiritual meal of it, as being that wholesome and well-rellishing dish, for which, putting all the other back, we have all the while reserved our stomachs. But though these religious conferences at meals be most profitable, yet may we also lawfully talk of civil and moral points; yea, even of our own affairs and ordinary business, or things some way pertinent to the bettering of our selves, or some in our company, either for the increasing of our wisdom and prudence, or the fitting of us for action and employment, especially when we observe that our company cannot be easily drawn to entertain such speech as wholly tendeth to piety and Religion. Yet may we, as occasion serveth, powder even these discourses with piety, and lying (as it were) at the spiritual lurch, take all good advantages to insert and interlace into these discourses something profitable for the soul, and to bring, as much as we can, civil premises to pious conclusions. Finally, it is neither unprofitable nor unseasonable, if our speeches at our meals do sometimes tend to the refreshing of our wearied minds after serious studies, with pleasant conceits and honest mirth, because though these be of no great worth in themselves, yet they look to things of more value, and serve as helps and means to fit and prepare us for employments of an higher nature. The which, being a thing which we chiefly aim at in taking our repast, and in refreshing thereby both our minds and bodies, I dare not exclude all pleasant discourse from such meetings; for though we may not make our spiritual meal of such light meats, yet may they well serve as sauce to quicken our appetite; and though we may not dwell in such merry conceits; yet when our wits are dulled and blunted with more serious discourses, we may use them (as the Israelites did the Philistines forges) for our necessity, and descend unto them for a while to sharpen our tools. The which course in our conferences I do not commend as most excellent in it own nature: for it were to be wished that we were so spiritually and heavenly-minded, that our hearts might be at all times even ravished with delight, when we are exercised in high and holy meditations and speeches, or bringing them to their full effect in our works and actions; but I only allow it as lawful and well agreeing and suitable to our present estate full of frailty and infirmity. Unto which, having respect, I will conclude this point with this one caveat; that neither in matters appertaining to Religion nor civil wisdom, we do in these table-conferences, either propound or admit knotty and hard questions, or polemical disputes, and difficult and subtle controversies, both because these often-times through pride and over-eager handling, do heat the heart, and cause wrangling and contention; and also because they are not suitable and seasonable to the time and the ends at which we aim. For it is a time of refection and refreshing, and not of toil and labor either to body or mind, and we must let our bows stand vnbent, that they may afterwards be more fit for shooting, and not be still drawing our arrow to the head. It is a time to recover our spent spirits, & not to consume and waste them; which will not only make our minds unfit for employment (for if we toil them when they should rest, they will be dull and slothful when they should labor) but also much hurt our bodies and impeach our health, whilst these over-earnest discourses about points of great difficulty, do disperse the natural heat, and dissipate the spirits, calling them away from the work in hand, to assist the soul in the exercise of the brain, and so cause ill concoction and indisgested crudities.
§. Sect. 4 Of the choice of our company at our meals.
The last duty in our eating and drinking respecteth the choice of our company: for if we be of ability, it were to be wished, that we would follow Job's practice, who would not eat his morsels alone, making to this end choice of fit company to consort with us. Neither is it commendable in a Christian to keep open house for all comers, and so to make it worse then a common Inn, a cage of unclean birds, and a place of all mis-rule and disorder, which was the hospitality of able men in the days of ignorance, who are more to be praised for their bounty and zeal to house-keeping, then for their piety and prudence. But seeing our guests must be our companions for the time, of which there ought to be made great choice; therefore besides those whom bonds of society, kindred, trading and commerce, and such like respects; and those that resort unto us as strangers, or by some casual and extraordinary accidents; we are in our common course, as near as we can, to make choice of such only, as are known unto us (at least in the judgment of charity) to be virtuous and religious; and among these, such especially as are most fit for our spiritual trading, either to make us more rich in knowledge, faith, obedience, and all spiritual graces, or at least to be enriched of us. By which kind of meetings we might receive singular comfort and benefit, seeing this good society and kind familiarity between Christians, is a notable bond of love, and an excellent and effectual means for the mutual stirring up of God's graces in one another, and for their strengthening & encouraging unto every good duty. In which respect it were much to be desired, that that ancient custom in the Primitive Church, of love-feasts among Christians, were more in use in these days, that we might not so deservedly lie open to that aspersion of worldlings, namely, that where Religion is planted, there all good neighborhood and friendly meetings are almost quite laid aside. To which end let us take notice of the causes of this decay, that so they being removed, this communion and fellowship among the faithful may be restored. And first, when men are wholly carnal, and set altogether on fleshly delights, it is no marvel if they take pleasure in one another's company, seeing they are mutual helpers in this worldly joy; and so if we were in any perfection spiritually minded, we would take much more delight in consorting together, because it would tend much to the increasing of our Christian comfort; but when by the preaching of the Gospel those carnal joys and unlawful pleasures are so cried down, that some forbear them out of conscience, and some, to avoid the shame of profaneness; there followeth a breach of society and familiarity, because the bond is broken that held it together. The which is not repaired and re-united, till instead thereof there be a spiritual bond to link us together; and this being so weak among most Christians, which still remain more flesh then Spirit, it is no marvel, if there be seldom any good meetings, seeing the bond is no stronger of such society and familiarity; whereas if they were more spiritual, they would find in them more spiritual joy, and so entertain them with more ardencie of affection. Another cause, which is but a branch of the former, is, that in the time of the Gospel, carnal love, which was of old a strong bond of fellowship, is not so hot and strong as it was, neither to men's persons, nor yet to the pleasures of sin and delights of the flesh; nor spiritual love so fervent as it should be, either unto our neighbors themselves, or yet to Christian conferences, religious duties and exercises, and those sweet comforts which we should take in mutual society, and should be the chief motive to bring us together; for were we inflamed with this ardent love, it would make us greatly delight in one another, and to seek all good occasions of such sweet society.
§. Sect. 5 Of the manifold abuses of our feasting one another.
