A Guide to Godliness
§. Sect. 3 That we may lawfully confer of moral and civil things.
And thus we are in company to frame our speeches upon all occasions, that they may tend to the spiritual edification of our brethren. But though such conference in company is to be performed as most excellent, yet may such speeches have their due place, which concern moral and civil things, about any subject which may better and improve our knowledge for the service of the Church or common wealth, or mutual good duties to be performed towards one another; about the health and well-fare of our bodies, or our common affairs and businesses which we have in the world one with another, and such matters as concern the good of our estates, of which we may lawfully aduize and take counsel one of another, for the better directing and managing of all our actions and endeavours. Yea sometime our speeches and conferences may tend to honest delight, and to the mutual comfort and refreshing of one another, that our spirits being cheered and revived, we may be the better fitted for duties of an higher nature. For howsoever it be lawful sometimes to use speeches tending to our worldly profit and delight, yet let us carefully take heed, that we be not (like most men at their meetings) wholly taken up with them, talking of nothing else but of carnal and earthly things; but seeing God is the Author and giver of this excellent faculty of speech, let our tongues be chiefly employed (when we are at our free choice, and not straightened in our desired liberty by our earthly necessities that press upon us) in such conferences as tend to God's glory, and the mutual edification one of another; that so it may appear that we are pilgrims on earth, and Citizens of heaven, when as our conversation is about heavenly matters; and that we are free Burgesses of the new Jerusalem, when as we speak the language of Canaan.
§. Sect. 4 That we must carefully avoid all corrupt communication.
Much more let us carefully avoid in our conferences, the speech of Ashdod, which who so useth, professing himself an Israelite, deserveth to be cursed, and that there were some good Nehemiah to smite him with the hand of Justice, and to pluck off his hair. As all hurtful speech, which tendeth to God's dishonor, swearing, blaspheming, cursing, and such as savoreth of irreligion, profaneness and Atheism; or to the destruction of our own and neighbors souls, for which Christ died; as all evil words which corrupt good manners; all filthy communication and rotten speech, which infecteth and poisoneth the hearers; all scurrility, unsavory and obscene jests; all scoffs and bitter frumps, scornful taunts and spiteful jests, impeaching the credit and reputation of our neighbors, which proceed, for the most part, from an affectation of the praise of wit, and so far bewitch men, that they are ready (as we say) to lose their friend rather then their jest, and so foolishly to exchange a precious jewel, for a trifling bable. And hereunto we may add all speeches directly contrary unto those that tend to edification; as such as tend to the corrupting of the judgment of our neighbors, and to the leading of them into error, evil counsel, and all such as discourage them in the ways of Godliness. Such as grieve the afflicted spirit, and make him to sink under his burden; such as encourage men unto sin, and countenance those, who are fearful and bashful, in wicked courses, or which hinder those that are fallen, from rising again, and turning unto God by true repentance. And as we are to avoid in all our conferences these hurtful and pernicious speeches, so also such as are vain and unprofitable, as not attaining unto our chief ends, the glory of God, and our own and our neighbors good; in which notwithstanding the most men spend their time, and as the Psalmist complaineth, speak vanity everyone with his neighbor; thinking themselves sufficiently excused, because they say no hurt. But such forget in the mean time, that the Wise man prayeth against this vanity, that the Apostle doth forbid and condemn it; and that our Savior Christ at the day of Judgment will call into account not only such speeches as are hurtful, but such also as are idle and unprofitable.
CAP. XXIX.
Of Christian prudence, which we ought to use in all our conferences.
§. Sect. 1 How we must carry ourselves when we confer with those who excel us in gifts.
ANd thus we have spoken of graciousness of speech to be used in our conferences, and of the contrary corruptions which ought to be shunned. The next duty required, is, that our speeches be powdered with the salt of Christian wisdom and prudence, which not only enableth us to speak good things, but also to fit these speeches to the persons with whom we confer, to occasions and opportunities, to the present purpose, use and necessity, so as they may be most seasonable, powerful and effectual for the furthering of our own good, and theirs also that bear us company. And this the Apostle understandeth, when as he requireth, that our speech should be always gracious, and seasoned with salt, that we may know how to answer every man, for their special use and benefit. This is that fit and seasonable speech which the Wise man compareth to apples of gold, in pictures of silver; and this is, to have the tongue of the learned, when as we know how to speak a word in season to him that is weary. And when as we can fit our speeches to present occasions, and so apply them to every sort and condition of men, as that they may be behooveful and beneficial to them all in their several kinds. As for example, when we confer with such as excel us in grace and piety, wisdom and knowledge, we must, reverencing God's graces and greater gifts in them, yield unto them priority of speech, and attentively hearken unto those gracious words which proceed out of their mouths; not spending of our small stock which cannot enrich them, but laying up their speeches as good treasures in our hearts, that we may increase our spiritual store, which we may afterwards lay out when we come among those that have more need. And unto this the wise Solomon adviseth us, Bow down thine ear (saith he) and hear the words of the Wise, and apply thine heart unto my knowledge. For it is a pleasant thing if thou keep them within thee, they shall withal be fitted in thy lips. And again; Hearken unto me now therefore, O ye children, and attend unto the words of my mouth. Hear: for I will speak excellent things, and the opening of my lips shall be right things. And here the Apostle James his rule is especially to be observed; Let every man be swift to hear, and slow to speak. For the words of the Wise are of great use and profit, power and efficacy, like goads pricking men forward in the ways of Godliness, and like nails fastening and confirming their hearts in all virtuous courses. In which regard if we interrupt them in their holy and wise speeches, by interposing our unseasonable and less profitable talk, we shall, by disturbing their discourse, wrong our selves and the rest of the company; and be more foolish then the foolish virgins, who did not desire to put out and extinguish the lights of the wise, but that they might share and communicate with them. And therefore when we come into such company, let us think that we are in a rich and plentiful market, wherein we may store our selves with what we want. In which respect let us wholly intend to enrich our hearts with all needful graces, by trading with these rich Merchants who abound in them; and labor by communicating with them in these holy conferences, to increase our knowledge, strengthen our faith, confirm our affiance, nourish our hopes, mortify our corruptions, and to be more and more enabled to new obedience and holiness of life. On the other side, when we are in the company of those which are weak and inferior unto us in knowledge and other of God's graces, we must be as ready to speak unto their instruction and edification, as to hear those which are superior unto us. And as those who are of mean estate, may lawfully desire and receive gifts from the rich, that they may impart them unto those who are poorer then themselves, so must we also do in our spiritual trading one with another. Which we need not grudge to do, seeing we shall not lose by their gain, but mutually thrive together, not much less increasing our own knowledge and other graces, by teaching and communicating them, then they by learning and receiving; these spiritual gifts herein resembling the Widdowes Cruze of Oil which filled in emptying, and when much was taken out of it for the relief of the whole family, afforded no less store the next meal, or like the milk in the mothers breast, which if it be sucked by the child, continueth and increaseth, but if it be not drawn, soon faileth and drieth up. Neither must we in this case be so proud and lofty in our own conceits, as to scorn or refuse conference with those who are not equal with us in gifts, but as the Apostle exhorteth, we must condescend unto men of lowestate, & stoop unto the understanding of the meanest, thinking it as necessary an office in God's family, to put milk into the mouths of little babes, as to set stronger meat before those that are able to sit at the table with us and feed themselves. Unto the performance of which duty, Christian wisdom and discretion is very necessary, to give unto everyone a fit portion as they are able to bear; and not to glut and ouercloy weak stomachs with these spiritual dainties, till, like the Israelites Quails, they come out of their nostrils. For if they surfeit through saciety, and be crammed till it be ready to come up again, they shall for the present offend God thereby, and loath this Spiritual food for the time to come. And therefore when we meet with weaklings, let us have respect unto them, and not so much consider what we could willingly give, as what their weak stomachs are able to digest; intermixing (as it were sawces to their meat) civil, moral and pleasant speeches tending to their profit or delight, that thereby, their appetite being quickened, they may feed upon more solid and wholesome nourishment with less saciety.
§. Sect. 2 How we must behave our selves when we conferte with civil worldlings.
Again, if those with whom we confer are but mere worldlings, we must wisely consider whether they be morally civil, or openly profane and desperately wicked. If they be of the former sort, we must cherish those common gifts and graces of the Spirit, which we observe in them, yet so, as we do our best to work them out of a Pharisaical conceit of them, as though they needed no more to assure them of their salvation. To which purpose we are to take all good occasions to show their insufficiency, that being beaten off from this pernicious opinion, they may deny themselves utterly, and all their own righteousness in the work of their justification and salvation, and may fly unto Christ by faith, who is only able and all-sufficient to effect them. With which we must join all other good means, which opportunity shall offer unto us for the gaining of them to Christ, and making of them truly religious. And to this end we must heedfully watch for all good occasions, which either their words or actions shall offer unto us, of speaking something which may be for the use of edifying; liking and approving anything which is well said or done by them (as our Savior dealt with the young man that answered him discreetly) showing that they are not far from the Kingdom of God; and as Paul with King Agrippa, who watched and took hold upon every word which he spake, to draw him to Christianity. Yea when none are offered by them of speaking any good, we must seek out occasions our selves, making choice of such as we think will be most plausible, and likely to find entertainment, as some works, mercies, or Judgments of God, which are fresh in memory. And if the company be such, as that we cannot directly propound unto them such savory discourse, let us use our best art and policy to screw and wind it in by degrees and by little and little; endeavoring to drive in our wedges into these knottie pieces with many blows and diverse breathings and intermissions, when as we are not able to do it once. Or if we cannot prevail thus far, nor draw them to join with us in any Christian conference, yet at least let us join with them in their speeches and discourses, which are most civil and morally honest, that if we can do them no further good, yet at least we may hereby prevent rotten, filthy, and unsavory speech, and so preserve our own ears from being polluted, and our hearts from being grieved with such ribauldry and corrupt communication, as is often vented in such societies.
§. Sect. 3 How we must deal with those who are openly profane.
But if our company into which we are come, either by accident or some urgent occasion, be notoriously profane and wicked, who would but make a scoff at any speech which savoreth of Religion; our Savior hath given us this rule for our direction, that we must not cast holy things before dogs, nor pearls before swine, lest they trample them under their feet, and turning again, all to rent us. Unto which the Wise man hath adjoined another, that we must get our selves out of such company as soon as we can: Go (saith he) from the presence of a foolish man, when thou perceivest not in him the lips of knowledge. In the mean time, though we have some society with them, in respect of our persons, yet let us be careful that we have no fellowship with their unfruitful works of darkness, by too much familiarity, applauding their speeches, and blaunching over their vices and faults; but if we cannot without danger take liberty of reproving them by direct words, yet let us do it by showing dislike, either by our silence or by our countenance. At least let us give them a real reproof by our contrary example, being (as the Apostle speaketh) blameless and harmless, the sons of God without rebuke, in the midst of a crooked and perverse nation, and shining among them as lights in the world. But if they be so peaceable, that we may conceive any hope of their patience, and that they will hearken unto any good speech, loving admonition, or gentle reproof, we must not neglect it, handling these festered sores with a soft hand, that so they may more quietly endure to have afterwards salves applied which shall be fit for their curing. Neither will it stand with Christian charity to neglect any means, when there is the least hope of doing thē good, nor with Christian wisdom to do it after a rough and boisterous manner, proudly and imperiously, with sharp rebukes and bitter reproofs, which like strong medicines in a weak stomach and clogged with corrupt humors, will not stay with them, but will presently be cast up again, before they have had any time to work, and so do them no good for their spiritual cure. But we must use first prepartiues and gentle purges, as they are able to bear: as loving insinuations, and mild admonitions, which must always savor more of the strength of argument and reason, then of choller or any other turbulent passion. And though when we have done all the good we can, we do not presently see any fruit of our labors, yet must we not be discouraged, but patiently leave the success unto God, and crave his blessing upon our endeavors, knowing that the best seed cometh not up as soon as it is sown; and the physic which cureth the disease, doth not as soon as it is taken, give any evidence of the patients recovery, yea oftentimes maketh him much more sick, whilst it is in working; both to the judgment of others, and in his own feeling and apprehension. Yea, though they cast up this spiritual Physic presently after it is taken, yet may it do them some good, seeing some hurtful humors may be raised with it, as some cold phlegm of sluggish sloth and careless security, and some hot choller, which so imbittered their stomachs, that they had no appetite to any wholesome nourishment; and something also may remain behind, which will work upon them when we least think of it.
§. Sect. 4 Of the manifold and dangerous abuses of Conferences in these days; and the causes of them.
And these are the duties which are to be observed in our society and conversation one with another, in respect of our speeches and conferences. The which in these days, are all for the most part lamentably neglected, to the great dishonor of God, and our own exceeding hindrance in our Christian progress. And contrariwise, as we find by daily and woeful experience, all our time at our meetings, is wholly spent about earthly trifles, and things of no value. Of which neglect of the one, and too much use of the other, there are diverse causes. As first, the malice and subtlety of the devil, who knowing how much religious conferences do weaken his kingdom, and build us up in all spiritual graces, and how much they strengthen us unto all Christian duties, doth use all his Art and skill to hinder and interrupt them, by putting into men's minds matters of no use and profit, earthly vanities, and things utterly impertinent to our persons, states, and callings. Or if we will needs talk of Religion, he is ready to propound unto us by some of his instruments, captious questions, or wrangling controversies about trifles of no value, which tend not to the use of edifying, but to cause heart-burning, and alienation of affections, strife, and contention, that so for the present he may keep out all profitable conferences, about sanctification and the main points of Christian Religion, and at length may break off all such meetings, when as men find by experience, that little or no good cometh of them. And with him joineth the world and worldly men to hinder these conferences, not only by offering earthly things unto us, for the subject of our speech, but also by interrupting us, when we have entered into any good conference, by speaking of worldly matters, that so they may divert our speech from going on in any Christian discourse. Unto both which our enemies, our corrupt flesh is ready to betray us, which is soon weary of spiritual and heavenly things, because it findeth no taste or savor in them, and is never satisfied in thinking and speaking of things worldly, carnal, and sensual, as best rellishing to our corrupt and fleshly appetite. A second cause is, because we are not mortified in our love to the world, nor have our hearts and affections weaned from it. For if they, like good instruments, were well in tune, they would utter by our tongues heavenly harmony; but doting as they do upon worldly vanities, it is no marvel, if out of the abundance of the heart the mouth speaketh, and if the chief fountain being defiled, there issue from it the polluted streams of unprofitable discourses. A third cause, is our too little love of spiritual & heavenly things; for if our hearts were set upon them, as our chief treasure, we would take delight to be still talking of them. If they were our chief comforts and cordials to cheare our hearts, so as they could with delight exercise themselves (with David) in meditating on them day and night; then would they also be sweeter to our mouths, then the honey or the honey-comb. Neither would our tongues be so unready and barren of words, when we come to speak of holy things, if our hearts and affections were set upon them; for as the Divine Philosopher among the Heathens observed, Love maketh even those which are rude of speech eloquent, when they speak of the things beloved. Lastly, our great ignorance of holy and heavenly matters, joined with a pernicious fear and shame, lest by our speech we should discover it to our disgrace, is one special cause which hindereth these conferences. For such is the pride of men's hearts, and their small esteem of these spiritual treasures, that they had rather remain penurious, then discover their poverty; and empty of all grace, by neglecting the means whereby they might be replenished, then that men should take any notice of their emptiness; to hide their wounds, rather then to lay them open that they might be cured; and like foolish and beggarly Shop-keepers, they content themselves with a vain show, and with painted papers stuffed with straw or rags, rather then they will use any spiritual trading with others, or lose the name and opinion of wealthy men, by taking up such wares as they want.
§. Sect. 5 That Christian and religious conferences are exceeding profitable.
But that we may break thorough all these difficulties, and removing these causes of hindrance, bring these neglected holy conferences into more use, let us consider that they are exceeding profitable, first, for the increasing of our knowledge in spiritual and heavenly things, when we bring all we know (as it were) to a common stock, out of which, everyone may take that which best fitteth him for his particular use, and supply his defects out of others abundance, they in the mean time having never the less. And as it is a singular benefit unto everyone of any Trade or Mystery, when they have their common Halls where they may meet together, and confer of the best courses for the managing of their affairs, seeing it doth not only much improve their skill, but also further them greatly in all good proceedings; so doth it exceedingly advantage us in our spiritual trading, both for the increasing of our knowledge, and furthering of our practice, when as we often meet together, and confer of those things that belong to our Christian profession. For it doth not only improve and better our judgments, by communicating with others in all that they know, but also inflame our hearts and affections with the love of spiritual things, when as we stir up God's graces mutually in one another, and like coals which are heaped up together, not only preserve the heat of the love, and zeal which is kindled in us, and would cool and die if we were scattered from one another, but also inflame those which are next unto us with our heat, which being set on fire, will also kindle those who are near unto them. In which regard, that of the Wise man is truly verified; The lips of the righteous feed many; but fools (who refuse all communion and fellowship with them) die and perish for want of wisdom. And as it is a singular means to enlighten our minds with the knowledge of the truth, and to inflame our hearts with the love of it; so also to make use of all we know and affect by our holy practice, when as by our mutual exhortations, we encourage and stir up one another unto new obedience, and to perform all good duties of a Christian life, and help both our selves and others, with such good counsels and directions, which being observed, will make the ways of holiness and righteousness easy, familiar, and pleasant unto us. Add hereunto the great necessity of these religious conferences, and of what great moment the use or neglect of them is for our salvation or damnation. Neither are we with the common sort to esteem words as wind, or if we do, such a wind as will bring great profit, or hurt; either much furthering us towards the Haven of happiness, or like a tempestuous storm, blowing us upon the rocks of perdition. For the Wise man saith, A man's belly shall be satisfied with the fruit of his mouth, and with the increase of his lips shall he be filled. Death and life are in the power of the tongue, and they that love it, shall eat the fruit thereof. And as he expoundeth himself in another place; A man shall eat good by the fruit of his mouth, namely, if his tongue uttereth good things, but the soul of the transgressors shall eat violence. And our Savior hath taught us, that we shall be called to account for every idle word at the day of Judgment, and that by our words we shall be justified, and by our words we shall be condemned. Finally, let us remember how faithful in this kind the wicked are in the devils service, being never weary in uttering such speeches as are vain and unprofitable, or hurtful and pernicious; and let this make us ashamed of our negligence, if we seldom admit such holy conferences as tend to God's glory, whom we have found so gracious and bountiful a Master, or being entered into them, do wax weary, and soon give them over, upon every slight occasion, for want of love and zeal to his service. Yea, let us consider with what pleasure and delight our selves have been taken up in the days of our ignorance, with idle and hurtful communication, and let this make us to redeem our lost time, by being diligent and frequent in good conferences; and seeing wicked men are, and we were, not ashamed to spend much time, in speaking to God's dishonor, and our own and our neighbors hurt; let it now be a shame unto us to be backward and bashful, slack and meal-mouthed, to speak freely unto his praise, or to omit any good occasion of discourse, which may further the salvation of our selves or our brethren.
CAP. XXX.
Of those duties which concern our works and actions one with another, both out of contracts, and in our buying and selling.
§. Sect. 1 That we must labor both to do and receive all the good we can, in our dealings with others.
AND thus much concerning those duties which are to be performed in our society and conversation, respecting our speeches and conferences. Now we are to speak of those which concern our works and actions. And these either respect our simple and ordinary dealings out of contract, or those which are to be observed in contracts and bargains one with another. Concerning the former, I shall not need to say much more then I have written before of those duties, which are generally to be performed in our whole conversation and society with our neighbors. Only let us observe this principal rule, that when we come in any company with our brethren, we endeavor by all good means, both to receive, and do all the good we can unto our selves and them, improouing our society for the best advantage to all parties. And first for our selves, we must not idly and vainly spend our time, when we are in company, but labor as much as in us lieth, to reap what fruit and benefit we can by it, setting our selves to listen unto, and lay up for our use the good speeches, instructions, counsels, exhortations, admonitions or reproofs, which we shall hear from any, and those especially which are superior unto us in God's gifts and graces; as also to take notice of those good examples of piety or Justice, faith, affiance in God, humility, meekness, patience, and such other virtues, that they may serve as patterns for our imitation; according to that of the Apostle; Brethren, be followers together of me, and mark them which walk so as ye have us for an example; and elsewhere he exhorteth the Hebrews to follow the faith of those who were set over them, and had spoken unto them the Word of God. But because such rules through human frailty do sometime fail, we are not hand over head to conform our selves to such ensamples, but in any doubtful case to bring them to the main Standard, the Word of God, and to consider, if they agree or swerve from it; and to our chief Pattern and Precedent Jesus Christ, to see how their example agrees with his; seeing the Apostle, though excellently graced, would not propound himself as an absolute pattern to be followed in all things; but only so far forth as he was a follower of Christ.
§. Sect. 2 That we must take all occasions of gaining others to Christ.
And as we must labor when we are in company to receive, so also to do what good we can unto those who associate us. Especially, we must endeavor to take and seek all good occasions and opportunities, of speaking or doing anything which may further their salvation, and to use all good means, both to gain them unto Christ, if we see no signs of their conversion; or to build them up in him, to enrich them with all spiritual graces, and to confirm and strengthen them unto all Christian duties, if being converted, they belong to the same household of faith. Of the former, we have the Apostle Paul a worthy example for our imitation, who though (as he professeth) he were free from all men, yet he made himself servant unto all, that he might gain the more. To the Jews he became a Jew, that he might gain the Jews (that is, as he expoundeth himself in the next words) to them that were under the Law, as under the Law, that he might gain them that were under the Law; to them which were without Law, as without Law (though he were not without Law to God, but under the Law to Christ) that he might gain them that were without Law. To the weak he became as weak, that he might gain the weak; and in a word, made himself all things to all men, that he might by all means save some. And in the next Chapter he saith, that he endeavored to please all men in all things, not seeking his own profit, but the profit of many, that they might be saved. In respect of our brethren, which are already converted, we must, when we keep them company, perform all Christian duties which may enrich, or confirm and strengthen in them all the gifts and graces of God's holy Spirit. To which end, we must observe and watch over one another, not as curious busy-bodies, to intermeddle with their affairs, which belong not unto us, or to spy out their infirmities, that we may blaze them abroad to others; but seeing their weaknesses, that we may help and support them and their wants, that we may use all good means to supply them, and in the mean time, to cover them under the veil of charity. And finally, that we may provoke and stir up one another, to the embracing of all holy virtues, and the practicing of all Christian duties, according to that of the Apostle, Let us consider one another, to provoke unto love and good works.
§. Sect. 3 That in all our dealings and bargainings we must carry our selves uprightly and honestly.
In our contracts and bargains, whereby we alienate or exchange the things which of right appertain unto us upon some equal and honest conditions, diverse duties are to be observed of all Christians, who have trading and dealings one with another, some whereof are general to all contracts, and some more specially respect selling and buying. In all our contracts and dealings, there is generally required, that we carry and behave our selves simply and uprightly, honestly, and with a good conscience, as in the sight and presence of God, who seeth not only our outward actions and dealings, but also the inward thoughts of our hearts, and our most secret and hidden intentions, according to that of the Apostle, We trust we have a good conscience in all things, willing to live honestly. And contrariwise in all our contracts, we must carefully shun and avoid all guile and deceit, all hollow and double dealing, tending to the undermining and circumuenting of our neighbors. So the Apostle exhorteth, that no man go beyond or defraud his brother in any matter, because the Lord is the avenger of all such; for as the Psalmist saith, he abhorreth the deceitful and blood thirsty man. More especially we must in all our dealings observe truth in all our words, and not only speak it from our lips, but also from our hearts, hating & avoiding all subtle equivocations, and mental reservations, as tending to circumvent and deceive those with whom we deal. Secondly, fidelity in all our promises, performing them, although it be to our own hindrance, unless he to whom they are made doth release us of them. Thirdly, justice in all our actions, giving every man his due, and dealing with others, as we would have them to deal with us. Fourthly, charity and compassion in remitting our right in whole or in part, when as the bargain proveth hard, and to the great loss and hindrance of our poor neighbors, who are not able to bear it. And lastly, patience and contentedness, when we sustain any damage and detriment, or be otherwise crossed or over-reached in any of our contracts, either purposely by those with whom we deal, or by some casualty or accident which could not be foreseen. Contrariwise in all our contracts we must avoid lying, and that which is equal unto it, equivocation; For the getting of treasures by a lying tongue, is a vanity tossed to and fro of them that seek death. And again, Wealth gotten by vanity, shall be diminished: but he that gathereth by labor, shall increase; yea though a man could by lying, get the whole world, what would this profit him, seeing thereby he shall lose his own soul? For liars shall not only be excluded out of the Kingdom of heaven, but also have their portion in the lake which burneth with fire and brimstone, which is the second death. With like care we must avoid in our dealings all perfidiousness and breach of promise, although it tend to our great advantage, seeing God will not bless goods gotten by breach of covenants, and though we should thrive by such courses, our worldly gain will in no sort recompense our spiritual loss. We must shun also all kind of injustice in our contracts, seeing though it bring in present gain, yet no profit in the end; For the treasures of wickedness profit nothing; but righteousness delivereth from death. Likewise we must avoid all uncharitableness, raising our gain out of our neighbors loss, but as fellow-members of the same body, we must advance, as much as in us lieth, our mutual profit, and in some equality thrive together. Finally, we must not, through impatiency, murmur and repine, fret and fume, when we meet with any crosses or losses in our contracts, but be content sometime to lose as well as gain; and to this end we must not have our eyes too much fastened upon secondary causes and inferior means, which perhaps are exceeding cross and faulty, but lift them above the earth, and fixe them upon the most wise providence of our good and gracious God, who governeth all things which seem most contingent and casual, and so disposeth of them, as is most for his own glory, and the spiritual good and everlasting salvation of all those that love and depend upon him.
§. Sect. 4 That we must sell only things saleable.
More especially, there are diverse duties required of us in our buying and selling. As first, that the seller be the true and lawful owner of that he selleth, or his deputy appointed by him; and that the buyer do not for private gain buy anything from any man, whom he thinketh not to have any right to sell it. In which respect, they grievously offend, who buy or sell stolen goods if they know of it, and they who sacrilegiously sell and buy the livings of the Church, and such things as are freely consecrated to the service of God. Secondly, the seller ought to sell, and the buyer to buy such things only as are vendible, and may justly be bought and sold. In which regard, they offend, who sell or buy the gifts of the Spirit, as Simon Magus, or holy things which belong to God; and those who sell and buy Justice or injustice by bribery given or taken, either to fill their own purses, or to pervert right. They also who sell and buy truth and lies, as false witnesses, and they that hire them to give false testimony. But they most of all, who for corruptible things sell their souls unto sin, as Ahab did, which Christ redeemed with his most precious blood. Thirdly, we ought to sell only such things as are fit for sale, or knowing them to be otherwise, to acquaint the buyer with it, and so to pitch a lower price, according to their lesser value. Otherwise we are not to sell things falsified in respect of their substance, and such as are mixed and corrupt, for such as are pure and good, which is a common fault among Merchants and Tradesmen in these days, who for their greater gain adulterate their wares, and iumble and intermingle things of a different degree in goodness, selling them all at the best rates. Fourthly, we are bound to sell those things only which are some way profitable for the Church and Commonwealth, either for necessary use, or for ornament and delight. Neither ought we to benefit our selves by such things as are unprofitable unto others, and much less by such as are in their own nature hurtful and pernicious, uncharitably raising our own gain out of our neighbors loss. As those that sell popish pardons, and books, to ignorant people, who are likely to be seduced by them, such also as further them in their superstition and idolatry, obscene pictures and books full of ribaldry and all profaneness, fit for nothing but to poison and corrupt such as see and read them.
§. Sect. 5 That we must set and sell our wares at an equal price.
Fifthly, we ought in selling and buying, to set our wares at an equal price; the best rule whereof for the most part is the ordinary price of the market, which valueth things not simply in their own worth, but with consideration of all circumstances, as scarcity, plenty, time and place; and not according to the price we gave less or more, nor only respecting whether we gain much or little, whether we get nothing or lose thereby. For as of necessity, through the change of prices, we must sometimes lose, so it is alike necessary, that we should gain at another time, to repair these losses, and maintain our state. And as we must not, when we have an ill bargain, exceed the market, and so transfer our loss from our selves upon our neighbor, but patiently bear our own cross as imposed of God, till he afford us lawful means to free us of it; so when we have made a good bargain in respect of the difference of places or times, we may not, unless we would be uncharitable unto our selves, put off our gain to others, but receive it thankfully as the blessing of God upon our labors. But here we must take heed, first, that we be not over strict in this kind, seeking only our own gain and advantage, without respect to the Common wealth, nor uncharitable towards the poor, in joining with others to keep up things in times of scarcity at the highest prices. But when we can afford it, we ought to abate something, and by our example to bring down others to reasonable rates, all circumstances being considered, that neither the Common wealth generally, nor the poor in particular receive by our being just over-much, any hurt or damage. Secondly, we must take heed that we use no unjust or uncharitable courses to raise the markets, and the prices of commodities above their value; as to forestall the market, and to buy up the things which are brought, at low rates, with a purpose to set them up, and sell them dearer soon after in the same place. Or to engross commodities which are offered to common sale, that having them all in our hands, we may sell them at our own rates. In which respect they chiefly offend, who, upon no lawful and necessary cause, do abuse authority to countenance their Monopolies (I need not to expound it, seeing custom hath made this Greek word familiar English) and get the sale of several commodities appropriated unto themselves, so as none may sell them but by benefit of their privilege, that so they may value them above their worth, and enrich themselves with the loss and damage of the Common wealth. Neither must we (as it is the usual fault of Companies and Corporations) combine our selves together to sell our wares at a certain rate; nor keep in our commodities in time of plenty, to this end that we may cause a dearth; seeing by defrauding the people of God's blessings, we shall be exposed to their curse, as the Wise man teacheth us. And as the seller ought not to vent his wares above their worth; so neither should the buyer desire to have them under, if at least he know that the seller cannot so afford them; especially when he hath to deal with the poor, whose necessities oftentimes contstrain them to take, not what their wares are worth, but what they can get for them. In which respect, many shopkeepers in Cities and towns grievously offend, which take advantage of their poverty who work for them, shamefully to oppress them, forcing them to sell their tears, sighs and groans with their wares, because wanting bread to put into their own and their children's mouths, they will not buy them off their hands, not because they are unwilling to have them, but because by these refusals they would beat them down to vile prices, and such rates, that their curious skill and painful labor in their art and trade, will scarce yield them so much as will, after the homelyest manner, feed & clothe them: whilst the other, who come further behind them in art, skill and profitableness to the Common wealth then they, go before them in stock and riches, selling with their wares their wind and words, and doubling their price with their lies and oaths, abound in all superfluous excess, and yet exceedingly grow in wealth.
§. Sect. 6 That in buying and selling all fraud and deceit must be avoided.
Lastly, in respect of the manner of selling and buying, we ought to use honest simplicity, and carefully to avoid all fraud and deceit. In which respect, men grievously offend in these days, who have & use a thousand devices to circumvent and defraud their neighbors. As first, by blinding their minds with their partial and false praises of their wares, and their eyes with false and deceitful lights. By concealing the known faults of their wares, and yet coveting to get the highest prices, as if they were faultless. By asking for them a double price to their value, and taking it also, if the party be so simple to give it. By abusing their acquaintance and customers under color of love and friendship, and selling their wares dearer unto them, then a mere stranger could buy them. By telling untruths, either about the worth of their commodities, or the price which they cost them, or the money that they have been offered, or that which they will take, and not under, and (that which is worse, though this be too too bad among Christians) by countenancing and confirming their lies with intermingled oaths. Unto these, innumerable other faults might be added, common in these days amongst Tradesmen, which I will only name, because it is not my purpose to rake up these filthy puddles to the bottom, but only to point at the grossest of them with my finger as I passed by, that the conscionable Christian, who desireth to please God in all his courses, may shun and avoid them. As first, they offend in their manner of selling, who sell one thing for another, and when they meet with those, who being simple and ignorant, are apt to be abused, do thus deceive them both in the colors and stuffs. So they also, who sell that which is mixed, for that which is pure; that which is sophisticate and naught, for that which is perfect and good; that which is bad, for the middle sort; and that which is mean and indifferent, for the best. They in like manner who set false glosses on their wares, by gumming, starching, pressing, and burning, and so to cause them to seem much better then they are, make them much worse for use. Finally, they who use false weights and measures, buying by a greater, and selling by a lesser; and such also as by their Art and skill increase the weight and measure of their wares in show, above that which they are in truth; as by false fingring, stretching, over-measuring, deceitful balancing; making by their nimble tricks, the equal Scales to forget and lose their indifferency, and inclining on their side, to become accessory to their fraud. The buyer also ought no less carefully and conscionably to observe truth and justice in cheapning and buying his commodities then the seller, both offering an equal price to the worth of the wares according to his judgment, and truly paying it when they are agreed. In which respect they offend, who, to bring down the price under the true value, dispraise and disgrace the wares, before they have bought them, which after they are gone, they are ready to commend as a good penny-worth; The which Solomon observed as a fault in his times: It is naught, it is naught, saith the buyer, and when he is gone away, then he boasteth of his bargain. So those who offer much under that just value of the wares, which their own judgment doth set upon them, whereby the seller is driven to ask much above, that so he falling as the other riseth, (like the Scales, which interchangeably tossing up and down, stand at last in their due equipoyse) he may bring the price to some indifferency; all which vain-spent time and labor might well have been saved, many idle words spared, and diverse abuses shunned and avoided, if on both sides they had used Christian simplicity. Finally, the buyer much offendeth, when having agreed upon the price, and coming to pay it, he giveth not unto the seller his full due, but either wittingly misreckoneth him in the sum, or tendereth unto him, instead of currant and lawful money, slips, and base coin, washed, clipped, and light gold, or pieces of less value, oftentimes for those of greater, which through over-sight, by reason of their likeness, may very easily be mistaken the one for the other.
§. Sect. 7 How to avoid the faults commonly committed between buyers and sellers.
All which faults among buyers and sellers, which so intolerably reign in these times, would easily be avoided; if, as we profess, we would prefer Justice and charity before deceit and self-love, and accordingly would labor to mortify the one as hurtful and pernicious, and magnify the other as most excellent and profitable, both for the setting forth of God's glory, and the furthering and assuring of our own salvation. If we would but consider that God is present, and beholdeth all our dealings, and will one day, as a righteous Judge, call them to account, to reward them if they be upright and just, or to punish them, if they be wicked and deceitful. If finally, when we come to sum up our gettings in our Trades at the years end, we would put all our gains in the one Scale, and our souls which we have hazarded to everlasting loss, by our unjust, untrue, and deceitful dealing, into the other, and consider how light they be in comparison of it, which, as our Savior hath taught us, cannot be counterpoysed by the weight and worth of the whole world. And so much concerning our dealings with one another in contracts and bargaynes; the which I thought necessary to be in some brief manner handled in this Treatise, because all Christians almost are often employed in them, and many, whose callings consist in trading, do spend the most part of their lives in it: As also, because the corruptions of the times are so many and grievous, so backed with the multitude, and countenanced with custom, that they are scarce thought to be any sins, insomuch as many, which otherwise fear God, are often overtaken with them, either through ignorance, walking according to the common course, for want of better direction; or being compelled (as they suppose) with urgent necessity to do as others do; because there being so few which do as they should, and such multitudes which use fraud and deceit; if they should in their trading and dealings use truth and justice, simplicity and honest plainness, they should (as the Prophet complaineth of his times) become a prey unto others, and be exposed to the common spoil. The which danger would in great part be avoided, if men could live by faith, and cast themselves upon God's providence in the use of lawful means, seeing he never faileth them that trust in him. And also, if there were a general reformation of these abuses and corruptions, among them that sincerely profess Religion, and truly fear God, which might easily be done without any danger to their estates; seeing what is wanting in ill-gotten gains, would be abundantly supplied by the greatness of their custom; for who that is wise, would go ordinarily to others, where he is likely to be deceived, when as he may trade with them from whom he may assuredly expect honest and plain dealing? And so much concerning those duties of Christian conversation, which are to be observed in all companies and societies.
CAP. XXXI.
That Governors of families ought to train up those which are under their charge in the duties of godliness.
§. Sect. 1 That it is not enough for governors to be themselves religious, but they must also train up those which are under their government, in the knowledge and practice of Religion.
THe next duties belonging unto a godly life, are such as a Christian ought to perform in his family, all which may generally be referred to this main duty, that he not only duly and diligently serve God himself, but also teach those who are under his charge to join with him, and not only by instruction show them the right way, but also by wise and religious government, guiding and training them up in the fear of the Lord, he must cause them to accompany him, and to put in practice the holy duties of God's service, in which he hath informed them. Neither is it sufficient that governors of families be good Christians in their own particular and personal carriage, but according to that place wherein God hath set them, and that vocation whereunto they are called, they ought to be Christian governors, and not only fight the Lord's battles as common Soldiers, but as wise and valiant Captains, they must lead on those which are under their charge, and see that they in their places perform good service to our grand Emperor and chief Commander the Lord of Hosts, as well as they. And as Stewards and Bailiffs under our great Lord and Master, they must appoint their children and servants unto their task, and see also that they perform it. And thus Joshua, as a governor of the Common-wealth, instructed the whole congregation in the Law of God, with the women, little ones, and the strangers that were conversant amongst them: And as a master of a family, undertaketh not only for himself, but also for his whole household, that he with them would serve the Lord. And as David's care extended to the wise and religious government of the whole Common-wealth, as their King and Sovereign, so he thought these high and weighty employments no privilege to exempt him, from performing his special duty, as a Master in the well ordering of his family. And therefore he professeth that he would walk within his house with a perfect heart; neither nourishing wickedness in himself; nor enduring it in any of his servants. And that he would drive out and expulse ungodly men out of his family, and setting his eyes upon the faithful of the land, and such as walked in a perfect way, as his special favorites, he would make choice of them for his household servants. Yea virtuous Hester, though a Queen, matched with an idolatrous King, and under an heathenish government, not only her self diligently served God by fasting and prayer, but also had so trained up her maids in the true fear of God, that they were fit to bear her company. By which examples we learn, that there are no distractions so great, no employments so weighty, which should hinder any governors of families from performance of the like duties.
§. Sect. 2 Divers reasons which may move governors to the performance of this duty.