Unto these we may add the many abuses of these meetings, which are notable means of their dissolution; as because we fail in the main ends of them, not chiefly aiming at our spiritual good, and that we may mutually stir up God's graces in us by Christian conferences, edify and strengthen one another unto all good duties, and rejoice together in the Lord by setting forth his praises, the which were the ends that the Saints in the Primitive Church propounded to their feasts of love; but for the most part inviting one another to pamper the belly with good cheer, and to please the flesh with carnal pleasures, which leaving behind them a sting of conscience, it is no marvel if we take small comfort to meet after this manner often together, seeing the sweet is exceeded by the sour; and keep our hand from tasting of the honey, which indangereth us to be wounded with the sting of sin; and though it be sweet in the mouth, yet is turned in the disgestion into bitter choller. And as we fail in our ends of meeting, so also in our carriage, when we are met together, in which regard we justly deserve the Apostles censure, that we come together not for the better, but for the worse. For either the time is spent in idle and vain talking, unprofitable discourses, hurtful inuitations, to excess in eating and drinking. Or if some religious conference be admitted, yet through pride and want of charity it is often crossed of the main ends. For not being, as we ought, fast linked together in the bond of love, every difference in opinion disioynteth our affections; and wanting charity to bear with one another, and humility to think that we may err as well as our brethren, or patience to wait upon God's leisure till he be pleased to reveal the truth unto them as well as unto us; and vnanimity to walk by the same rule, and minae the same thing, whereto we have already attained; we commonly take delight to spend our speech in questions and controversies, and in showing wherein we dissent, rather then wherein we agree, which oftentimes draw men to heat and contention, yea to wrangling and hard speeches, which alienate their hearts, and make them part more cold in love, and remiss in friendship, then when they met together. Whereas if self-love did not wed them to their own opinions, and pride made them not impatient that any should dissent from them, but that in charity and Christian humility, they desired to edify one another, not so much desiring to make them their scholars in embracing their private opinions, as the Disciples of Christ, by knowing better the main points of Christian Religion, or more conscionable in embracing holiness and righteousness in their lives and conversations; there would be much more fruit and benefit of such conferences, and much more encouragement unto our often meetings. Finally, the great cheer, and excessive cost, and trouble to provide it, which is commonly used at these meetings, is one special cause why we meet so seldom. Which though all mislike and speak against, because they cannot meet often that meet so chargeably, their state and means being not able to bear it, yet it fareth herein as in the case of brave apparel; all complain of it because of the cost, but none will reform it because of their pride; whereby in their mutual entertainment, one seeketh to out-vie another, till at length it come to that height of excess, and groweth so over-chargeable to their purse, that they leave off such meetings altogether. Let no man therefore complain of the hardness of the times, which will scarce afford means of necessary maintenance, and much less of entertaining our friends to eat and drink together. For howsoever it may be true that these times will not bear us out, if we be resolved to be still excessive in our cheer and cost; yet if we would chiefly aim in our meetings, at the maintaining of love, comfort and joy in one another's company, stirring up God's graces in us, and our building up unto all good duties; I see no cause why we should not, to enjoy these Christian comforts and spiritual benefits, be contented with lesser cheare in our neighbors house, then when we eat our meat solitarily at home; and consequently, no reason why the hardness of the times should be pretended, unless our hearts be more hard then they, and will by no means be reclaimed from this fault of excess. Now as we are for these ends to invite one another, so are we especially according to our ability to make the poor our ordinary guests, because therein we shall do a work of mercy acceptable unto God, who hath given unto us our greater provision, that we may impart it unto those who have less, and out of our plenty minister unto them that want necessaries. And thus our Savior requireth, that when we make a dinner or supper, we should not invite our friends, brethren, kinsmen and rich neighbors, namely, not to these ends, either to receive recompense by the like invitation, or to approve our charity, seeing men out of natural self-love or carnal affection, may do the like; but the poor, maimed, lame and blind, because they being unable to make any recompense, it will be a good sign, that we do it out of simple charity, and pure respect unto God's Commandment, and not out of self-love, and such respects as are natural and worldly. And this was Job's practice, who as he did not eat his morsels alone, so the guests whereof he made choice, were the poor, widow and fatherless, as he professeth. Which example if we imitate, we shall in them feed Jesus Christ himself, and be richly rewarded at his appearing. Or if we cannot invite all to our table whom we desire to relieve; our care must be to send, according to our ability, such relief as we can spare from our selves and families, unto those whom we know do stand in need; for though God alloweth us to eat the fat, and drink the sweet, yet withal he requireth, that we send portions unto the poor for whom nothing is prepared; according to the example of the Jews at their feasts of Purim, who sent portions one to another, and gifts to the poor. To which end we ought to use all good providence and frugality, not suffering anything to be lost, though we have never so much; for if our Savior, after that he had fed the poor by miracle, though he was able as easily to have done it again, yet would not let anything be lost of his provision through negligence, but would have all the remainder reserved for another time; then how much more should we be provident, whose bounty is limited by our means, that we may relieve those poor, who are still hungry, and need our help for their comfort and relief?
§. Sect. 6 That after our meals we must show our thankfulness by praising God.
And these are the duties which ought to be performed at our meals. The duty to be performed afterwards, is true thankfulness in the heart, and outwardly expressed both by our words and actions. Unto inward thankfulness of the heart is required, that we know and acknowledge that we have received our food at God's hand, and that by his bounty and gracious providence we are fed and nourished, and not by our own policy and power, industry and labor. The which Moses presseth upon the Israelites to make them thankful; for if we know, that God of his rich mercy hath bestowed these blessings upon us, and hath fed and nourished us with his good creatures, it is a notable means to make us also acknowledge it, with all due thankfulness. Even as contrariwise when we take no notice of this bounty and providence of God in feeding us, we are ready to sacrifice unto our own nets, and to ascribe the praise of our provision to our own wisdom, and endeavors, and so to make Idols of them. And of this we have an example in the Israelites, who received God's blessings for their use, but not as frō his hand, and therefore were not thankful unto him, but gave the praise to their lovers. The which ingratitude God will punish by depriving us of his blessings, that by our wants we may be driven to go unto him by prayer for a supply, who in the time of plenty would not go unto him by thanksgiving, as not acknowledging the Author of these benefits; the which also the Lord threateneth against his people of Israel in the same place. Secondly, unto this inward thankfulness there is required, not only that we know and acknowledge the Lord to be the Author of our food and nourishment habitually, but that we also actually remember this his bounty and goodness, and having them in fresh memory, that upon all new occasions we bless his name for them: According to that commandment: When thou hast eaten and art full, then thou shalt bless the Lord thy God, for the good land which he hath given thee; beware that thou forget not the Lord thy God, &c. Outwardly unto this thankfulness is required, that we express it, first, by our words, in returning thanks and praise unto God for our food and nourishment, and for all other good blessings spiritual and temporal which we have received at his hands; the which in company is to be performed by one as the mouth of all the rest, and most conveniently by the master of the family and feast; and jointly together, as occasion, company and other circumstances will permit, by adding hereunto singing of a Psalm, according to the example of our Savior Christ himself at his last Supper with his Apostles. Secondly, we must express our thankfulness outwardly in our works, in employing that strength which we have renewed by our nourishment, in the service of God, by performing the general duties of Christianity, and the special duties of our callings, that by both we may glorify his most holy name, who hath so graciously fed and nourished us. For if we expect this at the hands of our servants; that being nourished at our cost and finding, they should not wait upon themselves and spend their time about their own pleasures, but in our service from whom they have their maintenance; which if they neglect, we are ready to turn them out of the doors, as unprofitable drones good for nothing, but to live vpō the spoil of our goods: thē how much more will the Lord, who is a much more absolute owner then we, justly require at our hands, that after he hath refreshed us with his creatures, we do not spend our strength in fulfilling the lusts of our own flesh and the pleasures of sin, but employ it in all such good duties, as most tend to the advancement of his glory from whom we have all our maintenance? And so much concerning the second kind of cessation from our labors; of the third and last kind, which is taking of our rest by sleep, I will not here speak, having a more convenient place for it, when we have finished all our day labors, and are come to speak of the duties in the night.
CAP. XXVI.
Of the duties which we ought to perform, when we are solitary and alone.
§. Sect. 1 That when we are alone, we must not be idle and unfruitful.