To which end let us consider, first, that every family is a member and part of the whole body, which ought to resemble it in nature and government, and as it were a particular Church, in which, the public duties are privately to be performed, as the Apostle teacheth us, whereas he saluteth Nymphas and the Church which was in his house; and the Master of the family representeth the Minister, and the rest of the house the people in the Congregation, who are to be governed and instructed by him; whereof it is that the Apostle would not have wives and women to speak in the Church, and publicly to propound their doubts in the assembly, but to crave resolution of their husbands at home. Secondly, let us consider, that inferiors are set under our government, not as brute creatures, but as reasonable men, and therefore, that not their bodies and bodily employments alone are committed unto our charge for government and direction, but their souls likewise, that they may be trained up by us in all religious duties, and spiritual exercises, for which we shall give an account unto God, how we have endeavored to make them to thrive under us in the growth of Christianity, and fitted them for the service of God, as well as how we have taught them their Trades, and in what sort they should demean themselves towards us in our service. So that if we take no further care of them then we do of our beasts, that is, only so to govern, feed, and order them, as that they may be fitted for earthly employments, and for the advancing of our worldly profit; when that their souls perish through our negligence, their blood will be upon our heads, and we shall have a fearful account to make at the day of Judgment. Thirdly, let us consider that the family is the Seminary of the Church and Common-wealth; and as a private school, wherein children and servants are fitted for the public assemblies, as it were the Universities, to perform, when they meet together, all religious duties of God's worship and service. And as it is a notable means to make Universities to flourish, and the Students in them to succeed and prosper in their studies, when as the Masters of private schools do well fit and prepare them, teach and nurture them in learning and manners, before they send them thither: So if Masters of private families would carefully train up all their household in the fear of God, and in the exercises of Christian Religion all the week, they would with more cheerfulness on God's Sabbaths come unto the public assemblies, and with much more reverence and attention, care and conscience set themselves as in God's presence to hear his Word, and call upon his holy Name, much better understand what they hear, and lay it up in memory, profit far more by the use of God's holy Ordinances, for the conscionable practice of what they know, and thrive more in their spiritual growth in one Sabbath, then others can do in many, who, for want of instruction in the main principles and acquaintance with the Scriptures by private reading, understand not what they hear in the public Ministry; and not being seasoned all the week in any religious duties, can find no taste or relish in them, when on the Sabbath they come to perform them with the rest of the congregation. Fourthly, let us know that by this exercise, we shall not only do much good unto those whom we instruct, but also unto our selves, seeing thereby we do stir up and increase God's graces in our own hearts as well as in theirs. For hereby we shall move the Lord to impart unto us a larger measure of his gifts, when as we do so freely communicate them to the use of our brethren; and to impart his will and counsels unto us, when as with Abraham we will teach them unto our children and household; we shall learn much in teaching others, because it will give us occasion to set our wits more seriously for the finding out of the truth, then in our private studies and Meditations, and much clear our judgments, when we labor to deliver the things that we teach plainly and distinctly, which were before confusedly heaped up together in our understandings, as it were, in the whole lump. We shall thereby much strengthen our memories, whilst by teaching others the things we know, we shall work them into them, and cause them to make a deeper impression. Finally, we shall inflame our hearts with the love of good things, by those means which we use to work the like affection in the hearts of others; and provoke our selves unto a conscionable practice of what we know, by the same arguments and reasons which we use to persuade them unto it. And consequently, in seeking to save them, we shall also thereby much further our own salvation; according to that of the Apostle to Timothy, Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all; Take heed unto thyself, and unto the doctrine, continue therein; for in so doing, thou shalt both save thyself and them that hear thee. Which privileges, howsoever they belong more principally to the public Ministry, yet do they in some good proportion appertain also to those, who exercise themselves in this private duty of teaching their family. Fifthly, let us consider that it is the best means to make our children and servants faithful and conscionable in performing their duties unto us, when they are first made careful and conscionable in God's service. For when their hearts are seasoned with the true fear of God, then do they perform their duty as unto God in us; not out of servile fear, but for conscience sake; not for temporal rewards, but in hope and assurance of those that are heavenly and eternal; not with eye-service as men-pleasers, but with singleness of heart, as in the sight & presence of God, whom they labor to please in all things; seeing from him they expect the chiefest and best part of their wages and reward. Which means if masters and parents neglect, let them never complain of bad servants and untoward children: for it is just with God, that these should neglect their duties toward them, when as they, by neglecting their duties in training them up in his fear, do cause them to neglect their duties towards him. Sixthly, let us remember, that if we will thus set up God's Kingdom in our families, he will govern together with us, and so by his wise and powerful providence guide and prosper all our endeavors, as that they shall wholly tend to his glory and our good. For thus performing our duty, he will double and redouble his favors upon us, blessing our servants and children for our sakes, and us for their sakes, by causing all their labors to prosper in their hands, as we see in the example of Abraham's servant, Jacob, Joseph, and the Soldiers and servants of Cornelius, who being trained up in the fear of God, either by their masters or their own parents, prospered in their proceedings, and so brought a blessing upon them & the whole families. Whereas contrariwise, the neglect of these religious duties bringeth God's wrath upon the governors▪ & those likewise that belong unto him; according to that of the Prophet; Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy Name. Lastly, it would be a notable encouragement to make us diligent in performing these religious duties in our families, if we would but consider that we should hereby be special means of gaining many unto Christ, which shall hereafter be the Crown of our rejoicing; that we shall much more comfortably travel in the way of holiness and righteousness, and in our tedious pilgrimage towards our heavenly home, when we go not above, but have those that belong unto us to bear us company, who will be ready at hand to assist us in our journey, to admonish us when we are going out of the way, to keep us from falling, and when we are fallen, to put to their helping hand for the raising of us up again, and to fight on our side against those spiritual thieves, that come to rob us of the rich treasures of God's graces, and the malicious enemies of our salvation, when they encounter us in the way, that they may foil us in the fight, or force us with their fury to desist from our course, and to return back again into the ways of sin and death. Finally, that we shall, with unspeakable joy and ravishing comfort, appear before the Lord at the latter day, when being accompanied with those (who having been by God committed unto our charge, we have carefully governed and guided in the ways of salvation) we shall resign and re-deliver them unto God, to be crowned with the same happiness which our selves shall enjoy; saying with our Savior, of our families, as he of his Church; Behold me and the children which thou hast given me: which will infinitely more rejoice our hearts at that day, then if having been Monarchs of the whole world, we should have left it to our posterity, as an inheritance after us.
§. Sect. 3 That it is the duty of householders to catechize their family; and of the causes why it is neglected.
Now that we may thus nurture our family in God's fear, and trayne them up to the performance of all religious and Christian duties, as prayer, singing of Psalms, reading the Scriptures, holy conferences, and such like, of which we have already spoken, there is required first, that we instruct them in the knowledge of God and his will; and secondly, wise government, whereby they may be moved and drawn to put in practice, and make an holy use of all that is taught and learned for the right informing of their lives. Concerning the former, it is the duty of parents and governors of families, that they instruct and catechize their children and servants in the true knowledge of God, and in the main principles of Christian Religion; which though it be a most necessary and profitable duty to be performed of all, yet is it in these days exceedingly neglected of the most, as a thing needless and not belonging unto them. Of which neglect, these seem to be the chief causes; first, the profaneness of men's minds, and contempt of religion, which maketh them think this one thing so necessary in Christ's judgment, to be in theirs of all things most unnecessary: and that whereas knowledge in all other professions is required in some perfection, some little smattering or a bare show, is sufficient in the profession of Christianity; which notwithstanding as far excelleth them, as the soul the body, or heaven earth. Secondly, An erroneous judgment, whereby they persuade themselves, that though this knowledge be necessary for all, yet that the duty of instructing their family in it, belongeth not at all unto them, but unto the Ministers only. Thirdly, their ignorance which disableth them unto it, being such as the Apostle complaineth of, who when for the time they ought to be teachers, yet had need to be catechized themselves in the first principles of Religion, and to be fed with milk rather then strong meat. Which is accompanied with a carnal shame of bewraying it to their inferiors. Fourthly, A much more impious shame to be noted of those, who are as bad or worse then themselves, for men too precise and forward in things not pertaining unto them. The last and chiefest cause is worldly-mindedness, whereby men are wholly taken up with earthly affairs, so as they have neither leisure nor pleasure to follow spiritual exercises, which so far prevaileth with many, that they not only neglect this duty themselves, but also will not suffer those, who are under their charge, to be taught by others. First, because they would not have them more wise or religious then themselves. Secondly, because they imagine, that they would be less pliable to unjust courses, for the getting of unlawful gain; and that being more intent to God's service, they would become less diligent in the service of the carthly Mammon. Lastly, because they cannot endure, that any time should be spent in religious duties, as thinking all lost, which is not spent in worldly employments, and consecrated to their earthly Idol of gain and profit. Yea this duty of catechizing is not only neglected of household governors, but also of Ministers, not only such as are either idle or insufficient to teach the people, but likewise of many who are otherwise able and diligent. And that first, because they consider not the profit and necessity of this excellent exercise. Secondly, because they suppose that it is not pleasing and plausible to the people. And lastly, because they think it too mean a subject for their great learning and eminent gifts. But let such in the fear of God consider, not what they are able to teach, but what the poor people, committed to their charge, are able to learn, and that they must like nurses, give unto their children, not the best and strongest meat, but that which they find by experience the fittest to nourish them. Let them remember Christ's charge to feed the tender Lambes, as well as the stronger sheep; and the Apostle Paul's practice and example, who chose rather to speak five words with understanding, that he might teach others, then ten thousand words in an unknown tongue; and fitted his speech unto those which were babes in Christ, and fed them with milk, and not with stronger meat, because they were not able to bear it; becoming unto the weak as weak, that he might gain the weak, and all things to all men, that he might by all means save some. Finally, that Solomon himself, who excelled in all learning and wisdom, stooped to the capacity of the meanest, and fitted his speech, that not only the wise in heart might increase in learning, but also that the simple might attain unto wisdom.
§. Sect. 4 Reasons which may move all Governors to this duty of catechizing. First, because it is God's Commandment.
And thus have we shown the causes of the great neglect of this holy exercise. Let us in the next place consider of some reasons which may reform it, and persuade all sorts of men to put it in practice with more diligence. The which may be reduced unto two heads, as respecting either governors of families, and Ministers who are to give instruction, or inferiors in the family, as children and servants, and people in the congregation, that they may give themselves over to be instructed by them. The former sort may be persuaded by these reasons. First, because it is God's Commandment, that parents and governors of families should teach and catechize their children and servants, not only instructing them in the knowledge of Christian Religion, but also requiring an account of them by way of questions and answers, how they have profited by their teaching, for the increasing of their knowledge. Thus the Lord requireth of the people of Israel, that they should not only themselves remember and lay up in their hearts his words and works which they had heard and seen, but also that they should teach them their sons, and their sons sons. And in another place: These words which I command thee this day, shall be in thine heart; and thou shalt teach them diligently unto thy children, and thou shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. So the Psalmist saith, that God established a Testimony in Jacob, and appointed a Law in Israel, which he commanded their fathers, that they should make them known unto their children, &c. But if parents neglect this duty, Ministers are tied to perform it, both by Christ's precept, who enjoined them to feed his Lambes as well as his Sheep, and also by his example, seeing his care extended to little children, whom he would have to come unto him; and also in his childhood submitted himself to this ordinance of God, though he were replenished with all divine wisdom, and more fit to teach, then to be taught of others, and sitting, as it is probable, among the cathecumenoi, which came to be catechized, heard the Doctors, and asked them questions. Now Christ's examples in holy duties are our instructions; according to that, I have given you an ensample, that you should do as I have done to you. The second reason is drawn from the love of parents towards their children, and of pastors towards their flock, which ought to extend unto the soul more then to the body, as being much the more excellent part. And therefore if they provide for their bodies all things necessary, as food, clothing, houses, lands; how much more should they be careful for the nourishment of their souls? which if they neglect, they show plainly that their love is carnal, and but to the halves, loving only the worse part, or rather none at all: For, Godliness is the chiefest gain, and is profitable both unto body and soul, for all things, having the promises of this life, and of that which is to come.
§. Sect. 5 Other reasons enforcing the former duty.
The third reason is taken from the consideration of their natural proneness unto evil, even from the breast, as experience teacheth, which by wholesome and timely instruction is to be prevented; that being first seasoned with this precious liquor of true Religion, and saving knowledge, they may retain the taste and savor of it to the end of their days. According to Solomon's counsel; Traine up (or as the word signifieth) Catechize a child in the way that he should go; and when he is old he will not depart from it. Unto which, if we add their readiness to relapse into their natural corruptions; if by wholesome instructions they be not daily confirmed and strengthened in good courses; and how soon sin will grow to a custom, and bring them to an habit of wickedness, from which they can hardly afterwards be reclaimed; we shall easily understand the profit and necessity of this exercise. Fourthly, the desire that children and servants should perform their duties to their parents and governors, should make them careful in the first place to teach them Religion and the true fear of God. For if this be not the foundation, all other obedience is false and counterfeit, seeing they who yield it, are only tied unto it in the carnal bonds of fear and rewards, and therefore it quite ceaseth when they cease. Neither will any with an honest heart and good conscience perform it, if it rise not out of love and obedience towards God, but with respect of persons, self-love, and such other sinister and by-respects. Fifthly, the care which every Christian should have to propagate the Church of God, should move them to this duty, seeing God is thereby glorified, when as his Kingdom is enlarged and advanced: for as the Wise man saith, In the multitude of a people is the honor of a King. Now this is most reasonable, that God, who created our children, should be honored by our consecrating of them unto his service, and that we should re-deliver them unto him, who first gave them unto us, seeing they are his by a double right, both of creation and redemption, and also challenged by him as his own right and heritage. Sixthly, this may move us unto this duty, if we consider that the time of youth is most seasonable for instruction; seeing then, like wax, they are most apt to receive all impressions of good or evil, and also to retain them when they are received. And therefore let it be the care of all governors, to stamp first God's seal upon their children, that thereby also they may be marked for the children of God, before Satan hath prevented them, by sealing them for his slaves, and stamping upon them the marks of perdition. Let them instruct them in the principles of true Religion, when as by their docible age they are most fit to learn, and most strong and able to retain what they have learned, in faithful memories; lest neglecting this duty, Satan and the world teach them in their school of impiety, all profaneness and wickedness; or if they incline at all to some Religion, do by their instruments seduce them from the truth, sow in their minds the seeds of errors, schism and heresies, and draw them away from God, by teaching them to offer unto him for his pure service, their own, or other men's inventions and traditions, will-worship, superstition and idolatry.
§. Sect. 6 Examples of the faithful who have catechized their family.
Lastly, the examples of the faithful in all ages, who have been diligent in the performing of this duty, may persuade us unto it. Thus we read that Cain and Abel served God by sacrifices, which they could not have done, there being then no written Word for their direction, unless they had been instructed in God's true Religion by their parents. So Abraham is commended for this duty, from whom God would not hide his secret counsels, because he knew that he would command his children and his household after him, that they might keep the way of the Lord. Thus Solomon was instructed by David his father, and by Bathsheba his mother, from his tender youth, to his riper age, as himself professeth; I was my fathers son, tender and only beloved in the sight of my mother. He taught me also, and said unto me, Let thine heart retain my words: keep my commandments and live, &c. And we read that Jehoash the King was instructed from his tender youth in the knowledge of God, by his good uncle Jehoiada the Priest. So also in the New Testament, this duty was practiced; for there were two sorts of Catechumenoi, or such as were catechized; first, such as were adulti, and of ripe age, who were catechized in the principles of Christian Religion before they were baptized; as Theophilus, the Eunuch, Cornelius, and his household, Apollos, and many others, whereof these principles were called the doctrine of Baptismes. And the second sort borne in the Church, who being in the Covenant, were baptized in their infancy, and after that catechized, and then confirmed by the imposition of hands, whereof the principles were called the doctrine of the imposition of hands, in the same place; because at their confirmation they first rendered an account of their faith. And thus Paul remembering Timothies unfeigned faith, saith, that it dwelt first in his grandmother Lois, and his mother Eunice, of whom he maketh honorable mention, because they had instructed him from his youth in the doctrine of it. And therefore, if we would be numbered in the Calender of the faithful, or be made happy in their rewards; let us follow their example, and as we have opportunity and convenient time, let us catechize and instruct in the principles of Christian Religion, all those that being capable of knowledge, are committed to our charge.
§. Sect. 7 Reasons moving children to submit themselves to be catechized.
And these are the reasons which may persuade governors to perform this duty of Catechizing; unto which, we will add some others, which may move those who are under their government, to submit themselves willingly unto this Ordinance of God, to receive instruction from them, and attentively to hear them, carefully to treasure up in their hearts and memories what they have learned, and cheerfully to render an account of it, when they are called thereunto. The which I thought necessary, in respect of the backwardness which is to be observed in most families and congregations amongst all sorts, not only nor chiefly among children in years, but especially such as being riper in age, are notwithstanding children in knowledge. The which is caused by their natural averseness to these religious duties, by the corruption of their judgments, persuading them that they are unnecessary, by the worldliness and profaneness of their hearts, which hindereth them from attending unto instruction, and consequently maketh them unwilling to be called to account, because they find themselves unable to answer and give any satisfaction to their teachers; by carnal pride, and proud bashfulness, which causeth them scornfully to cast off Christ's yoke, and contemptuously to refuse subjection unto his Ordinance, because they fear to be disgraced before others, for their ignorance and small profiting in the knowledge of Christian Religion; and finally, by the subtle malice of the devil, which casteth before them all discouragements which he can devise or raise against this profitable exercise, because he well knoweth, that it is a most powerful means to dispel the mists of ignorance, through which he misleadeth men to profaneness, heresy, hell, and destruction, and to enlighten men's minds with saving knowledge, to beat him from his throne, and to cast down the strong holds of sin, and to set up and establish in their hearts the gracious Kingdom of Jesus Christ, by which they shall be brought to all glory and heavenly happiness.
§. Sect. 8 Reasons moving those which are of years to submit themselves to be catechized, if they be ignorant.
Now these reasons concern not only children in years, but also children in knowledge, though they be ancient in respect of age. The first whereof may be taken from the end of their creation and redemption, for they are created unto good works, which God hath ordained that they should walk in them; they are redeemed out of the hands of their spiritual enemies, that they should serve God in holiness and righteousness before him all the days of their lives; they are not their own, but bought with a price, that they might glorify their Redeemer in their souls and bodies. But none can truly serve the Lord, unless they know him, his will, and Word, from which they must not decline to the right hand nor to the left, and neither add anything to it, nor detract ought from it; for else through natural ignorance, they will (as our Savior chargeth the Samaritans) worship they know not what, and instead of his true service, offer unto him their own will-worship and inventions. Neither can we come to this knowledge, but by the means which God hath ordained, one of the chief whereof is this religious exercise. Secondly, we have vowed in our baptism, that we will fight under Christ's Banner against our spiritual enemies, which we cannot do without receiving a shameful overthrow, unless our Christian Armor be put on and fastened unto us with the girdle of verity, and unless we be trained up in this Christian warfare, and taught rightly to use the sword of the Spirit, the Word of God. Now if vows must be paid without delay, then how much more this which importeth us as much as our salvation? A third reason may be taken from God's love and fatherly care and providence watching over us, and preserving us from all perils and dangers in the time of our infancy and childhood, unto which as we were naturally most prone, so were we utterly unable to avoid them by our own providence, or to use any means to help our selves. Which consideration should move us, as soon as we are come to knowledge and discretion, to testify our thankfulness by learning his ways, that we may walk in them, and thereby glorify him who hath so graciously preserved us. Fourthly, let us consider, that the Law was given, not only to the ancient and them of ripe age, but also to children and young men, that they might cleanse their ways by taking heed thereunto according to God's Word; which made Joshua to read it unto them all alike. And both old and young shall be called to give an account of their works and ways at the last day, according to that in the Revelation, I saw the dead, great and small, stand before God, and the books were opened, &c. and the dead were judged out of those things which were written in those books, according to their works. And therefore the young as well as the old, must prepare themselves for their reckoning, and learn both what strength the Book of the Law hath to indite and condemn him, and how by the Gospel they may traverse this inditement, and be acquitted from that dreadful sentence of condemnation, by pleading full satisfaction by Jesus Christ. And therefore when his soul wallowing it self in carnal delights, saith unto him; Rejoice, O young man, in thy youth, and let thine heart cheer thee in the days of thy youth; and walk in the ways of thine heart, and in the sight of thine eyes; then let him remember, that for all these things God will bring him to judgment. Fifthly, consider that this age above all others, is most fit to receive and retain instruction and information in the ways of the Lord, as also reformation and amendment of our sinful courses. Which if it be deferred to riper age, they will be less able to learn the will and ways of God, to hold them in memory, or to obey and walk in them. For the faculties of the soul will be more enfeebled, and they distracted with earthly cares, and love of the world, ambition, covetousness, voluptuousness; they will then be more apt to content themselves with their ignorance, wherein they have been so long nuzzled; their passions will grow strong and violent, and custom of sinning laying fast hold on them, will pull them back from the school of piety, yea will make them openly to profess, that they are now too old to learn; by all which, who seeth not how desperately they hazard their salvation, who put off instruction, and neglect the means of it, in the time of their youth? And therefore let us hearken to the Wise man's counsel; and remember now our Creator in the days of our youth, while the evil days come not, nor the years draw nigh when thou shalt say, I have no pleasure in them. Sixthly, let us remember, that God would have first fruits offered unto him, as a type to teach us, that the prime of our age is an oblation wherein he chiefly delighteth; that our Savior was much pleased, when little children entertained him with their applause, Crying Hosanna to the Son of David; that God out of the mouth of babes and sucklings hath ordained strength, because of his enemies, that he might still the enemy & the avenger. Finally, that in the time of the law, they were enjoined to offer unto God the young and lusty, & not the old and lame, to show that the Lord would have the prime of our age and strength consecrated to his service; although in the Gospel all are invited to the marriage Supper, the poor, maimed, halt and blind, because (so we bring with us the wedding garment) it is better in our age to come halting to the feast, and through the dimness of our sight, groping for the right way, then to frame worldly excuses, and absent our selves altogether.
§. Sect. 9 Of the great profit of this exercise of catechizing.
Lastly, let the profit & manifold benefits which accompany this duty, be an effectual means to persuade us unto it. For they only are saved who have faith, and they faith alone, who have knowledge, both which come by hearing, as the Apostle teacheth us, How shall they call upon him, in whom they have not believed? and how shall they believe in him of whom, they have not heard? and how shall they hear without a Preacher? So then faith cometh by hearing, and hearing by the Word of God. And this the Apostate Julian well knew, and therefore to root out the Church, he thought it the most effectual way, to put down Christian Schools, and Religious exercises, that being deprived of all means of knowledge, he might lead them in their ignorance which way he listed. Secondly, it is a notable means to free them from errors and heresies, when they are grounded in the knowledge of the truth, and the analogy of faith, that will serve them as a touchstone and rule, according to which doctrines must be examined; which whoso want, may easily be led even into fundamental errors. For as the Apostle saith, there must be heresies in the world, unto which men naturally are more inclined then unto the truth; and therefore we must not hand over head hearken unto every spirit, nor when we hear, judge of them according to our natural reason, but we must, as the Apostle John exhorteth us, try them whether they be of God or no, by bringing them to be examined by the touchstone of his Truth. The which we shall be utterly unable to do, if we be not acquainted with the Scriptures, and have no knowledge of the main principles, and the analogy of faith contained in them. Where, by the way we may note the cause why Popery so much increaseth amongst us, namely, because for want of catechizing in many places, the people remain ignorant of the principles of Christian Religion, and so upon the alleging of any carnal reason, plausible to corrupted nature, they become an easy prey to the Priests and Jesuits. Thirdly, It helpeth notably to the hearing of Sermons with profit, both because being grounded in the principles and main parts of divinity, we shall be able to refer all things we hear to their heads, and also to examine Doctrines according to the analogy of Faith. For seeing there will be many false christs and antichrists, false prophets, false teachers, and ravenous wolves that will come in sheep's clothing; we must not receive all that is preached in a pulpit, but try all things, and take that only which is good. The which we cannot do, if we be unacquainted with the Scriptures, and destitute of the knowledge of the principles of Christian Religion. Where, by the way we may note the reason why most men, even in the chief Cities, and places where the Gospel hath been long preached, yea even such as make most sincere profession of Religion, are so void of all sound judgment in hearing Sermons, that they are more affected with the strength of the voice, thē the powerfulnes of arguments, look more after the manner, then after the matter, & to a ready and fluent speech, then soundness of Doctrine and faithful handling of the text. Why also they so little profit by their much hearing for their increase in knowledge, & strengthening of their faith, the sanctifying of their hearts, & walking in a settled course of a Christiā life. Finally, why they with such earnestness, flock after new comers, & so easily hearken unto every new opinion, though the broacher of it have only a show of sanctity, and be quite destitute of all good learning or sound knowledge of Divinity; namely, because the people being ungrounded, & ignorant of the principles of Religion, are wholly vnstayd and unsettled in their judgments, & wanting the spirit of discerning, are not possibly able to make any good choice. Fourthly, This exercise is most profitable for such as are weak in y e spiritual growth, and but babes in Christ, because it is the fittest food for their Spiritual nourishment, seeing in respect of their weakness which maketh them unable to digest stronger meat, they would quickly be famished & fall into a deep consumption of all grace, if there were not prepared for them meats of such easy and light disgestion. For stones (as we know) will do little children as much good as the whole loaf, they wanting strength to cut it, or teeth to chew it, and so also it is in the spiritual nourishment, the weaklings being as incapable of high mysteries, deep points of Divinity, and difficult and perplexed controversies, as of a speech uttered in a strange language. And therefore as it must be the teachers care and wisdom to prepare fit nourishment for those under their charge, and to feed babes in Christ with milk; or when they provide stronger meat for their sake who are of riper age, yet as much as they can, they must like loving nurses have also therein respect to their little ones, dividing and (as it were) chewing this more solid meat, and making it soft and easy with familiar similitudes, and plain examples, as our Savior taught his Disciples, not according to the greatness of his divine wisdom, but so as they were able to hear it: So on the other side, those which are children in knowledge, must chiefly affect that food which is fittest for their nourishment, and not out of foolish wantonness and vain curiosity, affect the hearing of learned discourses, high points of divinity and hidden mysteries, when as they are ignorant of the easy principles, as it is the custom of many simple people, who most applaud and magnify their teachers, when their speeches most exceed the pitch and reach of their shallow understanding. Fifthly, they shall by this exercise be enabled to give an account of their faith, not in some few points only, like smatterers, but in all which are substantial and fundamental. The which will be a notable encouragement to the profession of Christ and the true Religion, especially in the time of persecution, when we distinctly know what we hold and believe, and wherein we differ from our adversaries; the want whereof is a great hindrance to Christian apology, and a special means to make us to deny Christ before men; seeing the most are ashamed to make profession of that truth, whereof when they are examined, they can give no account; to suffer for that Religion which they cannot defend, or at least disttinctly conceine, or to take upon them like Christ's Champions to fight for the truth against the enemies of it, even to the shedding of their blood, when as they have no skill in handling the sword of the Spirit. Lastly, hereby they shall not only be informed in the ways of godliness, but also incited and enabled to walk in them; as we see in the example of Isaac, who by his fathers instruction, became obedient to the death; prayeth and meditateth in fields, and in all things followed his fathers steps. And of his servant likewise, who being trained up by Abraham, and catechized in the knowledge of God and his truth, carrieth himself religiously towards God, and faithfully towards his Master. And also of Solomon, who being taught by his father, to esteem and labor after, above all things, wisdom and understanding, afterwards when God putteth him to his choice, to ask and obtain whatsoever he would, he desireth an understanding heart, that he might judge the people, and discern between good and bad. Unto which we might add innumerable more examples, both of former and latter times; all which may serve as strong inducements, to persuade all weak Christians both young and old, to be diligent in this exercise, if, at least, they have any care to know God's will, or make any conscience of yielding obedience unto it.
CAP. XXXII.
Of family duties, which respect wise and religious government.
§. Sect. 1 What things are required unto wise government.
ANd these are the duties of governors in families, which respect instruction. The second main duty, is wise and religious government, whereby they are to move and draw their inferiors to put in practice, and to make an holy use of all which they teach them, in their lives and conversations; unto which, some things are required in the persons of their governors, and some things in the administration of their government. In their persons diverse things are required. As first, wisdom and Christian prudence in all their courses, that they may not only guide themselves in their own ways, but be able also to give direction unto all that belong unto them. For that which the Apostle Peter requireth specially of husbands, doth generally belong unto all governors, that they dwell with their inferiors, according to knowledge, as being a principal means to gain from them due honor and authority. Secondly, that they be not light and vain in their carriage and government, but behave themselves in all things gravely, and with a kind of Christian Majesty and authority; according to the example of Job, who observed such gravity in his carriage, that when the young men saw him, they hid themselves, and the aged arose and stood up; the Princes refrained talking, and laid their hand on their mouth. The which, as it gaineth authority to governors, so the contrary levity and lightness of behavior, doth expose their persons to scorn, and their government to neglect and contempt. Thirdly, there is required, that piety, justice, and sobriety, do shine in the whole course of their conversation, that so they may become examples unto their inferiors, of an holy, righteous and unblameable life, then the which, nothing is more powerful and effectual, to draw inferiors to imitation of those virtues which they observe in them. And therefore David intending a strict reformation of his house, beginneth first with himself, that he might be an example unto all the rest, and resolveth that he will behave himself wisely in a perfect way, and walk within his house with an upright heart, and then that he will banish out the wicked from his family, and entertain and countenance the religious and faithful of the land. Whereas contrariwise, if they take never so much pains in teaching them their duties, yet if they do not make their own lives examples of their rules, but run a contrary course in their practice, they shall not so much further them in the ways of godliness by their instructions, as discourage and hinder them by their bad example. Fourthly, they must not insult over their inferiors with tyrannical pride and cruelty, nor do all they may, by reason of their power and authority, to keep them under, as base underlings, out of a fond and false opinion, raising the pitch of their absoluteness and greatness, out of their slavish dejection, who are under their government; but they must mixe with their power and authority, parent-like love, brotherly humanity, and Christian mildness and modesty, that their inferiors may honor them as fathers, as well as fear them like Lord's, and may yield unto them, free, cheerful, and voluntary obedience, subjecting to their government, not only their bodies and outward actions, but also their hearts, wills, and inward affections. For if the hearts of Kings themselves must not be lifted up above their brethren, then much less should the hearts of inferior governors in families be thus exalted. Fifthly, they must govern in the Lord, as his Vice-gerents and Deputies, and chiefly aim therein at God's glory, remembering that from him they have all their authority, and that they exercise not their own, but the judgments of the Lord, according to the saying of good Jehoshaphat to his Judges; Take heed what ye do, for ye judge not for man, but for the Lord, who is with you in judgment. And this must make them chiefly to aim by their government, to contain their inferiors in the duties of piety and righteousness, that God may be glorified, both by themselves, and also by all those which are in the family. And finally, they must make it appear in all their government, that they do not wholly aim at their own particular and private profit, but also at their joint good; which is the chief cause why the Lord hath made them superiors unto others, not that they may serve their turn of them, and look no further; but that they may (like the head, the members of the body) govern them for their benefit. And this argument the Lord useth to persuade inferiors to honor their superiors, that it might go well with themselves, in the land which the Lord gave them. And the Apostle moveth them to do that which is good, upon the like reason, because their governors were the Ministers of God to them for good if they did well.
§. Sect. 2 Of the justice & love which are required in government.
The things required unto the administration of their government, are justice, and love, the which must be tempered the one with the other, that love may moderate and sweeten justice, and justice may keep love impartial and upright, lest our actions savoring of nothing but justice, seem rigorous, and expose us to hatred; and love not guided nor backed by justice, degenerate into doting fondness, and so expose us to contempt; whereas both rightly mixed the one with the other, will cause reverence and obedience. The which mixture must be used in all our actions towards all under our government, although these virtues are to be exercised diversely, and the one to be more manifested then the other, according to occasion, time, persons, and deserts. For though we ought to love all, yet those especially who excel in God's graces, and profit most in all religious, Christian, and civil duties; and to such, our love must be most manifested, to encourage them to go on in their good courses, and to draw others to follow their example. The which was David's practice, as he professeth; who, though he were indifferently just towards all his subjects, yet his love exceeded towards the faithful of the land, and those which walked in a perfect way. But especially our love and justice must appear in our rewards and chastisements, which are the main bonds and very sinews of government. We must reward those who deserve well, partly by our words, commending their good actions, which is a great encouragement to well-doing, as the Apostle implieth, when he useth it as a reason to persuade inferiors to their duty; Do that which is good (saith he) and thou shalt have praise of the same; the which, our Savior will use to his servants at the last day; Well done, good and faithful servant, thou hast been faithful over a few things, &c. And partly by deeds, the which must savor both of justice, in giving them their due wages, and of love and bounty, by giving according to our ability, gifts, to encourage them in their well-deserving. Chastisements also must be used towards them, who will not otherwise be reclaimed from their faults, nor kept in due order, either in words only, by gentle or more sharp reproofs, according to the quality of the offense, or by stripes, when nothing else will serve. For otherwise we shall offend against God in neglecting (being his Deputies) to glorify him in his Justice; against our selves, by becoming accessory to their sins; against the parties offending, whom we reclaim not, but suffer them to go on in their wickedness to their destructions; against those of the same family, whom by this impunity we encourage to follow their ill example; and the whole society, which is hereby made obnoxious to God's Justice. But this correction is only good when it is necessary, being like a sharp salve and bitter potion, which none that are wise will use for wantonness. And therefore his counsel is good, which (as God himself implieth in the fifth Commandment) persuadeth a godly Matrone, that she should so govern her family and cherish it, as that she should rather seem their mother then their mistrisse; and draw from them reverence rather by loving benignity, then rigorous severity. For that obedience is always more faithful and acceptable, which floweth from love, then that which is extorted by fear. Yet if there be no other help, but that correction must be used as necessary; let us in it observe first, justice, both in making sure, that the fault is committed, and deserveth punishment, and that the punishment do not exceed the quality of the fault, which is to rage and revenge, rather then chastise for amendment. Secondly, It must be inflicted in love, which must appear by moderating the punishment, that it do not exceed necessity, respecting the parties reformation; and by the end which we propound in our corrections, which is the good of the party, in the amendment of his faults for the time to come, which we must always advance by joining admonition and good counsel with our chastisement, with promises of love and kind usage when as we find any reformation. Lastly, this love must appear in our patience and forbearance, not coming rashly and violently upon the party, but after we have tried in vain all other means. Nor in rage and anger, as though we came to take revenge; but temperately and quietly, slowly and with god advice, as propounding no other end but the parties amendment.
CAP. XXXIII.
How we ought to behave our selves in the estate of prosperity, that we may thrive in all spiritual graces.
§. Sect. 1 What prosperity is, and how apt we are to abuse it through our corruption.
WEE are now come in the last place to consider how we ought to carry our selves every day, in respect of those several estates and conditions of prosperity and adversity unto which God calleth us. The which having no certain and set time allotted unto them by God, (for we may diverse days together flourish in prosperity, or be as long cast down and humbled by troubles and afflictions, yea sometime, and that most commonly, have them intermingled the one with other, beginning the day with joy in our prosperous affairs, and ending it with sorrow and grief by reason of our crosses and calamities, or contrariwise have cause of mourning in the morning, and of rejoicing before the evening) therefore the duties which concern these several estates, cannot be limited to any set time, but must follow and accompany them, as it shall please God to give us occasion by the interchanging our diverse states and conditions the one with the other. Of which my purpose is to speak very briefly, though they be matters which greatly import the Christian life, because I have largely handled them already in my Christian Warfare. And first, for prosperity, which consisteth in the possession and fruition of all God's temporal blessings or many of them, as health, wealth, peace, plenty, liberty, fame, friendship, honors, pleasures, with wife, children, houses, lands of the best sort; they are in themselves God's good gifts, which he delighteth to bestow upon those that serve him, as the present pay and reward of their love and duty; and wherein he would have us to delight, praying for them when we want them, and praising him when we have them, as being in their own nature, and if they be rightly used, testimonies of God's love, and signs of his gracious presence. But in respect of our corruption, this state is liable to much abuse, as not being absolutely good, but of an indifferent nature, in respect of that use which we make of it, remaining good to those that use it rightly, and degenerating into evil when it is abused. Unto which abuse we are naturally most prone, as every man may find, not only by general observation, but in his own lamentable experience; we being herein like unto small ships, which carrying too great a sail, are overturned in every tempest; or like those, who having ill stomachs and weak brains, are ready to surfeit of the best meats, upon the least fullness, and to be distempered and overtaken with drunkenness in the use of the best drinks, if they please their appetite, and take anymore of them then will satisfy nature.
§. Sect. 2 That we must be diligent, lest our prosperity become unto us an occasion of sin; and how this is to be done.
In which regard, prosperity, which is good in it self, becometh exceeding dangerous unto us, as being an ordinary and common means, both to occasion our falls into many sins, and to hinder our rising again by unfeigned repentance. In which regard, it greatly behooveth us, when we live in this estate, to think that we walk in slippery places, and as it were upon the narrow ridge of a steep hill, the descent on both sides being headlong and dangerous, in which, if we slide, we are ready to tumble by degrees into a gulf of wickedness. And consequently, as we desire to walk acceptably unto God, and tender our own salvation, we must with all care and circumspection look unto our footing, that we may be preserved from these fearful falls, and receive no hurt in this dangerous passage. To which purpose, I will propound some rules concerning the right carriage of our selves in this estate, which if we observe, they will serve as some stays to keep us from slipping, and like rayles on either side of a narrow bridge over a deep and dangerous river, preserve us from falling and sinking into the depths of sin and worldly wickedness. And to this purpose we are to look on the left hand with all care and providence, that we stay our selves, by shunning the abuse of our prosperity, and on the right hand with no less heedfulness, that we use it rightly and in an holy manner. For the first, our care must be, that we so use our worldly prosperity and temporal things, that they be not helps and inducements unto any sin. And to this end, let us often consider, that they are the blessings of God, which he hath bestowed upon us, to encourage us in his service; and therefore what a sin and shame is it, to take occasion by his bounty the more to displease him? to use them as the weapons of iniquity to fight on the devils side, against our Lord and Sovereign? and to abuse these benefits which are given us of God for comforts in our pilgrimage, as impediments which hinder us in our journey, and as pricks in our sides, to hasten our speed towards hell and destruction.
§. Sect. 3 That in our prosperity we must take heed lest we forget God, that his blessings do not draw our hearts from him, and that we be not unthankful.
More especially let us take heed, that by these temporal blessings we be not made more forgetful of God, unto which vice we are naturally prone in the time of our prosperity, because, when we enjoy all we desire, and have need of nothing, we are not sensible that we want his help; nor so apt to remember him, that we may give him thanks for that we have, as to beg at his hands the things we want; as we see in the example of the Prodigal, who thought not on his father, when he was in prosperity, but when he is pinched with poverty, then he thinketh of returning unto him. Whereof it is, that the Lord so often warned the Israelites, that when they enjoyed ease and plenty in the Land of Promise, they should beware that they did not forget him: the which notwithstanding they neglected; for as the Prophet complaineth, As in their pastures, so were they filled, they were filled, and their hearts were exalted; therefore they have forgotten me. Which that we may not also do, let us often consider, that it is a foul shame for us to take occasion by these tokens of God's love the sooner to forget him, which he hath purposely sent to put us in mind of his love and bounty towards us. Let us as often as we look upon them, remember, that they are not chiefly purchased by our own endeavors (for how many seek, and cannot enjoy them, who far exceed us in wit and industry?) but that we have them from God, and by his blessing upon our labors. Finally, let us often remember, that though we abound in these earthly things, yet they will not do us any good, unless God give his blessing in their use, and make them effectual to those ends for which he hath given them. Secondly, let us be careful when we abound with temporal blessings, that they do not draw our hearts from God, as they surely will, if we esteem them as our chief treasures, and in our affections dote too much upon them; according to that of the Apostle John; If any man love the world, the love of the Father is not in him. To which end let us consider, that it is extreme folly to love the creature better then the Creator, seeing whatsoever beauty, goodness or excellency is in them, it is infinitely more in him, from whom they have it as a small drop out of the main Ocean. That it is horrible ingratitude and unkindness to love God's gifts better then the giver, and when as a gracious Bridegroom he sendeth them as love-tokens, or deputies to woo our hearts, we neglect him and dote upon his messengers. Thirdly, let us take heed, that by how much the Lord is more liberal in bestowing his benefits, that we be not by so much the more unthankfull; which might seem a needless admonition, if we did not see by daily experience, that we are in our poverty more thankful for every small trifle, which relieueth our present necessities, then in our riches and abundance, when we have our wants supplied before they pinch us; that we are more ready to praise God for a little ease in a great sickness, then when we enjoy perfect health; and for a little sleep after much restless waking, then when we have long taken our natural and quiet repose, without any let, or the least disturbance. For we see the worth of God's blessings more in their want, then in their fruition, and the better we know them, the more thankful we are for them. Besides, we are apt to be made wanton by our prosperity, and to vex our selves more in longing after superfluities, then others in the want of necessaries. And if we be crossed in these desires, and have not our appetite satisfied to the full, we are ready ungratefully to forget all the good things which we enjoy, and to murmur and repine as if we had nothing. Which odious vice that we may avoid, let us consider when we find our selves inclining unto it, how many good things we enjoy that others want, who better deserve them; that God is as sufficient and ready to give us what we want, as what we have, if in his wisdom and goodness he did see them fitting for us. That we endanger our selves to be deprived of our present blessings, by doting so upon the things we have not, that we be unthankfull for that we have; for God seeing that our discontents arise from wantonness rather then want, will wisely take away the greatest part of his benefits, that we may be more thankful for those that remain.