BEsides those Christian duties which are ordinarily and constantly to be done in some part of every day; there are others which are more accidental, unto which we are not tied every day or any certain time of the week, but to be done when as we shall have fittest occasions and best opportunity offered unto us. And which belong not to all persons, or to the same persons at all times, but wait upon uncertain occurrence, variety of estates, and such like circumstances. As for example, we are sometimes by our selves alone, and sometimes in company with others, sometimes in prosperity and joy, and sometime in adversity and trouble, and uncertain it is in what day or what part of the day any of these shall happen; notwithstanding there are diverse duties which belong to these several conditions, which with no less conscience & constancy are to be performed then the other, of which we are now come to entreat. And first, we will show what are those Christian duties which belong unto us when we are alone, and then what those are which we ought to perform in the company of others. Concerning the former, we must, when we are solitary and alone, keep a narrow watch over our selves, that we be neither idle and unfruitful, nor ill employed and taken up with bad exercises. We must not suffer our minds to be slothful and sluggish, and so to languish for want of spiritual exercise; nor our hearts to remain in us dull and dead, barraine and empty of all good desires and holy resolutions; neither yet must we in respect of action and bodily employment, give our selves over unto ease and sloth; for if we thus (as it were) lie fallow without any seed of grace sown in us, the devil knowing us to be fit grounds for his husbandry, will sow in us the cockle and tares of all sin and wickedness; if he find us thus swept and empty of all good, we shall be fitly garnished for his dwelling, as our Savior hath taught us. If we be not employed in some good duty of God's service, the devil will take us up like masterless men, and allure us with the pay of worldly vanities, to serve him in the works of darkness. As we see in the example of David, who spending his time in sloth when Kings went out to war, and the Army of God was in the field, the devil taking him at this advantage, put his press-money of carnal pleasure into his hand, and so employed him for the time to fight his battles, even to the shedding of the blood of innocent Uriah and other of his faithful servants.
§. Sect. 2 That we must spend our solitary hours in good exercises, shunning vain thoughts and entertaining Christian meditations.
And as our care must be, that we be not idle, so much more that we do not spend our solitary hours in doing that which is ill, the which notwithstanding inseparably accompanieth the other. For no sooner do we cease to do good, but we begin to do evil; no sooner do we leave the Oare, as we are rowing towards the haven of rest, but the wind and tide of our corruption carrieth us down the stream towards the dead sea of death and destruction. And therefore if we would not be drawn unto ill, we must still be employed in good exercises; keeping always a narrow watch over our minds, hearts, and actions, that on the one side they be not overtaken with any evil, nor prostituted unto any sin; and on the other side, that they be wholly taken up and exercised in all Christian and holy duties. First, above all observations we must look to our deceitful minds and hearts, that they be not stolen from us by the subtlety of the devil when we are alone; and that they do not (as naturally they are apt) wander in this solitariness, and go astray from the way of God's commandments, and so losing themselves (like Lambes in the Desert) in the by-ways of sin, become an easy prey to the ravening Wolf. In which regard we must keep a careful watch over our minds and cogitations, that they do not take their liberty when we are alone, to roue and range after worldly vanities, the pleasures of sin, and things that being utterly unprofitable do us no good, though we spend many hours in thinking on them. For what sin and pity is it, that such excellent faculties of the soul, the mind, imagination, and discourse of reason, should be so vainly employed, either about things evil and hurtful, or fruitless and impertinent, that if, after much time thus spent, we should call our selves to account, and say; Soul, what good hast thou reaped by so many hours study and Meditation, either for the subduing of thy corruption, or thine enriching with grace, and enabling unto any holy duty; either for thy better securing from sin and death, or further assurance of life and happiness; it would be stricken dumb, and not able to answer any word? Contrariwise our care must be, that in our solitariness our minds and imaginations be exercised in good Meditations, as in the consideration of God's nature and saving attributes, his Wisdom and power, his Justice and mercy, his infinite Goodness in himself and graciousness towards us, the excellency and perfection of his Law, and his admirable works of creation and providence; the great mystery of our Redemption by Jesus Christ, and of the means whereby we may be assured of the fruit and benefit of it; of the inestimable privileges, which belong to all true Christians, and of the innumerable miseries which are incident unto them who live still in the state of infidelity and corruption; of the excellency of spiritual graces, and of those heavenly joys, wherewith they shall be eternally crowned in the life to come; or of the means whereby we may attain unto them, and be more and more assured of them; of the foulness and odiousness of vice and sin, and of the fearful condemnation, and horrible torments of the wicked, who live & die in them without repentance. So also we are to meditate of man's misery through the fall, and of the means whereby we may be freed from it; & more particularly, of those special sins, unto which by nature we are most inclined, and wherewith we are most often overtaken; and of the means whereby we may be strengthened against them, and enabled to mortify and subdue them; and contrariwise, in what virtues and graces we are most defective, and of the means whereby they may be increased in us; with what temptations we are most often and dangerously assaulted; what part of Christian Armor is most wanting, and what place in body or soul being weakest, is likely to give advantage unto our spiritual enemies in their assaults of temptation, and to endanger us to be surprised and overcome. Or if our minds be not thus taken up in things appertaining to the good of our souls, yet at least, they must be exercised about matters that concern our temporal estate and the works of our callings; and how we may so well contrive our worldly businesses, as that they may by our care and providence succeed the better when we undertake them. But here our care must be, that our minds be so exercised about these worldly things, as that they be not wholly swallowed up of them, and that like Eagles they stoop down to them as unto their prey, for the relieving of our present necessities, but that they do not wholly dwell upon them, but, according to their divine and excellent nature, they do again raise themselves upon the wings of faith, and soar aloft in divine contemplations; spending some part of our solitary hours, in our holy soli-loquies and conferences with God, divine Meditations, Prayer at least by short ejaculations, and thanksgiving unto God for all his benefits, reading of the Scriptures, and other holy and religious books, for the increasing of our knowledge, and strengthening of our faith, and the directing and reforming of our lives, with such other religious exercises.
§. Sect. 3 That in our solitariness we must avoid carnal concupiscence and the pleasures of sin.
With like care we must in our solitariness watch over our hearts, that they be not poisoned with carnal concupiscence, nor inueagled and enamored with the pleasures of sin, and that they do not affect and fasten themselves upon worldly vanities, nor dote upon uncertain riches, voluptuous delights, and vain honors, unto which naturally they are so much inclined, and so commit with them a kind of contemplative idolatry, when as they are debarred of actual fruition, and cannot, in this solitary absence, perform unto them any real worship. But seeing God requireth to have them as his own peculiar and chief possession, we must keep them fast linked unto him, and so fasten them upon spiritual and heavenly excellencies, that no worldly thing may cause a separation. And because we have no bond strong enough to tie them together in this inseparable union, we must often pray with David, that the Lord will knit our hearts unto him with his holy Spirit, and so ingraue his Law, and put his fear in them, that they may never depart from him. And that they may not be fixed and fast glued unto earthly things, we must with an holy violence pull them often asunder, and lift them up with holy desires, affecting, yea hungering and thirsting after such things as are spiritual and heavenly, as after the food of our souls, and God's presence in the Sanctuary, after Christ and his righteousness, and the means of our salvation, after the perfect and full fruition of God, when as beholding his face in righteousness, we shall be satisfied with his Image. The which our desires and affections must be fervent and earnest, like those of little children after their mothers breast, when as they are newly weaned, or of women with child, which are so sick with longing, that they are ready to miscarry, if their desires be not satisfied, or of men near famished with hunger and thirst after their meats and drinks.
§. Sect. 4 That we must in our solitariness beware of sinful actions and secret sins.