§. Sect. 4 That in our prosperity we must beware of pride, security, and hardness of heart, licentiousness, and contempt of spiritual and heavenly things.
Fourthly, let us in our prosperity watch over our selves, that we be not puffed up with pride, unto which this estate through our corruption maketh us prone, as we may see, not only in the examples of former times, as Pharaoh, Nebuchadnezzar, Babylon, and of those wicked men, of whom the Psalmist speaketh, who being enclosed in their own fat, spake proudly with their mouth, and flourishing in all earthly abundance, put on pride as a chain about their necks; yea holy David and good Hezekiah were thus overtaken, and though in the time of their trouble they were meek and humble, yet were their hearts lifted up in their prosperity. The which, the experience of these times doth make too manifest, wherein not only mere worldlings, but even many of the faithful are taynted with this odious vice, by reason of their earthly abundance, and long prospering in their worldly desires. Which that we may prevent, let us consider, that we have nothing but what we have received, not as absolute gifts, but as our Masters goods, lent only unto us for our use, for which we stand indebted, and must give an account at the day of Judgment; and what reason have we to be proud of our debts? that God so hateth this vice of pride, that he will rather withdraw from us his spiritual graces, and his gracious assistance in the time of temptation, that by falling into other sins we may be cured of this, and have our souls adorned with true humility; and therefore how much rather will he deprive us of temporal benefits, and things of far less value, then we should continue infected with this vice, which above all others he most abhorreth? And when the greatness of our gifts and possessions begin to puff us up, let us think, how we have employed them, and whether we have so increased and improoued them for the glory of our Master, and good of our fellow servants, as that we may with cheerfulness present our selves before God, when he calleth us to a reckoning. Finally, in our greatest plenty of earthly things, let us call to mind our spiritual wants, and how defective we are in sanctifying and saving graces, especially in our thankfulness unto God for these temporal benefits; and so our plenty in the one will not so much exalt us, as our defects in the other, which are much more excellent and necessary, will humble and abase us. Fifthly, when we enjoy prosperity, let us beware of security and hardness of heart, which is an ordinary effect that doth accompany it. For men are apt to flatter themselves in the assurance of God's love, when he causeth them to prosper in their courses, and giveth unto them these outward signs of his favor; and so to live in their sins with impenitence and hardness of heart, promising unto themselves impunity, and that all shall go well with them for the time to come. Thus David saith; because the wicked man's ways prospered, Therefore God's judgments were high above out of his sight, presuming that he should never be moved nor come into any danger. Yea he himself, as he confesseth, was thus overtaken with security, presuming in his prosperity, that he should never be moved. Which that we may avoid, let us consider, that temporal blessings are no infallible signs of God's love, seeing as the Wise man speaketh, they happen to all alike, and are more often and liberally bestowed upon God's enemies, who have their portion in this life, then upon his own children, for whom he reserveth the everlasting and heavenly inheritance; that there is a vicissitude and change of all these estates, and nothing remaineth certain under the Sun; that the longer God deferreth, the more severely he will punish when he cometh, and the greater our blessings are, the greater shall be our plagues, if we abuse them to security and impenitence. Sixthly, let us take heed when we are in prosperity, that we do not abuse it to licentiousness and carnal liberty, unto which, men in this state are most prone, as the Histories of all times and daily experience teacheth. For who seeth not, that they who abound in wealth and worldly honors, do for the most part give themselves over to all voluptuous and sensual delights; as though God had sent them into the world, and had put into their hands such large wages of earthly blessings, that they should spend them and their precious time, in Hunting and Hawking, carding and dycing, courting, dancing and revelling, drinking, feasting, and such like carnal pleasures? yea, who doth not perceive, that they often abuse them to injury and oppression, revenge, and all kinds of injustice, when they have to deal with their inferiors; abusing their power and authority unto tyranny, which they think never sufficiently manifested and magnified, till they have borne down and trodden under foot, all that standeth in their way, right and reason, law, conscience, and common honesty? which abuses that we may shun, let us remember often the main ends why God hath given us these worldly benefits above others, namely, that we might be better enabled, and become more forward to glorify him, to do more good unto our brethren, and abound in the works of mercy and Christian charity, and that we might have better means to serve him with cheerfulness, and thereby to further our own salvation. Of which ends, if we fail, God will either take these gifts from us, because we mis-spend them in vain, or else let us still keep them for a further and greater judgment. Let us think in our greatness, that there is a greater then we, who will one day call us to a reckoning, and fearfully revenge upon us the injuries of the oppressed, and the shameful abuse of our power and authority to injustice and cruelty. Seventhly, let us beware, that our prosperity be not an occasion unto us of the contempt and neglect of spiritual and heavenly things, which ordinarily happeneth unto those, who in their judgments too much esteem, and in their hearts immoderately affect these temporal blessings, as we see in the example of those who were invited to the Kings Supper, Demas, Judas, and many others. To which purpose, let us often meditate on the excellency, profit, and necessity of God's saving graces, and the ineffable felicity of our heavenly inheritance, and how much these exceed the other. Let us also often consider of the dignity of our souls, and how much they exceed in excellency our corruptible bodies, that we may take more care to have them thrive in spiritual grace, and to rejoice in their assurance of future glory, then to glut our bodies with sensual delights, or to wax rich, and grow great in our earthly possessions. Let us remember that the time will come, that our spiritual grace, which worldlings so much contemn, will stand us in more stead, and bring unto our souls more sound comfort then all the wealth of the world, or Monarchy of the whole earth; and therefore that it is most extreme and sottish folly, so far to affect those flitting and fading vanities, as to neglect in the mean time these spiritual excellencies.
§. Sect. 5 That in our prosperity we must beware of being slothful in God's service, and that worldly things do not become thorns and snares unto us.
Eighthly, let it be our care in the time of our prosperity, that we do not grow more sluggish and slothful in God's service, in Prayer, hearing the Word, Reading, Meditation; for the more we are taken up with our earthly employments, the less we mind these holy duties and religious exercises, as we see in the experience of many, who have been forward in them in their sickness, poverty, and mean estates, and wholly neglect them, or coldly, carelessly, and formally perform them, when they enjoy health, wealth, and worldly preferments. Yea, God's good Children oftentimes are heerewith overtaken, having a great damp cast over their zeal and devotion by these worldly mists; as we see in good Martha her self, who by her worldly business was made more cold and careless in attending unto Christ. Which, that we may avoid, let us consider, that when we abound with all worldly blessings, we stand more in need of spiritual helps, to keep us upright in our ways, and from falling into those sins, to which this prosperous state exposeth us. And that these earthly benefits being God's present wages, whereby he encourageth us to do him more diligent and faithful service, it is a shameful abuse of his bounty, to be made thereby more slothful and negligent. Ninthly, let us take heed in our prosperity, that these worldly things, through our overmuch affecting them, do not become thorns to choke in us the seed of God's Word, and hinder in us the growth of his spiritual graces, the which through our corruption they are apt to do, as our Savior teacheth us in the Parable of the Sower; partly by catching hold of us, and hindering us from going into the holy assemblies, as we see in the example of those, who being invited to the Kings Supper, pretended excuses and would not come; and of the Jews, who when God spake unto them in their prosperity, professed that they would not hearken unto him, nor obey his voice. And partly by distracting our minds and hearts when we are there, so as we cannot attend unto the things delivered; as we see in the example of the Jews, who, when the Prophet preached unto them, with their mouths made jests, and suffered their hearts to run after covetousness. Which that we may avoid, let us hold them in our hands, as ready to employ them in God's service, and for the good of our brethren, but not suffer them through carnal love to take rooting in our hearts, which is God's portion and fairest field, allotted to receive the seed of his Word, for the growth of spiritual graces. Or if the envious man hath sowed any of these tares and weeds in them, let us root them out with all care and diligence, before we go into the holy assemblies, that they may not choke in us that spiritual seed, nor hinder the growth of saving graces; and let us, as the Apostle exhorteth us, mortify our earthly lusts, and fly carnal concupiscence, when we desire to be furnished with God's graces, by the Ministry of the Word, and to follow after righteousness, godliness, faith, love, patience, and meekness.
§. Sect. 6 That we must carefully arm our selves against the temptations unto which this estate is endangered; and take heed that it hinder not our heavenly happiness.
Tenthly, let it be our care when we are in prosperity, to set a double watch over our selves, that we be not overcome with those manifold temptations, unto which this estate doth chiefly expose us, as love of the world, earthly-mindedness, ambition, covetousness, voluptuousness, and the rest. To which end let us consider, that in these worldly thickets Satan cunningly layeth his most dangerous ambushments, to surprise us with his temptations at unawares; that they are his traps and snares, in which he entangleth many, and keepeth them in his slavery; and his usual baits, whereby he allureth us to come within the compass of his nets of perdition, unto which, who so stoop with a greedy appetite, fall into many foolish and noisome lusts, which drown them in destruction. Finally, that they are his common wages, which he offereth as his hire, to draw men to serve him in the works of darkness, wherewith he hath prevailed with so many, that he thought it his strongest inducement to persuade our Savior Christ himself to yield unto him and do him service. And therefore as we desire to stand in the day of temptation, to prevent our foils, and would not hazard the eternal salvation of our souls, let us in our prosperity watch over our selves, and also earnestly desire the Watchman of Israel to watch over us, that we may be preserved from all these dangers. Finally, let us, when we enjoy prosperity and temporal blessings, above all things carefully take heed, that they do not hinder our heavenly happiness, by being burdens on our shoulders, which will tire us in our journey thitherwards, and as the Camels bunch upon our backs, which will hinder us from entering into the straight gate. The which our care must be redoubled by the greatness of the danger, seeing it is a most hard thing for the same man to enjoy earth and heaven, to have temporal felicity in the full fruition of worldly things, and eternal happiness in God's Kingdom, to have the honors, riches, and pleasures of this life, and eternal glory, lasting riches, and heavenly joys in the life to come. For the Apostle telleth us, that not many wise men after the flesh, nor many mighty, nor many noble are called unto them; and our Savior hath taught us, that it is easier for a Camel to pass thorough the eye of a needle, then for a rich man to enter into the Kingdom of God. For preventing of which danger, and the avoiding of this incomparable loss; let us use these earthly things, as though we used them not, or as not abusing them, making them to serve as helps in our pilgrimage to further us in our way, by employing them to all good uses; and when they begin through our carnal love to cling unto us, and to become heavy burdens to hinder us in our race, let us, as the Apostle exhorteth us, cast them off, that we may run more cheerfully, and parting with our superfluities for the relief of others necessities, let us retain only so much as may further us in our journey.
§. Sect. 7 That we must not too highly esteem, nor too earnestly affect and seek after earthly things.
But especially, let us take heed, that we do not value them in our judgments, affect them in our hearts, nor seek after them in our actions and endeavors, more then spiritual graces and heavenly happiness; that we do not make Idols of them, by loving them more then God, taking more pains to get them, and more care to keep them, and more grief to lose them, then the assurance of his favor, or to carry our selves acceptably in his sight; finally, though we do not utterly reject them from having some place in our hearts, yet let us beware, that we do not give them the chief seat, but let them have entertainment, according to their own rank and condition, as things indifferently good, and far short in excellency unto spiritual graces and heavenly glory; that though we possess them, yet we be not possessed of them, nor become their slaves, whereas God hath made us their Lord's and governors. And that we may not thus excessively esteem and immoderately love them, let us consider, that in themselves they deserve it not, being in comparison of grace and glory, of no worth; and though they were to others of some value, yet not unto us who profess Christianity. In themselves they are in the former comparison to be lightly esteemed, and slightly affected, seeing they bring not unto us any absolute, true, and certain good, because in their own nature they have not in them any such degree of goodness, being vain and of no solidity, whereof it is that they do not satisfy those that have them, and not only unprofitable to their owners, for the chief and best uses and ends, but also mixed and distasted with many evils and miseries which do attend upon them. Or though they were good, yet we have no certainty, either in getting or keeping them, because both they and we are both momentary and mutable, and are every day in danger to be parted from one another. Yea so far are they from any absolute goodness, that through our corruption, by which we become apt to abuse them, they are causes, or at least occasions of much hurt; being provocations unto all sin, both against God, our neighbors, and our selves, deriving unto us innumerable evils, both temporal, and those civil and spiritual, and also eternal, as hindering the fruition of heavenly happiness, and furthering and increasing everlasting punishments; or though they were good in themselves, and were not through our abuse occasions of these evils; yet they are not to be esteemed and affected in respect of us, who are but Pilgrims on earth, having only the use and benefit of them in our passage, and (as it were) in our Inn where we are to make but short abode; and Citizens of heaven, and heirs of those eternal joys and lasting happiness, which infinitely exceed all worldly things, in which, being our Country, we do expect durable riches and everlasting habitations. All which reasons I do here but briefly touch, and content myself with, namely, these general heads, because I have largely handled, and effectually pressed them as I was able, in my second part of the Christian Warfare.
CAP. XXXIIII.
How we may rightly use the state of prosperity, so as it may be an help unto godliness.
§. Sect. 1 That we must use God's temporal blessings as helps unto saving graces and spiritual duties.
BVt it is not sufficient, that we shun the abuses of prosperity and temporal blessings, unless we also know how we may rightly use them; the which use is far better then the things themselves, as furthering us unto the fruition of much more excellent benefits, both in this life and the life to come. The which, Solomon implieth, in making this use a second and more perfect gift of God, which he doth not, like the other, cast out in common to men of all sorts, but reserveth it as a special benefit for those that fear him; I know (saith he) that there is no good in them, but for a man to rejoice, and to do good in his life, and also that a man should eat and drink, and enjoy the good of his labor; it is the gift of God. And therefore in the next place I will set down also some rules and cautions, whereby we may be directed in the right use of prosperity, and the temporal blessings which do accompany it. And first, we must use them as helps and effectual motives to stir us up to unfeigned thankfulness unto God that gave them. To which end, let us not sacrifice to our own nets, nor ascribe the praise of them to our wisdom and industry; but let us receive them at God's hands, as his gifts and blessings, that he may have the whole glory of them. Yea, let us consider that they are his free gifts, which he bestoweth of his mere grace and bounty, without any respect of our merits or worthiness, yea notwithstanding that we are less then the least of his mercies, and worthy rather of his judgments and punishments. That he hath given them abundantly unto us, and unto many other his dear children, with a sparing hand, and in a scant measure, who are far more worthy of them; that he requireth nothing in lieu of all his benefits, but that we return unto him the praise that is due unto him. And finally, that if we be truly thankful unto him for his gifts already received, he is ready to bestow far greater and better upon us, both in this world and the world to come. Secondly, we must use them as reasons to inflame our hearts with true and fervent love towards God, and as fuel to nourish and increase this divine and holy flame; desiring to approve it to be sincere and unfeigned, by affecting the giver, better then the gifts, and by loving that also which he loveth, as his Word and will, spiritual grace, and new obedience unto his Commandments, our neighbors for his sake, who hath been so gracious and bountiful unto us above many others, and himself for his own sake, longing more after the full fruition of his glorious presence, then to enjoy all the contentment that the world can yield us. And to this end let us esteem all his temporal blessings which we have received at his hands, not simply in their own worth, but as pledges of his favor, and love-tokens which he hath sent us to testify his affection, as earnest pennies of a far greater bargain, and first fruits of our heavenly harvest. Thirdly, we must so use them, as that they may not be impediments, but helps and furtherances in the service of God, and in advancing the means of his worship, becoming more zealous in all Religious duties out of our love towards him that so loveth us, more frequent and diligent in holy exercises, as having by reason of our plenty and prosperity, more leisure from worldly employments and better opportunites of performing them. More bountiful and liberal for the erecting of God's public worship, with all the means thereof, where they are wanting, and in furthering and advancing them, by giving all encouragement to God's Ministers, and all others who join with us in them, where they are already established. All which we shall the better do, if we do not set our hearts and affections more on them, then upon spiritual grace and eternal glory, or the means of deriving both unto us. If we would learn to esteem them, not in their own absolute worth, but as they are means and instruments, which most benefit us, when as they advance our chief and main ends, the glory of God, and our own salvation. If we would consider that they are God's present wages, which he graciously giveth unto us as temporary rewards of our imperfect service, not that they should pull us back in holy duties, but for our better encouragement, that we might serve so bountiful a Master with more cheerfulness. Finally, if we would remember that we shall at the day of Iudgmēt give account how we have employed our Lord's talents, for the advancement of his glory, and enabling of us for his service.
§. Sect. 2 That we must use the blessings of prosperity for the common good of Church and Commonwealth.
Fourthly, if we would rightly use our prosperity and God's temporal blessings, we must therein, not only respect our own particular, but also the common good of the Church and Common wealth, and the private good of all our neighbors. The former, by paying cheerfully all seasements and tributes, which are lawfully imposed, all rights and duties which belong to all superiors in either of them, and by offering also our free-will oblation, and voluntary contributions towards any public service, out of our great plenty, either for the better effecting of it, or for the easing of those, who by reason of their weak estates are not so able as we to bear the burden. The latter, by exercising our bounty and Christian charity in alms-deeds, and in doing the works of mercy, feeding the hungry, clothing the naked, visiting and relieving the poor that are sick and imprisoned. To which end, let us consider that God hath given unto us our plenty and greater store, not as unto absolute Lord's, to spend it how we list, but as unto Stewards, for the good also of our fellow servants, who shall be called unto account, if we have been faithful in thus employing them, and have given to everyone in the household their due portion; that where God hath given much, there he will also require much, and that they who by his bounty have much goods and exceed in riches, do also much good (and as the Apostle speaketh) Be rich in good works, ready to distribute, and willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. Finally, let us consider that they are not so much to be valued in their own excellency, or the present profit which they bring unto us, seeing these commodities have so many discommodities, that it is hard to say whether exceed; but as they are the great instruments of well-doing, and (as it were) spacious fields, in which our bounty and charity are not confined in narrow limits, but may take large liberty to walk abroad, and to exercise themselves unto full contentment. Whereby as we are enabled to do good unto many, so most of all to our selves; seeing for the present we purchase of them their best jewels at low rates, even their love, hearts, and fervent prayers, for some poor pittance of earthly trifles; and for the time to come, the Lord will infinitely reward of his mere grace and large bounty, these gifts of ours which he hath first given us, as though we were not Stewards but Owners, and in our own right had bestowed them, not so much upon the poor, as upon Jesus Christ himself, as he will before the Saints and Angels profess at the day of Judgment. The which excellent duty is so necessary unto the exercise of a godly life, and is so much neglected in this cold and uncharitable age, not only amongst gripple and greedy worldlings, who are ready rather to strip the poor, then to clothe them, and to pull the meat out of their mouths, by depriving them through oppression of their means, then to feed and nourish them; but even among professors of Religion, who seeming to make conscience of religious duties, are notwithstanding exceeding cold in their devotion and charity; that I would much more fully and effectually have insisted upon and pressed it, had I not already published a full Treatise of this argument.