Finally, though our minds and hearts do sometimes break thorough the watch at unawares, yet at least let us not so negligently keep it, as to be overtaken in our actions with any gross sin, as either by spending our time in idleness without any employment, because there is none to take notice of our sloth, or by committing any sin which we would be loath to do if we were in company, and had the eyes of men to look upon us. And to this end let us consider, that in the greatest solitude we have God present to bear us company, who beholdeth our most secret actions, not as an idle spectatour, but as a righteous Judge, who will call all our works to account, to reward them if they be good, or to punish them if they be evil; and what extreme folly and madness is it, to make no scruple of committing those sins in the presence of our Judge, which with all care we hide from our fellows, who, it may be, are guilty of the same or like crimes? Let us also consider, that we carry our own consciences ever about us, which are such witnesses as will not be bribed and corrupted, but will one day give in true evidence before God's Tribunal, either to acquit or condemn us; besides all those present accusations wherewith they are always ready to upbraid us after our illdoing, and those horrors and terrors wherewith they affright us, after we have wounded them with known, willful, and heinous sins; if at least by impudency in sinning and customable wickedness, they be not for the time seared and senseless. Let us remember, that there is nothing hid which shall not be made manifest, and that all our works and actions which are done in the most secret corners, shall, as our Savior speaketh, be proclaimed upon the house tops; yea shall one day come to be viewed and scanned before all the holy Saints and Angels, and be either applauded and commended, or else derided and condemned. Finally, that it is gross hypocrisy to seem more careful and conscionable of our works and ways, when we are in company and in the sight of men, then when we are alone and in the presence of God; the which abuse of his Majesty he will not endure, but will, unless we repent of it, pull off the veil and vizard of hypocrisy, and lay open our nakedness and filthiness to the view of the world. Or if he forbear us so long, yet will he not fail to uncase and vnmaske us at the day of Judgment, and give us our portion with the rest of our fellow hypocrites, where shall be weeping and gnashing of teeth.
§. Sect. 5 That it is pleasant, profitable, and necessary to spend our solitary hours in Christian duties.
And thus are we in our solitariness to watch over our minds and imaginations, our hearts and affections, our works and actions, that they may be preserved from all sin, and wholly taken up and exercised in religious and honest duties; which that we may observe with more vigilancy and diligence, let us consider that it is a course, pleasant, profitable, and necessary. For what can be more pleasant, then so to carry our selves in our solitariness, as that we may converse with God, & feel within us the beams of his favor warming our hearts, and the sweet communion and gracious influences of his holy Spirit directing, comforting, and encouraging us in these good courses? what greater joy in this life, then thus to enjoy God in some first fruits and small beginnings, which shall be the perfection of our happiness, when we come to full fruition? We shall find it also most profitable both for our selves and others. For if we make this use of our solitariness, our minds will be the better fitted for divine contemplation, when as they are sequestered for the time from the world, as our bodies are from company, and so freed from all those distractions and interruptions, which when we are in company, do hinder us in this exercise. And this benefit of solitude for holy Meditations the Psalmist noteth; Stand in awe (saith he) and sin not; commune with your own heart upon your bed, and be still. And our Savior Christ enjoineth it as a notable help to fit us the better for prayer; When thou prayest (saith he) enter into thy Chamber, and when thou hast shut to the door, pray to thy Father which is in secret. And as we are hereby made more fit to converse with God, so also with men; seeing if we keep our minds and hearts thus well seasoned in our solitariness, all our words and actions will hold the same taste when we come into company; and if when we are alone, our hearts be the inditers of good matter, when we come among others, our tongues will be as the pen of a ready writer, to discover and lay open for the good of others, the things which we privately have conceived. If when we are alone, we thus furnish and enrich our selves with these provisions of spiritual and heavenly treasures, we shall be able out of our store to spend liberally when we come into company, & to enrich others also with our plenty. Finally, it is necessary that we keep this watch over our thoughts, hearts, and actions, when we are solitary, because then we are more in danger to fall into sin, and to become slothful and negligent in all good duties; for then the bond of fear and worldly shame, that restraineth the flesh from many disorders, which otherwise it would willingly rush into, being taken away, it will eagerly desire more liberty to sin, and then also we want the encouragement of fame and commendation, which is due unto well-doing, and is a notable spurr to prick us forward in virtuous actions; the which moved our Savior to encourage us in our private prayers, by telling us, that howsoever by performing this holy duty in secret, we should want the applause and praises of men, yet there is sufficient cause to make us persevere in it, seeing our heavenly Father would abundantly supply this defect, who seeing us in secret, would reward us openly. Again, when we are solitary and alone, we are destitute of the help of our religious friends, who by their counsel, exhortations, and encouragements, make us more ready to undertake, and more able to perform Christian duties, and by their admonitions and reprehensions, do raise us up by repentance when as we are fallen into any sin. In which regard the Wise man saith, that two are better then one, because if they fall, the one will help up his fellow; and denounceth a woe against him that is alone when he falleth, because he hath not another to help him up. And therefore in this respect also we need to double our care, in watching over our selves when we are alone, because we have no other to watch over us, who might supply those defects in which we are wanting. Add hereunto, that when we are alone, we are more exposed to the danger of temptations, seeing Satan our spiritual enemy is ready to take the advantage of our solitude, and to assault us in single combat, when we have no seconds nor succors to assist us in our foils. And this made him to tempt Eve when she was alone, that she might not have the counsel and help of her husband to make resistance. And Joseph, when there was none with him but his unchaste mistress, whom he used 〈1 page duplicate〉 〈1 page duplicate〉 as his wicked instrument to assault his chastity. And thus he assaulted righteous Lot unto incestuous lust, not in Abraham's company, nor yet in Sodom it self, though in respect of their professed filthiness, it was a fit Theater for such a fearful Tragedy; but when he lived solitarily in the mountain, and had none but his daughters to bear him company, who were to provoke him unto this uncleanness. And thus when he would tempt David unto lust, he chooseth his time when he walked alone upon the roof of his house, and then allured him, by presenting unto his sight a fit object of uncleanness. The which he found by often experience to be so great an advantage, that when he was to combat with our Savior Christ, he made choice to set up his lists in the wilderness, that having in this solitary place, none of the former helps, he might have full liberty to bend against him all his engines of battery, and use without any interruption the uttermost of his power and skill to give him a foil. Finally, as solitary places are fittest for Satan's filthy embracements, and to pollute the soul with sin, so also for the unlawful conceptions of our wicked lusts, which afterwards are brought to the birth, and grow to their full maturity in outward actions, when we come into company, as the Apostle James implieth in the like Allegory. Thus also the Prophet Micah denounced a woe against them who devised iniquity, and in their meditations plotted the work of wickedness upon their beds, and when the morning is light, practiced it, because it was in the power of their hands. And when they had by themselves coveted their neighbors fields, they did afterwards seize upon them with open violence, &c. In which regard, we are in our solitariness to watch most carefully over the purity of our souls, because they are then most endangered to these spiritual rapes; and in vain shall we labor to hinder the birth and growth of sin when we come into company, if when we are alone, we be not as careful to shun Satan's embracements, and so to prevent its first conception.
CAP. XXVII.
What duties we ought to perform when we are in company.
§. Sect. 1 That civil conversation excelleth solitariness.
BVt howsoever there is a fit time for solitariness, where in the former duties belonging to it, are to be practiced of us; yet we are not chiefly to affect it, much less to put such perfection in it, as to devote our lives wholly unto it, contemning and shunning all civil conversation, and all intercourse and dealings with one another; but leaving unto it due place; and deserved commendation if it be seasonable, we are, if they come in comparison, generally, both in respect of persons and times, to prefer civil conversation before solitariness, and a life taken up in virtuous action, before that which is spent in bare theorie and contemplations. For God is more glorified, the Kingdom of Christ advanced and enlarged, the good both of Church and Common wealth with all the members of them, both more furthered and increased, and our own present comfort and future joys in our heavenly happiness, much more multiplied and augmented, when by our Christian conversation and virtuous actions, our holy profession and good example, our admonitions, exhortations, counsel, consolation; our works of justice, charity and mercy, and all other good offices mutually performed, we edify and build up those which are about us, in their most holy faith, and draw many others to accompany us unto the Kingdom of heaven; then in the strictest course of a solitary life, to go by our selves alone unto this place of happiness. And this the Lord hath ratified by his Word, when as he said, that it was not good for man to be alone: and two are better then one, because they have a good reward for their labor, (namely, in that mutual society, and in those good offices of piety and Christian charity which they perform to one another) for if they fall, one will lift up his fellow, but woe to him that is alone when he falleth: for he hath not another to help him up. And the Apostle layeth it as a charge upon all men, that they should consider and watch over one another, to provoke unto love and to good works, not forsaking the assembling of our selves together, as the manner of some is, but exhorting one another, &c. The which also is commended unto us by his works both of creation and renovation; For he hath made us in our natures, not like unto wild beasts, who take their pleasure to lurk alone in their dens, but political and sociable creatures, who take all their chief joy and and comfort in conversing with one another; and so in his wise providence he hath disposed of us, that we should not be absolute, and able to live of our selves, but need the mutual help one of another, so that the King needeth the subject, as much as the subject the King; the rich the help of the poor, as well as the poor the hire of the rich; the city the country, as well as the country the city; and so hath he combined and linked all men together into societies, as it were particular members of the same bodies, and hath so furnished them with diversity of gifts and several abilities unto sundry offices, that no sort of men can be wanting without a maim, nor any part utterly pulled from the whole, but that he must necessarily become a dead and unprofitable member, and work his own ruin by this divulsion and separation. So in our renovation we are as it were anew created into one body, whereof Christ Jesus is the Head; and as diverse members, have our several functions and offices allotted unto us, which are not only for our peculiar use, but for the good of the whole body, and of every other of our fellow members, as the Apostle excellently showeth in his first Epistle to the Corinthians. So as none are so perfect in themselves, that they need not their fellows, that there might not be any schism in the body, but that the members should have the same care one for another, and that they might both suffer together and rejoice together. Of which sweet society singular benefits redound to the whole body, and to all the particular members of it; for they are linked together by the same Spirit, and in the bond of love, performing all mutual offices of Christian charity which may advance their good. They communicate in the same blessings, and rejoicing in one another's good, have according to their number their joys redoubled; in their troubles and afflictions they also communicate in one another's grief, everyone comforting his fellow, and making the burden much more light, by compassion and fellow-feeling, and by bearing of it upon many shoulders. Finally, they stir up God's graces in one another, both by word and good example, helping to remove impediments that lie in the way; and exhorting one another to cheerfulness in their journey, they hasten their speed towards the Kingdom of heaven.
§. Sect. 2 That we must not rashly rush into all companies, but with good choice and advice; and also with due preparation.
Now if any of these benefits be wanting in societies, or the contrary evils fall out through this conversation and mutual conversing one with another, the fault is not in the things themselves, but in their sinful corruptions, who pervert them from their first institution, and grossly abuse them to ill ends. For as it is generally observed, that the more anything excelleth in excellency, the greater is the difficulty in attaining unto it; and the greatest benefits in temporal things, are most liable unto abuse; so cannot it be denied, but that it is much more hard to attain unto the right use of society then of solitariness; and lamentable experience teacheth us, that those who make conscience of their ways, and desire to carry themselves in all places as in God's presence, do more often forget him and their duty when they are in company, then when they are alone, and fall into many more errors and sins, because they have more occasions, and do lie open unto many temptations of the world, if they do not make the better choice of their companions, or at least, keep not a strict watch over their words and ways, that they be not overtaken. In which regard, it is necessary unto this Treatise of a godly life, that we set down some directions, which may serve to guide us in our course when we converse with others. And these either generally respect the duties that concern society with all men, or more specially those which belong to our own families. The duties that concern society withal, either respect our preparation before we go into company, or be such as we ought to perform when we are come into it. The first general duty in our preparation, is, that we do not rashly rush into all companies; but seeing there are amongst men many more bad, by whose society we may be made much worse, then good, by whom we may in our conversing with them, receive much fruit and benefit, that therefore before we resort unto them, we make careful choice of such, as may either in all likelihood do us good, or at least receive some good from us. And because we are often mistaken in our choice, not knowing the course and conversation, and much less the hearts and affections of men, before we have had some trial of them, therefore it is fit that we pray unto God, that he will direct us in our choice, and make our meeting and society profitable for the advancing of his glory and our good. The which is to be understood, when as we are free, and left to the choice of our companions, and not when they are put upon us, or we upon them, by some urgent necessity, the duties of our calling, some weighty business or other unlooked for accident. Secondly, let us pray also unto God, that he will by his grace and holy Spirit so assist us, as that our meeting & society may tend to the advancement of his glory, & good one of another. Thirdly, seeing the enemy of our salvation doth in all places lay so many nets and snares to entrap us, and especially in our company, if it be not well chosen, whereby it cometh to pass, that we are often caught at unawares, and depart away worse then when we came into it; therefore we must resolve beforehand, that we will arm our selves against all these dangers, and keep a narrow watch, that we be not ensnared or overcome of any evil. Fourthly, we must not propound this as the end of our society, to pass away the time with less tediousness, or to delight our flesh with carnal pleasure, but go into it with this resolution, that we will do our best endeavor, either to receive some good thereby, especially to our souls, by gaining more wisdom and knowledge, or better our desires and affections, or more power and cheerfulness in the service of God, and in the performance of all Christian duties; or to do some good unto those who consort with us, by our words, examples and actions, either by keeping them from sin when they are ready to fall into it, and pulling them (as the Apostle Jude speaketh) like firebrands out of the fire; or instructing them that err from the truth, in the right way, or performing unto them some other Christian duty which may further their salvation, either as a means of their conversion, whereby they may be gained unto Christ, or for their further building in their most holy faith; the which we are chiefly to intend as an excellent work: for he that converteth a sinner from the error of his way, shall save a soul from death, and hide a multitude of sins, as the Apostle James speaketh. And if we be not thus resolved before we come into company, but rather go with a purpose to fit our selves to everybody's humor, and rather to please then to profit either them or our selves (like reeds that will bend with every breath; or writing tables, which being newly made clean, are fit to receive any impression of good or evil) it were much better to refrain company and to be alone, seeing there is more danger of hurt, then hope of being made ere a whit the better. Finally, we must be no more careful in putting off our rags and old clothes, & in making our selves handsome, in our outward habit and attire, before we go into respected company, then in putting off and casting from us turbulent passions and disorderly affections; and in decking and adorning our selves with the contrary graces of God's Spirit. As for example, we must subdue our pride, which maketh all meetings unprofitable, by stirring up heart-burnings and contention amongst men, either about preeminence and precedency, or when they are crossed in their proud humors and conceits; so also our wrath and frowardness of nature, which is provoked with every small occasion, envy towards superiors, and disdain towards our inferiors. And contrariwise, we must put on brotherly love, which is the best ornament to fit us for Christian society, as freeing us from many corruptions which make company unprofitable, and enabling us unto many duties which are necessary unto it; For charity suffereth long, and is kind, envieth not, vaunteth not it self, is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, hopeth all things, endureth all things. And with it we must put on the Spirit of meekness and patience, which will enable us to put up injuries, and to pass by offenses, and to bear with the infirmities of our brethren, till by some good means they may be amended; the Spirit of humility, which will make us to deny our selves, our own wills and obstinate conceits, and to think better of the good parts of our brethren then our own; candidous and ingenuous simplicity, whereby we are apt to interpret the words and actions of our brethren in the best sense, and even to season them, if they be somewhat sour or bitter, with the sweetness of our nature and disposition.