§. Sect. 3 Three other Cautions to be observed for the right use of prosperity.
Fifthly, unto the right use of prosperity and temporal benefits there is required, that we use them as pilgrims and strangers, and not as Citizens of the world; for so God's Saints have always acknowledged themselves, and that they had here no continuing city, but sought one to come. The consideration whereof must wean our hearts and affections from the immoderate love of the world & earthly vanities, and cause us to fix them on heaven and heavenly things, which is our country and place of residence, to fight against our carnal lusts which fight against our souls; and to contemn and cast away whatsoever becometh an hindrance in our journey towards our heavenly home. And seeing we are Citizens of heaven, we must have our conversation there, seeking those things which are above, and not those which are beneath, and think that nothing more doth misbeseeme us, then that being the children of God, & heirs apparent to his heavenly Kingdom, we should like base slaves spend our time and strength in the devils drudgery, and in toiling in the works of darkness and servitude of sin, for the contemptible wages of earthly vanities. Sixthly, we must use them not as durable and permanent riches and inheritances, but as things momentary and mutable, which are ready daily and hourly to leave us, and we them. And therefore our best course will be to use so these flitting vanities, as that they may further our assurance of our heavenly patrimony, which is permanent and everlasting; and as our Savior counsaileth us, to make us friends of the Mammon of iniquity, by using them as helps and instruments to further us in the works of mercy, that when they are taken from us, and we from them, we may be received into heavenly habitations. Finally, if we would rightly use our prosperity and temporal blessings, we must not suffer our minds and hearts to rest upon them, but use them only as steps whereby we may mount up aloft in heavenly meditations and desires. As when we see any beauty or excellency in the creatures, to think how infinitely they exceed in the Creator from whom they have them; when we are ready with the Queen of Sheba to think our selves happy in hearing the wisdom of an earthly Solomon, to raise our minds higher, and to think on their happiness, who attain unto the vision and fruition of God, and hear with ravishing admiration his all-knowing and infinite wisdom. When we are delighted with the society of God's Saints in earth, who like our selves are full of imperfections, to take occasion hereby of meditating of that felicity we shall have in our heavenly fellowship, when both they and we shall be perfected in love and louelynesse. When we take pleasure in our earthly prosperity, honors, and riches, mixed with many miseries, and are but God's common gifts, which he giveth in as great plenty to his slaves as to his sons, to his enemies as well as unto his friends, nor to rest in these worldly delights, and to say with Peter in another case, It is good being here, but raise our minds and hearts by these occasions, to an higher pitch; thinking how incomparably greater our joy shall be, when we shall attain unto the full fruition of our heavenly happiness, which shall not be embittered with any misery, and to the inheritance which God hath prepared in peculiar for his Sons and Saints in whom he is chiefly delighted. And so shall we not dote in our worldly and carnal love, nor have our minds and hearts caught and entangled in this birdlime of worldly vanities; but use them only for present necessity and refreshing, that so we may again like Eagles leave the earth, and mount aloft in heavenly meditations and desires.
§. Sect. 4 Of the right use of apparel.
And these things are generally required to the right use of our prosperity, and the temporal blessings which do accompany it. We might add some special directions concerning the right use of the chief of them. Amongst which the most ordinary and necessary, are food and apparel; of the former whereof I have spoken before, and therefore will only in some brief manner say something of the latter, of which I have entreated more largely in another place. And first let us know, that we must use our apparel to those right ends for which they were ordained, that is, for necessity of nature to cover our nakedness, and to keep us from the injuries of the weather, and for comliness, ornament, and sober delight. In which respect those who profess Christianity, must carefully avoid in the use of their apparel, pride and vain glory, of which there is little cause, if we consider their original; which was to hide our shame, the fruit of our sin; that the richest robes are no special privileges belonging to the faithful, seeing Pagans and Heathens, worldly and wicked men and women do most exceed in them; and finally, that when we have made our selves as brave as Solomon in all his royalty, yet the Lilies and flowers of the field will far excel us in their native beauty and bravery. And seeing they were given to cover our shame, hide our nakedness, and to preserve us from the injuries of the weather, therefore do those fail of their end, who out of pride, vanity and wantonness, do use such as do discover them, namely, such women who lay open their naked breasts to public view, as ensigns of their own vanity, and alluring baits to draw others unto folly. Finally, seeing it was given for ornament, comeliness and honest delight, they offend on the contrary side, who being advanced to high places, fit not their apparel in some moderate sort to their rank and calling, but go in sordid and base clothes, out of a penurious mind, in a rich estate, to spare their purses and save charges. But of this I shall need to say little, being a rare fault in these days, wherein almost all offend, not only carnal worldlings, but also professors of Religion as much as they, in excessive bravery above their callings. But seeing there are extremes on both sides, what rules can be given for the observing of the mean? Surely no particular rules of direction are expressed in the Scriptures, only we are to frame our directions from some generals, as that we must in all these things use Christian frugality and sobriety, modesty and prudence. As first, in respect of the materials of our apparel, we must not be excessive in cost, nor go more richly then becometh our place and calling, but be herein frugal in our expenses, that we may have to bestow upon better uses. Neither do I know how they will answer it before God, who being as Stewards entrusted with God's talents, do spend them for the most part in superfluous cost about their own apparel, and let many of their fellow servants perish for want of clothing to cover their nakedness. In respect of the form, we ought to use Christian sobriety and modesty, abstaining from such habits and fashions as are vain and fantastical, light and garish, the which is forbidden by the Apostle Peter to Christian Matrons. Secondly, from such as belong not to our sex, as for the man to be womanish, or the woman mannish in their apparel; which tendeth to make the one effeminate, the other impudent, and both of them wanton, lascivious and luxurious; and is therefore expressly forbidden in the Word of God, as an horrible abomination in his sight. Thirdly, we must abstain from strange attire, whether it be such as is strange, in respect of diverse Countries; in which regard we ought not (as it is the common custom of our people) to imitate the fashions of other nations, which sin being also brought into fashion, is scarce observed, but yet so great in God's sight, that he threateneth to punish it, even in Princes themselves and Kings children, and all others that clothe themselves in strange apparel; or whether it be strange in respect of our profession; as when those that profess Religion, and that they are Citizens of the new Jerusalem, conform themselves to the vain, fantastical, and garish fashions of the most profane worldlings, who are mere strangers from the Common-wealth of Israel, which is so ordinary in these days, that men cannot, and (I fear) God will not, when he cometh to visit, put any difference between the one and the other. Finally, we must observe Christian prudence in the fashions of our apparel, the property whereof is to be choice in choosing them, and then constant in keeping them. In which respect, we are, as much as we can, to avoid the common abuse of changing fashions, almost as oft as the Moon, which is a notable sign, not only of pride and vain-glory; but also of vanity and extreme folly, which is the mother of lightness and inconstancy; seeing men often change, because they have not wit to choose the best, or having chosen it, do want wit to keep their choice. The which is the more to be abhorred, and (as much as may be) to be reformed amongst Christians, in respect of the needless cost and great damage which this often change of fashions bringeth, not only on particular persons, but even upon our whole Country and Common-wealth: I say as much as may be; seeing they can be but amongst the last that come into these fashions, the stream of this corruption being so violent, that it carrieth all with it, making them to be pointed at with the finger, and derided as odd and fantastical, who keep a fashion that all have left. In which regard it were much to be wished, that this great abuse of apparel, both for matter and form, which cannot be amended by any private persons, might be reformed by public authority and general consent of the whole Estates.
CAP. XXXV.
How we ought to behave our selves in the estate of affliction, so as we may profit thereby in all saving graces.
§. Sect. 1 What afflictions are, and the diverse kinds of them.
BVt adversity and afflictions take up no less a part of the Christian man's life, seeing there is no day passeth, which bringeth not with it some crosses and miseries; Man being borne unto trouble, as the sparks fly upward. In which respect, it is necessary that we add some directions for the well-carrying of our selves in this estate. By afflictions, I understand all miseries incident unto this life, which are the fruits of sin, and sent of God, either as punishments upon the wicked, to satisfy the justice of a severe Judge, or as chastisements inflicted upon the faithful, by the hand of a gracious Father, for their correction and amendment. All things also which cross our desires, and do molest and grieve us, either in their own nature, or in our opinion and conceit, which are as innumerable in their multitude, and intolerable in their supposed weight, as those which are so in deed and truth. Afflictions that have some true existence, are of diverse kinds; first, public, as wars, plague, famine, ill government in Magistrates, rebellion and disobedience in subjects, open persecution for the profession of the Truth, suppressing of the Ministry, and the light of the Gospel and such like. Secondly, such as fall out in societies between us and others; as unfaithful dealing and fraudulent courses, used by those who commerce with us, wrongs and oppressions, hard censures and ill reports, discourtesy and unkindness from neighbors and friends, with many others of like nature. Thirdly, such as are domestical and in our own families; as disobedience and unruliness, unthriftiness and untowardness; want of love and duty in our children; crosnesse and frowardness, riot and wastefulnesse, negligence and unfaithfulness in servants, ill success in our worldly business, damage and hurt in household commodities and the rest. Finally, such as are personal, as sores and sicknesses, poverty and want of necessaries, exile, imprisonment, shame, contempt, loss of goods or friends, with innumerable others which are daily incident to the life of man.
§. Sect. 2 How we ought to prepare our selves before afflictions come, that we may be able to bear them with patience when they come.
In which estate of adversity and afflictions, accompanied with such innumerable evils and miseries of all kinds, if we would rightly and as we ought, carry and demean our selves so as we should receive no damage to our spiritual estate, nor hindrance to our salvation; yea for the present, make our troubles and griefs more easy and tolerable; there are some things to be done before they happen, and some things when they have already light upon us. Before we are to labor in mortifying and subduing of our inordinate affections and unruly passions, that they may become in all things subject to the will of God, and in the denying of our selves and our own wills, that we may in all estates submit our persons, goods, and lives to his good pleasure, and so take up our cross and follow Christ. More especially, we must seek to moderate our fear, which aggravates our griefs, and is oftentimes more troublesome then the evil feared; confine our unlimited hopes, which when they are crossed, as much afflict us, as the loss of those comforts which we truly enjoy; stint our desires according to the necessity of nature, and not leave them to the liberty of inordinate concupiscence; bridle and subdue our rash anger, which oppresseth us with weights of our own making, and maketh a mountain of every Mole-hill; mortify our melancholic discontent by a true faith, which will persuade us that that estate is best for us, in which God hath placed us; pull down our pride and haughtiness of spirit, which is one chief cause of impatiency, murmuring and repining under the cross; as though we were worse dealt with then we deserve; cast away all emulation in prosperity, which in our afflictions will vex us as much in the sight of others rising, as in the sense of our own fall. Finally, we must not in our prosperity be excessive in our joy, for then in our adversity we will be as immoderate in our grief, lighting by so much the more heavily in our down-fall of sorrow, by how much we fell higher from the top of joy. Secondly, we must not fain afflictions unto our selves, nor make those things become crosses by a false conceit, which others would esteem comforts and benefits. We must not become miserable by thinking our selves so, nor make unto our selves burdens by a false apprehension, when as God doth not impose any upon us. Thirdly, we must not by fear anticipate our grief, nor make our selves miserable before our time, by pulling crosses presently upon us, through a fearful and cowardly expectation, which either would never happen, or not of a long season. Fourthly, though we must not anticipate them by fear, nor make our selves presently miserable, because we suppose we shall be so in the time to come, yet we must by wise and Christian providence foresee them before they happen, not only that we may use all good means to prevent them, but if they must needs befall us, that we may be prepared and so armed with patience, that they may not hurt us. For that which is (it may be) fabulously reported of the Cockatrice, is here rightly moralized; If we see them first by a wise and working providence, they will lose all their vigor and venom, die and do us no harm; but if they first reflect upon us their malignant eyes, before we discern their approaching, they will hurt and kill our souls with their poisonous influences. Fifthly, we must not in our prosperity set our hearts and affections upon any worldly things or temporal benefits; for they who immoderately love them when they have them, will grieve as immoderately when they lose them; and if we look upon them as fee-simples & perpetuities, we shall be more impatient in our sorrow when we are turned out of them as tenants at will. Sixthly, we must not either contemn afflictions before they assault us, nor yet conceive that they are so strong and irresistible, that it is in vain to oppose their fury. For a contemned enemy, though weak, getteth an easy conquest, because we being unprepared, he findeth no resistance. And he that is possessed with too much fear, out of an opinion of his enemies strength and his own weakness, is ready to fly or yield before the skirmish; And therefore as we must not securely presume of victory, in confidence of our own strength and our enemies weakness; so must we be bold and courageous in the assurance of God's assistance, and as the Apostle speaketh, neither despise the chastening of the Lord, nor faint when we are rebuked of him. Lastly, we must take heed, that we do not willfully run into afflictions, but use all lawful means to prevent them before they come, or to be freed from them when they are inflicted. For he that loveth danger, shall perish in it, and he that voluntarily when he needeth not, layeth a cross upon his own shoulders; hath no promise that God will take it off. We must drink of this bitter cup, but it is only when our heavenly Father doth put it into our hands, otherwise we cannot say that we are chastized by him, but that we scourge our selves with whips of our own making, like the Lyon which is said to provoke himself to anger, when there is none to hurt him, by beating himself with his own tail. And as we must not voluntarily take crosses upon us when we may lawfully avoid them; so may we not lie under them still, when God giveth us lawful means to be freed from them; but as we are to pray that we may not be led into temptation, so also that we may be delivered from evil.
§. Sect. 3 That we must bear our afflictions with patience, and what things are required hereunto.
And these are the rules which are to be observed before afflictions befall us. In our afflictions, the main duty to be performed, is, that we bear them with patience, which is that passive obedience whereby we submit our selves unto God's will, with all meekness, humility, and contentation in all estates, bearing his fatherly chastisements quietly, constantly, and willingly, till he deliver us, and give unto us lawful means to be freed from our afflictions. So that if we would rightly demean our selves in the time of our troubles, we must bear them with patience, unto which is required, first, obedience, humility, and contentation, whereby we meekly submit our selves unto God's good pleasure to be chastized of him, and to bear that cross which he imposeth, saying with Eli, It is the Lord, let him do what seemeth good unto him; and with David, Here I am, let him do unto me, as it seemeth good in his eyes; and with our Savior Christ; Not as I will, but as thou wilt. Secondly, that we bear our cross quietly, with David, not opening our mouths to murmur and mutter, because it is the Lord that hath imposed it, and professing with Job, that we will lay our hands upon our mouths, keep silence, and speak no more. And howsoever we may and ought to grieve moderately in our afflictions, as being the chastizements of our heavenly Father, for our sins, which the Apostle telleth us we must not despise, yet we must labor as much as may be, to be free from tumultuous passion, from repining against God's providence, or raging against the inferior means of our afflictions, which are but as rods in his hands; imitating as near as we can the example of our Savior Christ, who was brought out as a sheep to the slaughter, and as a sheep before the shearer is dumb, so opened he not his mouth. Thirdly, there is required constancy, whereby we resolve to bear our burden so long, till God who laid it upon us, do put to his helping hand and take it off; that is, we must not use unlawful means to shift it from us, nor murmur against God's providence whilst it lieth heavy upon us, but hold out to bear it with all patience, till God give us lawful means to be eased of it. Which that we may do, we must, after one assault is past, prepare our selves for another, and like good Pilots in a storm, after we have broken many billows, we are not to be secure, but still be in readiness expecting others, never ceasing our care and diligence till, we be safely arrived in the Haven of rest. And this our Savior hath warned us of, when he saith, that he who will be his Disciple, must take up his cross daily and follow him; And the Apostle James would not have our patience, only to begin well, but to have her perfect work and lack nothing. Lastly, there is required to this patience, that we bear our afflictions willingly and cheerfully; not because we can do no otherwise, but with all alacrity and readiness, as being sent of God, who by his wisdom and power can; and in respect of his goodness and truth, will dispose of them for our good. And this our cheerfulness must show it self in our readiness to praise and magnify God's Name: not so much in regard of the afflictions themselves (though in respect of that greater measure, which our sins have deserved, we have in our greatest afflictions just cause to bless God with Job, and with the Church to acknowledge the mercies of the Lord, in that we are not utterly consumed) as in regard of his wisdom, goodness, and truth, whereby he causeth them to work together for the best, and to serve as means to further our salvation. And this the Apostle Peter requireth, that if any man suffer as a Christian, he should not be ashamed, but glorify God on this behalf. The which was practiced by Paul and Silas, who when they were cast into the dungeon, and after they were cruelly whipped, put into the stocks, bore all with patience, and expressed their thankfulness by singing of Psalms. Secondly, our cheerfulness must show it self, by our spiritual rejoicing and joy in the holy Ghost; not in respect of our afflictions themselves, which in their own nature, or as they are fruits of sin, do justly bring with them grief and mourning, but in respect of the fruits and benefits, which through God's infinite wisdom and goodness, they bring unto us in this life and the life to come. And in this regard our Savior willeth his Disciples to rejoice in their persecutions, because their reward was great in heaven. The which they accordingly performed, rejoicing when they were beat at the commandment of the Council, because they were thought worthy to suffer rebuke for Christ's Name. Unto which high degrees of patience, though we cannot attain in any perfection, yet must we labor and strive after them, and though we cannot hit the mark of perfection, yet we must shoot as near it as we can, being in the mean time sorry for our wants and infirmities; and using all good means whereby they may be supplied.
§. Sect. 4 Of the means of patience, first, because God is the Author of all our afflictions.
Now the chief means whereby we may attain unto patience in our tribulations, are principally two; the first, is fervent and effectual prayer; according to that of the Apostle James; If any of you lack wisdom, (that is, to bear the cross of which he there speaketh) let him ask it of God, which giveth to men liberally, reproaching none, and it shall be given him. For it is God alone who doth comfort us in all our tribulations. He is the God of patience and consolation, the Father of mercies, and God of all comforts, by whose wisdom directing us, and power assisting us, we are able to do all things, and preserved from sinking under the heaviest afflictions. The second help and means of working patience in afflictions, is meditation upon such reasons as may cause and begin it where it is not, and increase it where it is already begun. And these concern either the enduring of the cross, or the end and issue. The former are simple, or comparative. The simple reasons arise either from the causes, which are efficient or final, or from the subject and adjuncts of our afflictions. And first, in our meditations we are to consider, that God himself is chief cause and principal Author of all our afflictions, whatsoever be the means and instruments. The which may confirm our patience, and comfort us in our afflictions, seeing they must needs be good and just, as coming from him who is the chief Goodness in himself, and the Author and fountain of all goodness which is in the creatures. Secondly, that he hath not only in some general manner in his eternal counsel preordained our afflictions, and left all the rest to be disposed by chance and fortune, but that he specially ordereth and ruleth them with his most wise, just, and gracious providence, both in respect of their manner, measure, and continuance, making the ends of all inferior causes to serve for his supreme ends, which are his glory and our salvation. Thirdly, that the meritorious causes of all our afflictions are our sins, which are so many and grievous, that our greatest afflictions are far less and lighter, then by our sins we have justly deserved. Fourthly, that our afflictions are not signs of God's hatred, nor the punishments of a just Judge, but the chastisements and corrections of a gracious Father; and that they proceed from his mere love; the which appeareth, first, in the measure of our afflictions, both in respect of their quantity and time of continuance. For he hath appointed a measure which cannot be exceeded, and this quantity is small and light; and how long also they shall last and continue, the which time is short and momentary, in comparison of that super-excellent and eternal weight of glory which they shall cause unto us. Yea he so measureth our afflictions unto us, as that they do not exceed our ability to endure them; seeing he is always ready to lessen our burden, or to increase our strength that we may be able to bear it. Neither doth the Lord take delight in our smart, to inflict upon us more then is needful, but measureth our afflictions, not according to desert, but so much only as is necessary for his own glory and our salvation.
§. Sect. 4 That our afflictions tend to the setting forth of God's glory.