§. Sect. 3 That our whole carriage and conversation must be religious, civil and honest.
And thus we are to prepare our selves before we go into company, if we desire to profit by it. Now after we are come into it, diverse duties are to be performed of us; some whereof generally concern our whole conversation, and some more specially respect our works and words. Generally there is required, that our carriage and conversation be holy and religious in respect of spiritual things; and civil and honest in respect of the things of this life. And first, that chiefly aiming at God's glory and our own salvation, we labor by all means to advance them, and shun all occasions in our whole conversation, whereby they may be any ways impeached and hindered. Secondly, that we be innocent and unblameable in all our words and actions, and give no ill example, scandal or offense unto any that keep company with us, but shine before them in our faith and holy profession, and in the light of a godly life, that so they seeing our good works, may glorify our heavenly Father, and by our holy example may be gained unto Christ. So the Apostle exhorteth us to abstain, not only from all evil, but also from all appearance of it, propounding himself an example of it unto the Thessalonians for their imitation. Ye are witnesses, saith he, and God also, how holily, and justly, and unblameably we have behaved our selves among them that believe; for whom he also prayeth, that their whole spirit and body might be preserved blameless unto the coming of our Lord Jesus Christ. Thirdly, we must be just and righteous in all our conversation, observing truth in our words, and equity in our actions, giving unto everyone their due, and dealing with others as we would have them to deal with us; which is a main bond of all good society, and maketh it to hold together with peace and comfort. And thus the Apostle exhorteth the Philippians to embrace, whatsoever things are true, honest, just, pure, lovely, and of good report, virtuous and praise-worthy; and then the God of peace would dwell with them: And telleth us, that they, unto whom the grace of God bringing salvation, hath appeared, are thereby taught not only to live holily towards God, and soberly towards themselves, but also righteously towards all that converse with them. Fourthly, we must be fervent in love towards those with whom we consort, which will make us ready to perform all other duties unto them, according to that of the Apostle, Owe no man anything, but to love one another: for he that loveth another, hath fulfilled the Law. Love worketh no ill to his neighbor, &c. And this love will unite us together, for it is the bond of perfection, or a most perfect bond, which knitteth us together one with another. Fifthly, As we are of the same company, so we must labor to be of the same mind, and to mind the same things, and to be of the same affections, rejoicing with them that rejoice, and weeping with them that weep, and to walk by the same rule, as the Apostle speaketh, so far forth as will stand with truth and justice. For if our bodies be united by society, our minds and hearts being disjoined and disioynted, we shall be but tied together like Samsons Foxes by the tails, with firebrands between them; and looking with our faces a contrary way, shall hinder one another in all good proceedings. Sixthly, we must not carry our selves proudly towards one another, nor being wise in our own conceits, mind high things; for this will make us so stiff in our opinions, that we will not bow unto any man's judgment, but rather break off all friendship and society about every trifle, then we will seem to take the least foil. But contrariwise, we must be of humble minds and meek spirits towards one another, condescending to men even of low estate, in matters of truth, and things indifferent and of small weight, or dissenting from them in love, and after a meek and peaceable manner. Finally, we must be patient and peaceable in all our conversation, and be much more ready to bear, then offer injuries, according to the Apostles rule; Recompence unto no man evil for evil. Prouide things honest in the sight of all men. Be not overcome of evil, but overcome evil with good. To which end we must (as elsewhere he exhorteth us) Put on (as the elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave us.
§. Sect. 4 How we must carry our selves in the company of those which are worldly and wicked.
And this ought to be our conversation when we come in company with our brethren. But what if by accident, or by our necessary occasions, we fall into the company of mere worldlings, and such as are irreligious and profane? Surely we are not to cast off the cloak of our profession, and the badge and cognizance of virtuous and religious behavior, as though we were ashamed of our Master; for if we thus deny him before men, he also will deny us before his Father which is in heaven. And much less ought we to approve and applaud them in their wicked courses, or because we would not displease them, & endure their reproaches & disgraceful taunts for our profession and practice of Religion, countenance their ribauldry, swearing, and profane jests, with our smiles, or join in the same graceless courses, running together with them into the same excess of riot, that they may not speak evil of us. But so long as we are in their company, we must labor by all means to reclaim them, and to gain them to Christ; out-countenancing their levity and profaneness, by our gravity and piety shining in our words, countenance, and conversation. And first our care must be, that in all our carriage we be unblameable, although their malice will not allow us as commendable. So the Apostle exhorteth us to do all good duties without murmuring and disputings, that we may be blameless and harmless, the sons of God without rebuke, in the midst of a crooked and perverse nation, among whom we should shine as lights in the world. Herein indeed like the Sun, which though wicked men may at sometimes hate, because it discovereth their works of darkness, yet are they so convinced with its beauty and excellency, that they cannot for shame speak against it. Thus also he exhorteth Titus, to show himself in all things a pattern of good works; in doctrine showing vncorruptnesse, gravity, sincerity, sound speech that cannot be condemned, that he who is of the contrary part, may be ashamed, having no evil to say of him. And thus the Apostle Peter persuadeth us, not only to sanctify the Lord in our hearts, but also to make profession of the hope that is in us, upon all good occasions; having a good conscience, that whereas they who speak evil of us, as of evil doers, they may be ashamed that falsely accuse our good conversation in Christ. Secondly, it is not enough that we be unblameable in our conversation, and without the spots & blemishes of known sins, but we must also walk worthy our high calling, and adorn our profession by our practice of holiness and righteousness, that so we may not only stop their mouths, but also (if it be possible) may be means of their conversion, when they shall see the light of our holy conversation. So our Savior requireth of us, that our lights should shine so before men, that they, seeing our good works, may glorify our Father which is in heaven. And the Apostle Peter exhorteth Christians to abstain from fleshly lusts, and to have their conversation honest among the Gentiles, that whereas they spake against them as evil doers, they might, by their good works which they should behold, glorify God in the day of visitation. And though we cannot bring forth alike fruits of piety, when we are in company with them that will not join with us in holy exercises, yet at least let us not neglect civility and morality, & as the Apostle speaketh, provide things honest in the sight of all men. Thirdly, though they will not be reclaimed, neither by our words nor example, yet we must not for this mingle spleen and choller with our zeal, but carry our selves in all meekness and mildness, patience and forbearance; and though we cannot by all our endeavors unite them unto us in the bonds of love; yet let us by all good means move them to keep the peace, and bind them to their good behavior whilst they are in our company; assuring our selves, that if meekness and love joined with strong reasons and good persuasions, will not prevail with them, then much less will rough words and chollericke speeches: for here the Apostle James saying is fitly verified; The wrath of man doth not accomplish the righteousness of God. And this the Apostle presseth with great vehemency; If it be possible (saith he) as much as in you lieth, live peaceably with all men. But yet we must not be so zealous of peace, that we do cowardly betray the truth, nor for peace sake forgo our own piety; For we must so follow peace with all men, as that we follow holiness also, without which no man shall see the Lord; or hereby lose any opportunity of furthering our neighbors salvation. For we must, by the Apostles direction, so follow after the things which make for peace, as that we by no means neglect the things whereby one may edify another. And therefore if those with whom we converse, be not desperate sinners, and more likely to hurt us for our good will, then to receive any good to themselves by our reproofs, we may admonish and rebuke them in the spirit of meekness and love for their sins, that we may reclaim them, or at least, if they be such as in Christian prudence we may not make so bold with them, yet at least, let us show our dislike, when we see God dishonored by our countenance or some other signs, that we do not become accessories to their wickedness. Neither let any man account it Christian meekness and patience to sit by and say nothing, when God's holy Name is profaned, Religion scorned, and the banners of wickedness displayed, seeing the Angel of the Church of Ephesus, which was so much commended for patience, had also this praise annexed, that he could not bear with them which were evil. And therefore it is no patience, when we let men go on in their wickedness, and give them neither by word nor countenance, any sign of our dislike, but want of zeal and Christian courage, yea dastardly cowardice and too much love of the world, which maketh us more careful to please men then God himself. Finally, we must not by such wicked company be out-countenanced in any good, nor be moved to neglect any Christian duty, which present occasion maketh necessary. For if they be not ashamed to serve the devil by their professed wickedness; let us not be ashamed to serve our gracious God, by performing such duties as he requireth of us; If they with all boldness glory in their profaneness; let not us be bashful in the profession and practice of religious and pious actions: But as the Apostle Paul gave thanks, and blessed the creatures in the midst of Infidels, before he would feed on them; so let us with like boldness use good communication, read the Scriptures, sing Psalms, & perform all other Christian duties, notwithstanding that profane men be in the company. Seeing thereby we shall keep a good conscience before God and men, and may, if God give a blessing to these holy exercises, not only edify those who are alike minded with us, but also gain them likewise unto us, by our good example, who are as yet otherwise disposed. By all which good duties if we prevail nothing at all, our best course will be, as soon as we can, to quit our selves of such company, and more carefully afterwards make choice of better. For consorting with such companions longer then we need, indangereth us to be tainted and corrupted with their evil manners: and if we continue with such as we can by no good means make better, we are in great hazard to be made worse, as hereafter we shall more fully show.
CAP. XXVIII.
Of Christian conferences, which we must use when we are in company, for our mutual good.
§. Sect. 1 That our speeches must be gracious and prudent.
AND these are the duties which generally concern our whole conversation in company. The special duties respect either our words and conferences, or our works and actions; In all our conferences with our brethren we are to observe two things. First, that our speech be gracious. Secondly, that it be wise and prudent. Both which are required by the Apostle; Let your speech (saith he) be always with grace, seasoned with salt, that is, wisely fitted to the time, persons, occasions, and other circumstances, and uttered prudently in due season. Our speech is gracious, when it savoreth of grace and goodness, and appeareth to proceed from the Spirit of God dwelling in us, as though he used our tongues to deliver by them that which he suggesteth and inspireth into us; whereby it becometh gracious and acceptable in the ears of God and all good men. And unto this there is required, that it be not only gracious in it self, but also to all that hear us. In it self it is gracious, when as it is either holy and about spiritual and heavenly things, points of divinity, and religious matters, our salvation it self, or the means whereby we may attain unto it; God's mercies and blessings multiplied upon us, or his judgments and chastizements inflicted for sin, and such like; or else when as it is honest and civil, & about the things of this life, appertaining to our temporal profit, or our comfort and delight. Our speech is gracious to the hearers, when as it tendeth to their profit, either in respect of their souls, or bodies and states. It is profitable for their souls, when as it is referred to edification, and to the enriching of them with spiritual grace, and the strengthening and enabling them unto all Christian and holy duties. Unto which kind of speech the Apostle exhorteth; Let (saith he) no corrupt communication proceed out of your mouth, but that which is good for the use of edifying, that it may minister grace unto the hearers. And again, Comfort yourselves together, and edify one another. The which duty is diversely performed; first, by instructing those which are ignorant in the knowledge of God and his truth, that so seeing the way of life and salvation, they may walk in it. In which, those especially fail, who like rich misers barrel and hoard up the treasures of knowledge in their own brains, but envying their brethren the use of it, will never communicate it in their conferences, nor let any be the wiser by their speeches that come into their company. Secondly, by informing erroneous judgments, and reducing them out of their errors into the way of truth. The which, the Apostle James commendeth unto us as an excellent work; Brethren (saith he) if any of you do err from the truth, and one convert him; let him know, that he who converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins. Thirdly, by giving good counsel unto those that want it, and prudent advice how they shall carry themselves in all their courses, so as they may in all particular actions please God, and preserve the peace of a good conscience. Fourthly, by exhorting and pricking those forward whom we see sluggish and negligent, and to slacken their pace in the ways of godliness; according to that of the Apostle; Exhort one another daily, whilst it is called today, lest any of you be hardened through the deceitfulness of sin. Fifthly, by comforting those that want consolation, in respect of their afflictions, temporal or spiritual, inflicted upon their body, mind, or state. So the Apostle exhorteth us to comfort the feeble-minded, and to support the weak; And again, Comfort yourselves together, and edify one another. And the Prophet Isaiah likewise, Strengthen ye the weak hands, and confirm the feeble knees. The which duty was performed by holy Job, as Eliphaz testifieth of him, Thou hast instructed many, and thou hast strengthened the weak hands: Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. And is highly commended by the Prophet as a special gift of God; The Lord (saith he) hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.
§. Sect. 2 Of Christian admonition, and what is required to the right performing of this duty.