Fifthly, let us also consider the ends of our afflictions, which God propoundeth unto them, wherein his great love shineth and appeareth. The first and chief whereof, is his own glory, seeing he manifesteth his power and goodness, by assisting us in our afflictions, and by taking occasion thereby to show and try his spiritual graces which he hath bestowed upon us; the which should comfort us in all our troubles, seeing God hereby vouchsafeth us this high privilege to be instruments of his glory. The second end, is the good both of our neighbors and our selves. They receive much good by our afflictions; seeing they learn by our example to fear God in his judgments, and are restrained from the same sins which they see corrected in us. Secondly, as we are ensamples of God's graces shining in this fiery trial, and also through our infirmities of human frailty, that seeing God's perfection in our imperfections, and his power and wisdom in our folly and weakness, they may take occasion to glorify him. Thirdly, because by our afflictions we are made more compassionate and more able and ready to comfort others, with those consolations wherewith our selves have been comforted. The which also should make us patient in our troubles, yea even to be thankful, and greatly to rejoice, in that God useth us as means and instruments of our neighbors good, whom we ought to love as our selves, and as much as in us lieth, to help them in all things which may further their salvation.
§. Sect. 5 That God useth our afflictions as means of our own good.
Secondly let us consider, that the Lord useth our afflictions as notable means of our own good, and of deriving unto us many singular benefits, both in respect of this life and the life to come. For first he useth them for trials, for the discovery of those spiritual graces which he hath given us; not unto himself, who knowing all things, needeth no such helps, but unto us and others, that he may be glorified in them, and take occasion thereby to glorify us, by crowning his gifts, when by this trial they are approved, and may also edify those who observe them in us, and move them to follow our good example. And likewise for the making known of our infirmities and corruptions, that we may be truly humbled in the sight and sense of them. In which regard, our greatest trials not exceeding our strength, as God hath promised, should bring unto us an answerable measure of sound comfort, seeing they are assured signs unto us of the greatest measure of saving graces in us. Secondly, he useth them as effectual means to further our conversion, fitting and preparing us thereby for the more diligent hearing of the Word, and so working in us by both joined together, true contrition and humiliation. Thirdly, he useth them as special means to prevent sin, and to preserve us from falling into it; and also to mortify and subdue those corruptions, by all good means, which adhere and cleave unto us; as pride, carnal concupiscence, self-love, and love of the world. The which should greatly increase our patience, and comfort us in afflictions: for if we are willing to endure so much, to be eased of bodily and temporal evil, how much more should we cheerfully endure any afflictions, to be freed from those which are spiritual and everlasting, as the Apostle reasoneth? Fourthly, he useth them as notable helps to increase in us all his spiritual graces; as saving knowledge and remembrance of God, a lively faith, unfeigned repentance, firm affiance, hope, love, fear, patience, and humility, both by making us more careful in the use of the means whereby they are begun and increased in us, and by exercising them with these trials: And also to bring forth the fruits of these graces by new obedience, prayer, and more zealous performance of all other duties of his service. Finally, by our afflictions, the Lord also maketh us more forward to embrace all virtues, and to perform all Christian duties, which concern both our neighbors and our selves. For whereas prosperity usually encourageth men to wrong and oppression, affliction being sanctified unto us, is a notable motive to persuade us to carry our selves justly in all our actions; to be merciful and compassionate towards others in their miseries; and to be meek, humble and courteous towards all men. So also they increase the knowledge of our selves, our courage, Christian fortitude and strength to bear our crosses and miseries, as being the spiritual exercise of these graces, and finally our temperance, sobriety, modesty, chastity, as it were easy to show, if we could here insist in these particulars. In respect also of the life to come, the Lord by our affliction deriveth much good unto us, using them as effectual means, to preserve us from condemnation, and to further our eternal glory and happiness, both by assuring us of these joys (they serving as signs of our adoption and salvation) and by fitting and preparing us by them for his heavenly Kingdom, by making them to serve as a way to bring us thither, & to keep us from wandering in the broad way that leadeth to destruction. Yea, he maketh them to serve as means to increase our glory and heavenly joys, seeing, according to the measure of our afflictions, he giveth unto us an answerable measure of his graces, that we may be able to bear them, & according to the measure of our graces, he proportioneth our glory and future happiness.
§. Sect. 6 That this world is a place destinated to afflictions and trials.
From the subject place of our afflictions also, we may confirm our patience, and increase our comfort. For God hath appointed us in this world to suffer afflictions, and to inherit happiness in the life to come; he hath made it for a place of trial and temptation, preparation and spiritual exercise; not for a Paradise of delight, but for a pilgrimage, and therefore we must look for pilgrims entertainment; for a place, not of triumph, but of warfare, and therefore we must expect conflicts, and the hard usage of poor Soldiers. Again, we may comfort our selves by considering the adjuncts of our afflictions, as their necessity, for we are preordained unto them, as being necessary for the effecting the great work of our salvation, and therefore it is in vain to struggle with them, seeing thereby we may gaule our necks, but not shake off our yoke, their manifold profit, of which I have spoken, their shortness of continuance, and lightness in respect of that weight of glory, which they shall cause unto us. Finally, we may be comforted by considering the fellowship & assistance which we have in all our afflictions, for we have more with us then are against us; as innumerable numbers of holy Angels which pitch their tents about us, & watch over us to keep us safe in all our ways; Jesus Christ also, who as our yokefellow beareth greatest weight, & as our Head communicateth with us in all our griefs, and assisteth us in our crosses and calamities; and God himself who is all-sufficient, and no less ready & able to uphold us with the one hand, then to wrestle with us, and load us with the other.
§. Sect. 7 That all the faithful have been partakers of the like, or greater afflictions with us.
And these are the comforts which arise out of a simple consideration of our afflictions; besides which, there are others which may be raised by comparing our lesser afflictions, with those greater which others have & shall suffer. For as the Scriptures foretell these afflictions of the faithful, so they show that it hath always been their portion to bear them; yea, look for the most part how much they have excelled in God's graces, and so much they have exceeded in the measure of their afflictions, as we may observe in the examples of Adam, Abel, Abraham, Isaac, Jacob, Moses, Job, David, Paul, and many others. But especially we may comfort our selves in our greatest afflictions, by considering how light and small they are, in comparison of those grievous punishments, which Christ the Son of God's love did suffer for us both in his life and death. All which he suffered being just & innocent, for our sins, leaving us an example who are his members, to follow his steps in the same way that leadeth to happiness; seeing God hath preordained those to be like Christ in his sufferings, who shall be like unto him in glory. Finally, we may comfort our selves, by comparing our afflictions with the punishments of the wicked, from which Christ hath freed us; seeing theirs are intolerable, but ours light & easy; theirs everlasting, but ours short and momentary; notwithstanding that our own consciences will tell us, that our sins, both in their quantity and quality, number and weight, have much exceeded many of theirs. And lastly, by comparing them with our future joys and heavenly happiness, in which respect the Apostle telleth, that the afflictions of this present world, are not worthy the glory that shall be revealed: for they are (as he saith in another place) light and momentary, but they shall cause unto us a far most excellent, and an eternal weight of glory.
§. Sect. 8 Comforts arising from the good issue of all our afflictions.
And thus we may comfort our selves with present consolations whilst we endure the cross. Besides which, there are others which arise from their issue and end, and from our assurance which we have of our deliverance out of our afflictions, in that time which is most fit & seasonable for God's glory and our salvation; seeing we have his promise for it, who is faithful and true, good and gracious unto all that trust in him. And in the mean time he is present with us to hear, help, and relieve us, who is most wise and all-sufficient, taking notice of all our troubles, and knowing how to deliver us in due time. Now if the Lord for causes best known to himself, deferreth to hear, help, and deliver us, we must wait his leisure, and use all good means to strengthen our faith, hope, and patience, by meditating on his gracious promises, and on their truth and infallibility, on his infinite wisdom, which knoweth better then we when our deliverance is most seasonable, and his omnipotent power and all sufficiency, whereby he is able to effect it when he pleaseth. By considering also that God usually deferreth to help those, whom he hath most strengthened in grace, and who are most dear unto him, but never wholly failed to perform his promises at last to those who have waited upon him. Finally, that he deferreth to deliver us for the furthering of our eternal good and salvation; and that he waiteth upon us to save and deliver us in the fittest time; and therefore there is great reason that we should wait upon him. And these are the means for the strengthening of our faith, hope, and patience, when God deferreth to deliver us, which respect himself and his dealing with us; besides which there are others that respect our selves, which is, first that we often renew our repentance, without which, we can have no hope of help and deliverance. Secondly, that we renew our faith in God's promises, the which is the condition of the Covenant of grace between God & us, whereby he hath assured us of them. Thirdly, that we humbly submit our selves to God's good pleasure, which is one main end why God correcteth us, unto which when he hath attained, he will cease his chastisements, & deliver us from our afflictions. Fourthly, that we trust in God at all times, both in the presence, & absence of inferior means. Fifthly, we must be frequent & fervent in Prayer; and lastly, when we are freed frō any afflictions, we must be thankful, and render unto God praise and thanksgiving. And thus with as much brevity as I could, I have set down how we are to carry our selves in the time of our afflictions; if any need or desire to have these heads & main points more fully and largely handled, I refer them to the third part of my Christian Warfare, where I purposely have entreated of this subject.
CAP. XXXVI.
Of those Christian duties which are to be performed in the Euening and Night.
§. Sect. 1 That the Euening must not be spent in sloth and idleness.
HAuing entreated of those Christian duties belonging to the day; it now followeth that we set down some directions how we are to behave our selves when the day is ended. And these are such as concern our carriage in the Euening, before we go to rest; or afterwards, when we are laid in our beds. In the Euening, if we be not taken up with the duties of our callings, wherein in the day we were employed (as it is the case of many, whose states, trades, and necessary occasions require the continuance of their labors) we must not upon the cessation of our pains, think our selves at full liberty to think, speak, and do what we list (as it is the practice of many, who when they cannot work any longer in their callings, spend their long Euenings in the winter season, either in sloth and idleness, or in unlawful gaming, or in vain, fruitless, and oftentimes hurtful and unsavory communication, by traducing their absent neighbors, and blemishing their credits with slanders or uncharitable truths, or corrupting those that are present, by light and wanton discourses) but we must be careful of spending our precious time in some meditations, speeches, and actions which are profitable for our selves, and for the edification of those that are in our company and society. For though it may be very lawful, and sometime necessary, after our wearisome businesses are dispatched, to take some liberty, and to spend some convenient time in resting of our bodies, or refreshing our minds with some honest recreations; yet me thinks it is too much, that so great a part of our time should be so employed; seeing our lives are so short and uncertain, and our affairs of much greater weight and importance, which tend mainly to the advancement of God's glory and our own salvation, being so many, might with much more profit and true comfort challenge unto them a great part of this time. In which regard, though I would not prescribe laws to bind the consciences of my brethren, but leave unto them their liberty to be guided with Christian prudence, yet I would, as in other things, so herein also give my advice; namely, that they would improve this time to the best, as becometh wise redeemers of it, so as they may give some good account of it unto God when he calleth them unto it; and not think that he hath given unto them the comfortable warmth of the fire, to make them freeze harder in the dregs of sin, nor the light of their candles, that they should act by them the works of darkness, but that he bestoweth upon these corporal comforts, that they might be furtherances unto their souls in the spiritual growth, using such good exercises as may tend to the enlightening of their minds in the knowledge of God and his will, and may warm their hearts with true and fervent zeal in the loving and embracing of them.
§. Sect. 2 Of the Euening exercises, as Meditation, reading, and Christian conferences.
And first, it were fit that some little part of this time, after the surceasing of our labors were spent in some short meditation, wherein we are to recount and recall to our remembrance the special favors and mercies of God, which in the day past he hath vouchsafed unto us, either in delivering us from dangers corporal or spiritual, of sin or of punishment, or in bestowing upon us real and positive benefits, as his blessing upon our labors, whereby they have prospered under our hands, the comfort of his creatures, the love and assistance of our friends, and such like: lifting up our hearts unto God in the acknowledgement of these benefits, and rendering unto him such thanks and praise as is due unto him. Secondly, as we have best opportunity, both in respect of our leisure and our company, it were good to spend some part of this time in reading of the Scriptures, or other holy and religious writings, the Histories of the Church, or some such Civil and Moral Books and Stories, as may make us grow in grace and spiritual wisdom, or at least, in honest prudence, whereby we may be directed for the better carriage of our selves in the affairs of this life, by adding unto our own knowledge the wisdom of others, and the experience of former times. Thirdly, as occasion serveth, it is good to spend some part of this time in Christian conferences, either with our friends and familiars that accompany us, or with those of our own family, husbands, wives, children, servants, laboring in our speeches to build up one another in all saving grace, and to be mutually bettered in the more clear understanding of the truth, more hearty embracing it in our hearts and affections, and the more zealous and fruitful practice of it in our lives. But though I chiefly commend these Christian and religious conferences, yet would I not be so taken, as though I meant hereby to exclude all others, for it is lawful also to spend some of our time in civil discourses, and about the affairs of this life, the duties of our callings, our worldly estates, the disposing and ordering of our business, or any other subject not idle, unprofitable, or sinful, which present occasion shall offer unto us as most seasonable. Only I would advise, that we do not (as it is the common custom amongst the most) spend our time so wholly about these, as that we do thereby exclude the other, which in their nature are much more excellent, and for our use far more profitable and necessary. Lastly, we must spend some part of this time in praising God by singing of Psalms, as our company and occasions will give us opportunity; but above all other exercises, we must constantly, either before or after Supper (as in our discretion we see best and fittest for the assembling of our company) pray with our families, as before we gave direction for the like exercise in the Morning; Of both which, my purpose is (God assisting) to set down some forms in the end of this Work, for the direction and benefit of weaker Christians.
§. Sect. 3 Duties to be done at our going to bed.
And these are the duties which are to be performed in the evening. In the night we are also to watch over our thoughts and actions, that they may in some sort be suitable to those in the day, and that in all of them we may carry our selves so as becometh Christians. And in this regard there are some duties to be performed at our going to bed, and some in the rest of the night. At our going to bed we are generally to consider, that we are still in the sight and presence of God, who seeth our down-lying and our uprising, and searcheth our most secret actions, yea even our hearts and reins. And that there is also a guard of holy Angels, who are appointed by our great Lord, to pitch their tents about us, and to watch over us, that they may preserve us from all perils and dangers, unto which we are, waking and sleeping, continually subject. In regard of which glorious and holy presence, we are as carefully and conscionably to behave our selves in all Christian duties, as if all the world should look upon us. The first whereof is, that at our lying down, when all things being quiet about us, and we freed from all worldly distractions, we spend some little time in holy meditations, calling to our remembrance, and examining our conversation, how we have behaved our selves in the performance of all Christian duties required of us in the day past, of which we have before spoken. As first, how we have performed those general duties which belong to every day and all parts of it. Whether and in what manner we have renewed our covenant with God, by renewing of our faith and repentance. How we have sought the Lord our God, by consecrating our selves wholly both in our souls and bodies unto his worship and service; and have labored to make him our own in and through Christ, and to recover our right in him, which we had lost in Adam. How we have profited in the saving knowledge of him, and in our adhering unto him with our hearts and affections, how our sweet communion with him hath been increased, and the comfortable fellowship of his holy Spirit dwelling in our hearts sealed and assured in us; and how we have endeavored to have and hold his face and favor in Jesus Christ. Whether we have kept the whole Armor of God fast buckled unto us; and if we have failed herein, then in what graces we have found greatest defect. How we have endeavored to arm our selves against all sin, and what new strength we have gathered to withstand and mortify our corruptions, especially those unto which we are naturally most inclined; and with what desire and resolution we have embraced all virtue, and labored to perform all Christian duties unto God, our neighbors and our selves. Whether we have rightly disposed our hearts, tongues and actions, so as they might in all things be conformable to the Law of God. How we have submitted our selves in all things to God's will and pleasure, and resigned our souls, bodies, and states to be governed and guided by his wise providence, without murmuring and repining. Finally, whether we have been frequent and fervent in pouring forth our souls in prayer upon all good occasions, desiring the things we need, and praising him for those benefits which we have received.
§. Sect. 4 That we must examine our selves, how we have spent the day past.
So likewise we may examine our selves, how we have performed those duties which belong to the particular parts of the day; As whether we did awake with God, and offered unto him our morning sacrifice of prayer and meditation; with what faithfulness we have walked in the duties of our callings, and how therein we have jointly aimed at God's glory, and the good of our neighbors, together with our own profit; whether we have done the duties of them in the obedience and love of God, and have performed our earthly duties, with heavenly minds and affections. Whether we have rightly used our recreations, refreshing our bodies and minds with lawful sports, in a good manner, to right ends, with observation of the rules and cautions required in them, especially in respect of their time, that we have not been over-lavish to the thrusting out, but rather fitting our selves for better exercises. How we have carried our selves in receiving of our food, blessing it by prayer and thanksgiving, and using it with temperance and sobriety, so as we have thereby been better fitted for God's service. Whether we have rightly used our solitariness, spending our time neither idly nor unprofitably: and how we have behaved our selves in our society, both in our choice of good company, and in performing with them all Christian duties of piety, Justice, and civil honesty, for the mutual good of one another. How we have performed duties belonging to the family, and what care we have had, that not only our selves, but also those who are under our charge should serve the Lord. How we have carried our selves in our prosperity, by praising God for it, and by so using it, as that we might be the better enabled to glorify him, and to perform all good duties to our neighbors; and how also we have profited by our afflictions and chastizements, for the drawing of us nearer unto God in all holy and righteous duties, and the weaning of our hearts and affections from the love of the world. The which examination we should not think too tedious and laborious, if at least we be in our health and strength, and not disabled thereunto by our weakness, infirmities, and vnaptnesse to take our rest, if at the first it be but a little disturbed; in which case if our employments will afford unto us any fit leisure and opportunity, it were good to allot some short time unto this exercise before our going to bed, seeing if we be once accustomed unto it, we shall perform it, at least in those points which are most necessary for our own particular, with great facility and in a little time. Yea in truth if we would but consider how far some of the Heathens themselves have proceeded in this duty, and what singular fruits and benefits arise from it, we might well be ashamed who profess Christianity, of our great neglect, and be moved to spare some little time from our sleep, when as we may improve it to so much spiritual profit and advantage. I use (saith Seneca) this authority, and daily plead my cause with myself. When the light is taken away, and my wife being acquainted with my custom, holdeth her peace, I examine with myself the whole day past, and review all that I have said or done. I hide nothing from mine own scrutiny, I pass by nothing; for why should I fear anything, by reason of my errors, when as I can say; See that thou doest it no more, and for this time I will pardon thee. And the same counsel he giveth to his friend Lucilius: Conuince thyself (saith he) as much as thou canst, search into thyself. First, execute the office of an accuser, then, of a Judge, and lastly, of a mediator to crave pardon; and sometime find out thyself. For he willingly erreth, who knoweth not his error, and too much loveth himself, who will have others err, that his error may lie hid. By which exercise we should receive singular profit: For hereby we should preserve our souls and hearts in a thriving estate, when we do like wise Merchants and shopkeepers, examine them and search over our consciences (as it were) our books of accounts, to see whether we have gained or lost in our spiritual trading, by examining what we have received, and what we have laid out: which if we would do, we should not easily be cast behind hand, when as we prevent our errors, and use means to repair our losses in their first beginnings, nor (as many are) be bankrupted in our estates at unawares for want of care to examine them. We should sleep much more sweetly and securely, when as we have so composed and set straight our reckonings, as that we need not to fear though the great Judge should before morning call us to an account. In which regard, the same Author commendeth this exercize. The mind (saith he) is daily to be called to an account. Sextius used at the end of the day, and when he retired himself to rest; to examine his mind. What evil of thine hast thou cured? What vice hast thou withstood? in what art thou better, that anger will cease or be more moderate; which knoweth that it shall not escape the censure of an impartial Judge? What therefore is more excellent then this custom of examining every day? How sweet is that sleep which followeth the review of our selves? How quiet, sound and free; when the mind is commended or admonished, and as a watchman and secret censurer of it self, doth judge of it own manners? We should also preserve our hearts in their purity and soundness, if not from all infirmities and corruptions, yet at least from deep putrifaction and the festering sores of sin, when as we cure the wounds being yet green, and cast out sin by repeetance, as soon as it is first entered, not suffering it to lodge and sleep with us, no not one night. We should hereby keep our spiritual state well settled, so as it would not easily be shaken, or at least overthrown with the assaults of the enemies of our salvation, when as we constantly look to our Christian Armor, and watching over our hearts, as our chief forts, repair the breaches as soon as they are made. Finally, we shall prevent carnal security and hardness of heart, when we examine our selves daily; and be better fitted and prepared for the day of death and Judgment, when as we keep our accounts even, and have our books of reckonings between God and our consciences made up and in continual readiness. For he may soon clear his accounts with his Master at the years end, who like a faithful and diligent Factor, doth make all reckonings straight at the end of every day.