Sixthly, by admonishing those who are ready to fall, that we may uphold them, and such as are already fallen through ignorance, frailty, and infirmity, that we may raise them up again. And this the Apostle requireth; Brethren (saith he) if any man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted. Unto which duty that it may be well performed, diverse things are required. First, wisdom and knowledge in him that admonisheth. So the Apostle saith of the Romans; that they were filled with all knowledge, and able to admonish one another. And first we must know, that the thing whereof we admonish our brother, be a sin, and not either lawful, or indifferent and rightly used of him. In which the Israelites failed, when they sent to admonish the Reubenites about building the Altar, and Eli in admonishing Anna to put away her drunkenness. Secondly, we must know, that being a sin, it is indeed committed by our brother, either upon that sure notice which our selves have taken, or by the credible testimony of others who are men of credit; and not when we have a blind jealousy or ungrounded suspicion, nor when we have heard it from busy-bodies and talebearers, who will not stand unto anything they say; unless out of love and tenderness of his credit, we speak of it to this end chiefly, that he may the better clear himself of these false imputations, or that we may take occasion to admonish him if we find them true. Thirdly, we must have knowledge and wisdom to do it after a right manner, with observation of all due cautions and circumstances. As first, we must make choice of a seasonable time, not when our brethren are at their feasts, and desirous to be cheerful and merry; not when they are cast down with afflictions, the which themselves sufficiently admonish, unless we see that they make no use of them, nor are brought by them to a sight of their sins; but rather in their prosperity, when as they thrive in their evil courses. Not in the company of others, if the fault be secret, and not open and scandalous; in which case also Christian wisdom will find private admonition best for many persons, who out of their greatness and natural pride, will burst out into rage and impatiency, when as in company we take notice of their faults. Especially, we must take heed that we do not admonish them of their faults, before those unto whom they desire chiefly to be approved, and to maintain their credit; for this will make them either to deny the fault, or to defend it, or to excuse and extenuate it; or if they can do none of these, to burst out into choller, as holding themselves to be much disgraced. Neither is admonition seasonable towards others, when they have begun first to admonish us, because it will seem to proceed, not from love, but from spleen; not from any dislike of their faults, but too much liking of our own; not out of a friendly liberty to do them good by reclaiming them from their sin, but out of impatiency to bear reproof, which maketh us to return like for like, because we would have both lie under the same guilt; whereas if we take admonition well, and perform the like duty at another time to our neighbor, it will be imputed to the friendly liberty of love, which seeketh to reform the faulty, and not to anger and revenge, which upbraideth the like faultiness to countenance our own. Secondly, there is required, that we take fit occasions to admonish; as when our neighbors, either by their words and speeches, or their actions and behavior do offer unto us some fit opportunity; for if it come thus by accident, if findeth more easy entrance, whereas if we seem to come of purpose prepared and armed, it will seem more harsh to them whom we admonish, and but cause them to prepare also to make resistance. Or when being sharply taunted for their faults by their enemies, they are vexed and grieved with their reproaches, then may we take fit occasion to give them admonition for them, that they may not be liable to such disgraces; for this will seem to spring out of love, which seeketh their credit, and will move them to take it well, when as we of the poison of other men's railings and revilings, do make an antidote by our friendly admonitions, to preserve them from taking any hurt from them for the time to come. Thirdly, we must be careful in admonishing others, that we our selves be not guilty of the same faults which we task in them, lest they pay us in our own coin, mete unto us by the same measure, and bring us under the same condemnation. Yea perhaps we may incur thereby the suspicion of hypocrites, who tell others of their sins to hide our own, or like subtle thieves, raise a clamour against our neighbors, that we may the better escape in the Hiew and Cry; or of disliking their person more then their sin, seeing we nourish the like in our own bosom. Or if Christian love move us to admonish them in this kind, because such sins bear more sway in them then in us, being committed by them willfully and with settled resolution, by us through frailty, infirmity, and at unawares, seeing they defend them, and we bewail them, they cherish and nourish them, we condemn and labor to mortify them; we may, being our selves faulty in this case, admonish others: but then it is best to prevent their upbraiding by confessing our own frailty, and by applying our admonition to our selves together with them, as thereby seeking our mutual reformation. Fourthly, our admonitions must proceed from brotherly love, the which being a grace hidden in our hearts, we must make known by the fruits of it. To which end we must use all lenity, meekness of spirit, compassion in the sense of the like infirmities in our selves, with mild and gentle speeches, showing in our hatred of their sin, the love of their person. And though the party may discern them, yet if we would do any good, we may not use any insulting speeches, contumelious words, scoffs, scorns, or biting jests; and howsoever in some cases for lesser faults, or when we have to deal with a froward nature, we may sweeten our admonition, by speaking merrily, and in a pleasant manner, yet we must take heed that we retain our gravity, lest it be turned into a jest, and so lose all its force and efficacy. But especially we are to take heed that our admonitions do not appear to have risen out of self-love, and respect to our own particular, but out of our love of them whom we admonish; for if this be but suspected, it will never take any place, because we seek not their good, but our own. And secondly, that they proceed not from anger and choller, which will make it seem a chiding and brawling, rather then an admonition; and an action of raving, rather then of love. In which respect, our admonitions will be the more powerful, when as they have no reference to our selves, either of profit or hurt, but rather such as by the faults which we reprove, accrue unto others. Again, to show our love, we are with the notice which we take of their faults, to acknowledge their good parts, and to give them due praise for their well-deserving. Or if their defects will afford no such occasion, we may intermixe the virtues of their parents or dear friends; both which will sweeten our admonition, and serve like sugar to take away the distaste of their bitterness. Neither must we be always beating upon one string, nor use this sovereign Salue for every slight scratch; but upon some urgent necessity and weighty occasion, passing by petty matters of small value, as not seeing them, or at least reserving them, like little pieces of coin, till they be come to a sum. For to be still admonishing for every trifle, will make us seem curious busy-bodies and harsh censures, to be void of love, which maketh us pass by infirmities, and will cause our company to be tedious and irksome, and our admonitions by their frequency vnrespected and of no force. Fifthly, if the parties we admonish be of stout spirits, and are bold enough to bear it, we may deal plainly and particularly with them for their sins; but if they have tender foreheads, and are so ingenuously bashful, that they are apt to be daunted, and put out of countenance, by our taking notice of their faults; it is Christian wisdom to nourish this modesty and shamefastenesse, seeing there is no great danger, that such will be hardened in their sins. And to this end, it is good to admonish them of their faults in other men's persons, which are alike known unto them, and to let them see the foulness of their vices, when, like impartial beholders, they take a view of them in other subjects. The which course also is sometimes good, when it is propounded by way of Parable in another person, as when we have to deal with our superiors (as Nathan with David) or such as will not by plain and direct dealing be so easily convinced of their sins. Again, to cherish ingenuity, and to preserve men from boldness and impudency, it is not good in our admonitions to press our reproofs too far, but to give them some little evasion, that they may not turn again as desperate, and fly in our faces. And therefore we are sometimes to admit of their excuses and extenuations; yea, sometimes our selves after a charitable manner, to do it for them, giving the best interpretation we can, either of the matter or manner of their actions, or their mind in doing them; but in the mean time these extenuations and excuses must be referred to the person, but not to the sin it self, which must be mainly beaten down, even whilst we keep the party from sincking under it. Finally, as with our admonitions we must intermixe loving and kind speeches; so especially our care must be, that we always make a friendly conclusion; and not let the admonished depart discontented and exasperated, but so win him by our kind usage, that (if it be possible) he may depart, as far in love with our persons, as in hatred of his own sin; like a Patient cured of some grievous wounds, who loveth his skillful and faithful Surgeon, when the cure is perfected, though he complained of his rough handling him, when he was searching them to the quick. But if when we have done our best by admonition, we cannot reclaim our neighbors from their sins, but that they still willfully commit them, and continue in them without repentance; then is it our duty, with due respect had to our place and calling, and also their persons and condition, freely to rebuke and reprove them. And this the Lord commandeth as a testimony of our brotherly love; Thou shalt not hate thy brother in thy heart; thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. And our Savior Christ requireth it as an action that concerneth our selves as well as them, seeing if we neglect it when we have a calling to perform it, we also are accessory unto their sins. Take heed (saith he) to yourselves: If thy brother trespass against thee, rebuke him, and if he repent, forgive him. But howsoever here more severity and sharpness is to be used then in our admonitions, and these old festered sores are to be handled with a rougher hand, then if they were green wounds, yet we must take heed, that love shine through these clouds of just anger, that it may appear to the party reproved, that we intend the cure, and not to hurt the person. To which end all scolding and brawling, railing and reviling speeches are utterly to be avoided, which never do good, but work in them spleen and malice towards them that use them, rather then any reformation of their faults, or hatred of their sins.