§. Sect. 5 Meditations at our first lying down.
Besides this examination, there are also other Meditations very profitable; as to call to our remembrance God's manifold blessings and benefits bestowed upon us the day past, respecting our souls, bodies, and states; in that he hath preseru'd us from innumerable evils, with which many others have been overtaken; for continuing unto us still the acceptable time and day of salvation, and suffering us with so much patience to continue in this life, that we may make our calling and election sure, notwithstanding our manifold and grievous sins; for giving unto us some poor desires and endeavors to do him service, and to accept of it in Christ, though in it self full of wants and imperfections. Especially, if we have in any measure performed the former duties of the daily exercise, we must not forget to render unto God the praise and glory due unto him for it, by the gracious assistance of whose holy Spirit, we, who of our selves, are not able so much as to think a good thought, have been enabled unto them. So likewise it is requisite, that at our lying down we call our sins to our remembrance, the duties which we have omitted, or corruptly performed, and the vices which we have committed, and though through God's mercy we have been preserved from grosser sins, yet we must not think our selves so excused, but call to mind our frailties and infirmities, for which, God in his righteous judgment might condemn us. Our sloth and backwardness to good duties, our coldness, weariness, and many distractions in God's service, our excess in mirth or sorrow, the neglect of our Christian watch over our thoughts, senses, words and works; our idleness or unprofitableness, pride, self-love, unjust anger, sinister conceits, and unjust censures of our neighbors, and such like. In the sight and sense whereof, we must truly humble our souls before God by unfeigned repentance, and earnestly beg in Christ's Name mercy and forgiveness. Finally, it is profitable then to remember our mortality and mutability, death and Judgment; that we who now go well to bed, may shortly be cast upon the bed of sickness, and we that now live, may within a while be imprisoned under the arrest of death; yea, let us not look upon it as a thing far off, but approaching at the threshold, and ready to knock at the door, and think that this very night, as well as another, may be the time when God by sickness and death will summon us to appear before his Tribunal. And if in respect of thy health and strength this seemeth unlikely, consider that it hath been the case of many before thee; and that which befalleth any, may happen to all. In which regard, let us not dare to sleep, till through Christ we are at peace with God, have made our accounts even by pleading Christ's satisfaction and full payment, and have our pardon in our hands to show, sealed to all the faithful with his blood, and to us in particular, by his holy Spirit and a lively faith, applying the fruit and benefit of his death unto us. And then resigning our souls and bodies into the hands of him who is a faithful Savior, and able to keep safe whatsoever is entrusted unto him, we may with David, lying down in peace, take our rest; because it is he only that maketh us dwell in safety.
§. Sect. 6 Duties to be done in the night. And first, Prayer and Thanksgiuing.
In the night also there are other duties to be performed; for even then we must seek the Lord, according to the example of the Church, which professeth, that with her soul she desired the Lord in the night, and that with her Spirit within her she would seek him early. So the Spouse in the Canticles; By night on my bed I sought him whom my soul loveth. And the Prophet David was careful even in the night to approve himself unto God, by performing these religious exercises; I have (saith he) remembered thy Name, O Lord, in the night, and have kept thy Law. And this the Lord requireth of us, as being Lord both of night and day, according to that of the Psalmist; The day is thine, and the night also is thine. And will be served as with our whole hearts, so with our whole time, seeing he is the God of our salvation, who day and night preserveth us, and multiplieth his blessings upon us, whereby he encourageth us to do him service. Yea, even in the night the Lord goeth in his visitation to see how we carry our selves, and will call us to account, either to reward us if we do well, or to punish us if we neglect our duty; as David showeth by his own experience; Thou hast proved my heart (saith he) thou hast visited me in the night; thou hast tried me, and shalt find nothing. And therefore we must in the night approve our hearts and actions unto him; and not think that the darkness giveth us any privilege to do the works of darkness; seeing, as the Psalmist speaketh; The darkness hideth not from him, but the night shineth as the day, the darkness and the light are both alike to him. Now the duties of the night do consist chiefly in Prayer and Meditation. For when we awake out of sleep, we must not suffer our minds to roue after worldly vanities, nor our hearts to be fixed upon them, but as we are to esteem the Lord, and spiritual and heavenly things our chief treasure, so our hearts and minds at our first awaking must be exercised about them, as their chief joy and comfort. And first, we must lift them up unto God in prayer, according to the example of holy David, who professeth, that in the night his song should be with him, and his prayer unto the God of his life. And again; O Lord God of my salvation, I have cried day and night before thee. The which is chiefly to be done, when the hand of God is heavy upon us by some grievous affliction, because then being freed from all worldly distractions, we may with greatest zeal and fervency of Spirit, pour forth our souls before God for help and deliverance. And thus David in his great extremity calleth upon God day and night; O my God (saith he) I cry in the day time, but thou hearest not, and in the night season I am not silent. So the afflicted Church and people of God, in their heart cried unto the Lord; O wall of the daughter of Zion, let tears run down like a river day and night; give thyself no rest, let not the apple of thine eyes cease. Arise, cry out in the night, in the beginning of the watches, pour out thine heart like water before the face of the Lord; lift up thine hands towards him, for the life of the young children that faint for hunger in the top of every street. And our Savior Christ himself in his bitter agony, made choice of the night, as the fittest time for those powerful and effectual prayers which he made for himself and his Church unto God his Father. Whereby we learn, that when we have suits of great importance, which we would solicit with all earnestness and importunity, the night is a fit time to commend them unto God in our fervent prayers. Yea even at ordinary times, if there be any special suite which we would make unto God, either for the assistance of his holy Spirit, for the mortifying of some strong corruption which cleaveth unto us, or the pardon of any sin, which hath lately wounded our consciences, or for the obtaining of some special grace, wherein we find our selves most defective, or for deliverance from some imminent danger; it is most profitable that at our first waking we presently pitch upon them, and in some short Prayer and earnest desire of the heart, offer up our suites unto God in the mediation of Jesus Christ. And as we are thus in the night to pray for the things we want, so also ought we to praise and give thanks unto God for his gifts and blessings already received; according to the example of David, who did not content himself to show forth God's loving kindness in the morning, but also his faithfulness in the night. The which duty, upon extraordinary occasions, must be extraordinarily performed, and in some set and solemn manner; as when our hearts are ravished with the apprehension of God's mercy and bounty, after the receiving of some special and singular benefit; as we see also in David's practice, who at midnight did rise to give thanks unto the Lord, as he professeth. The which his night-songs as they were his solace in the time of his flourishing prosperity, so the remembrance of them were his chief comfort in his deepest distress, as being infallible signs of God's love, and his own integrity. For when his afflictions both of body and mind were so great, that he had no manner of consolation in his present sense and feeling, he calleth to remembrance his songs in the night, and the sweet visitations of God's holy Spirit in these spiritual exercises. Which example let us learn to imitate; and if no other occasion come presently to our minds, yet at least let us when we awake, lift up our souls unto God, praising him for his gracious preservation hitherto, and our quiet rest, and commending our souls and bodies into his gracious protection for the rest of the night, desiring the continuance of his favor for our preservation, and of our quiet sleep, for the refreshing and strengthening of our frail and weak bodies.
§. Sect. 7 Meditations fit for the night.
The other duty is meditation, in which we are to exercise our minds after an holy and religious manner, when we cannot, or list not to sleep, and not suffer them to range and roue after idle or hurtful vanities, which will not bring unto us any profit. The subject matter of which our meditation may be diverse, according to our several occasions and estates. As first and principally we must call God to our remembrance, and meditate on his saving attributes, his infinite love, mercy, goodness and bounty towards us, wherein holy David took singular comfort and delight: My soul (saith he) shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips: when I remember thee upon my bed, and meditate on thee in the night-watches. Secondly, we may make some part of the Word of God, the subject of our meditation, as David also did, whose eyes prevented the night-watches, that he might meditate in God's Word. The which he maketh a special note of a blessed man, that he taketh such delight in the Law of God, that he meditateth therein day and night. And thus we may take occasion to think of the purity and perfection of the Law, what exact righteousness it requireth, and how far we come short of this perfection, that so we may be humbled in the sight of our own corruptions and imperfections; or of the excellency of the Gospel, and of the gracious promises therein contained, applying them by a lively faith unto our selves, that our hearts thereby may be replenished, and even ravished with the sweet comforts of God's holy Spirit, or of God's manifold blessings bestowed upon us, especially the day past, and the singular privileges which we have through Jesus Christ; of which we shall have occasion to speak more hereafter. Or finally, we may think of some texts of Scripture, which have some similitude with our present estate. As that it is now high time to awake out of sleep, for now is our salvation nearer then when we believed. The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armor of light: let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, &c. And again, Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. But ye brethren are not in darkness, that the day of the Lord should overtake you as a thief. Ye are all children of light, and the children of the day: we are not of the night, nor of darkness; therefore let us not sleep as do others, but let us watch and be sober, &c. Finally, we may from present occasions have good matter ministered unto us for our meditations; as from the terror of darkness, we may think how much more fearful is the spiritual darkness of sin, from which the Lord hath graciously delivered us, leaving innumerable others to live and die in it; and that horrible estate of the wicked, who are cast into utter darkness, unto whom the light shall never appear, nor the Sun of righteousness ever shine, to bring unto them any joy and comfort; and so take occasion of praising the Lord for freeing us from these fears; and notwithstanding our unworthiness, for causing the light of truth and salvation to shine unto us rather then to them. So from our awaking out of sleep, we may take occasion to think of our awaking out of the sleep of death at the day of Judgment; and from the crowing of the Cock, of the loud and shrill sound of the last Trumpet, whereby being raised from the dead, we shall be summoned to appear before God's Tribunal, to give an account of all that we have done in the flesh, either good or evil; that so night and day we may prepare our selves for Christ's coming, and be still in readiness to give up our reckonings. Finally, as we are not much to regard our dreams, in respect of any guess to be made thereby of any future things; so are we not utterly to neglect them in regard of other uses. For we may not only by them guess at the temperature of our bodies, and our natural disposition in respect thereof, and unto what sins we are most inclined; but also we may take occasion from them of good meditations; as to think of our own frailty and corruption, when we find and feel that carnal concupiscence, even in our sleep, hath wrought in us, and caused either such dreams as are wanton and lascivious, or choleric, provoking us to revenge: and on the other side, to meditate on God's mercy and goodness, if we have had any dreams that savor of virtue and Religion, who by his Spirit hath sanctified our minds and hearts, which of themselves are not able naturally to think a good thought, or to conceive a good desire.
§. Sect. 8 That the profit of these duties will far exceed the pains.
Now if any object, that though these duties are good and commendable, yet they are hard and difficult, and that it bringeth great weariness thus to serve God both day and night in these spiritual and religious exercises: unto such I dare promise, that their profit will far exceed their pains; and their spiritual joy and comfort, will abundantly recompense that carnal distaste which our corrupt flesh causeth in them. For if our minds and hearts be thus continually night and day taken up for God's use in these religious exercises, it will be a notable means to keep out Satan and his suggestions from entering and taking possession; as they easily will, if they be swept clean and empty of good meditations and desires. For they who are idle and do nothing, are at the next step to doing ill; and if we be not employed in the service of God, the devil will take us up like masterless men, and hire us with the wages of sinful pleasures, to spend our time and strength in the works of darkness. Secondly, if they be thus replenished with good meditations at our lying down, it will be a notable means to preserve us from vain, idle and sinful dreams, and contrariwise dispose us even in our sleep to good thoughts and cogitations. Thirdly, if we thus keep them well-ordered at our going to bed, and throughout the whole night, we shall with much more ease and pleasure keep them in this state the day following, and have them apt and ready unto the well-performance of all good duties. For as those Ouens are easily heat in the morning, in which we baked in the night; and the fire soon kindled when we rise, which we well raked up and covered when we went to bed; so if we be thus exercised over night, we shall find the spiritual warmth thereof, making us able and active for all good duties in the morning, and by adding some new fuel unto this holy fire, we shall with much facility and comfort cause it to burn and blaze out in all Christian and religious duties. Finally, if with the five wise virgins we thus keep our lamps trimmed night & day, being always in readiness, we shall not need to fear the sudden approaching of the Bridegroom; but at the least noise of his coming we shall rise to meet him, and so entering with him into the marriage Chamber of heavenly happiness, we shall there eternally solace our selves in the fruition of his love, and those ravishing joys which he hath prepared for us.
CAP. XXXVII.
That we must moderate our sleep, and not spend too much time in sloth and sluggishness.
§. Sect. 1 That this moderation is commanded in the Scriptures, and the contrary sloth condemned.
ANd these are the duties of the night, which are to be performed whilst we are waking. In respect of sleep, our duty is that we use it with moderation, not satisfying thereby our carnal and sluggish concupiscence, but taking only so much as is fit and necessary to satisfy nature, that we may be more strong and vigorous, active and able to perform all Christian and civil duties. Of which there can be given no certain rule, on more then of the measure of meats and drinks; for as one man's stomach requireth more, and another's less: so one man's body, for the preserving of health and strength, needeth sleep in a greater, and another's in a lesser and shorter proportion; as youth more then age, those of a melancholic complexion less then those of a sanguine or flegmatike, and the weak and sickly more then the strong and healthy. Yet generally we may say thus much, that as in other things, so in this, nature is content with a little, in comparison of that which satisfieth the carnal appetite. That our sleep ought to be moderate and convenient, and (as Clemens speaketh) masculine and manly, and not effeminate and luxurious, not a solution and weakening, but only a remission of the body, and therefore not to be taken for sloth and idleness, but for the better enabling us for action and employment. For as the same Author saith, A sleeping man is of no worth, no more then he that liveth not. Neither must we measure our sleep according to our business, taking too much because we have nothing to do; for a true Christian will never want employment, either for the good of his neighbor or himself, of his soul or body; and therefore howsoever upon some weighty occasion a man may abridge himself of his ordinary measure, yet ought he not to exceed and spend his time, which is so precious, in sloth and laziness, upon pretence that he wanteth employment; nor sleep any longer then is sufficient for the refreshing of his body, that it may serve his soul as a fit instrument for virtuous and civil actions. For sleep was ordained not to serve our lust, but for the repairing and cheering of the spirits, and refreshing of the body: and therefore we must not out of a slothful humor, take so much as may dull the spirits, and make the body more lumpish and heavy. For as there is a sinful excess in eating and drinking, so also in sleeping, when as we exceed that which nature requireth; and therefore as it were an ill excuse for gluttony and drunkenness, to say that we sit eating and drinking more then enough, because we have no other business; so is it alike absurd, to spend our precious time in slothful and excessive sleeping, because we want other employment; seeing as one saith, There is no part of our lives more desperately perisheth, then that which is deputed to excessive sleep. Which that we may avoid, let us consider, how the holy Ghost disgraceth the sluggard in the Scriptures. For first he maketh him more foolish and brutish then the silly Ant, and therefore (as it were) putteth him to school to learn of her, that he might become wiser; Go to the Ant, thou sluggard, consider her ways & be wise. Secondly, rousing him up from his sleep; How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? he bringeth him, like one half drunk, answering in imperfect and broken sentences, and begging for a little more sleep, as the drunkard for more drink, when as already he hath had too much. Yet a little sleep, a little slumber, a little folding of the hands to sleep. Thirdly, he showeth that he is unprofitable and good for nothing, and ready to pretend frivolous and foolish excuses, when as he is persuaded to any good action, saying, There is a Lyon in the way, and that which is more ridiculous, a lyon in the streets, as though the City were a Wilderness, and the houses dens for wild beasts. That like the door upon the hindges, he turneth and tumbleth upon his bed, and cannot be drawn from it by any persuasion, no more then the door from the hooks by much pulling and tugging; yea that he is so besotted on his sloth, that he had rather forgo his meat, then take any pains to eat it: for he hideth his hand in his bosom, and it grieveth him to bring it again to his mouth. The which his folly is so much the more desperate, because in all this he applaudeth his own wisdom; for the sluggard is wiser in his own conceit, then seven men that can render a reason. Secondly, let us consider, that the holy Ghost forbiddeth this sluggish sloth; Therefore let us not sleep as do others, but let us watch and be sober; for they that sleep, sleep in the night, &c. Which howsoever it is to be understood principally of the spiritual sleep of security, that by this Allegory and similitude the Apostle implieth, that Christians ought not now so much to addict themselves to sloth and sleep, as before their conversion; because they have far better employments for the spending of their time; besides that, corporal sluggishness is a means, and also an effect of carnal security, even as the bodily watchfulness and sobriety is a means of the spiritual. And thus our Savior Christ by like implication condemneth it in the Parable of the foolish Virgins, who spent that time in sleeping, which should have been bestowed in furnishing & preparing themselves to meet the Bridegroom; and directly reproveth it in his Apostles, when even in the night, the ordinary time of rest, they were overtaken of sleep, when as the weighty occasions which presently pressed them, and the special commandment of our Savior required, that they should give themselves to watching and prayer.
§. Sect. 2 The manifold evils which excessive sleep bringeth.
Thirdly, consider the manifold evils which it bringeth vpō us; for first, like a sly and cunning thief it robbeth us of our time, which is our most precious jewel, and when it is lost, cannot be recovered; yea even of that part of time which is chief and principal, the prime of the morning, which is fittest for spiritual exercises, as prayer, reading and meditation, and also for the civil duties of our callings. It maketh likewise that which remaineth, less serviceable and profitable for any good use; for when our strength is repaired by moderate rest, excessive sleep weakeneth us again, making our bodies heavy and lumpish, and less able and active for any good employment; and as we consumed the fore-part of the morning in drowsy sleeping, so the latter part in lazy stretching and slothful yawning, making us sluggish with too much sleeping, as the drunkard becometh more dry with too much drinking. And when the spirits are refreshed and quickened with moderate sleep, by that which is excessive they become dull again, and being drowned and stupefied with slothful vapors, they are made unfit instruments to the soul for any good actions and employments. Whereby we are notably hindered both in the duties of God's service, and in the duties of our callings, not only because it consumeth much of our time, which should be spent in them, but also greatly disableth us in that which remaineth, when we set our selves to pray, hear the Word, read, meditate, or any civil duties which belong unto us. Finally, this excessive sleeping is exceeding hurtful both for our souls, bodies and states; for it hurteth the brain, dulleth the wit, and much impaireth the memory, making all these faculties unfit for their functions and operations. It breedeth obstructions and superfluous humors, and so filleth the body with innumerable diseases. It impouerisheth the estate, and bringeth them who immoderately use it (if they be of mean condition) to beggary and penury; and much disableth those who are wealthy, to the works of mercy and Christian charity. And on this mischief accompanying sloth and sluggishness, the Wise Solomon much insisteth: For he telleth the sluggard, that by his sleeping, and slumbering, and his folding of his hands together, poverty should come upon him as one that travaileth, who still approacheth though he cometh but slowly, and his want like an armed man, which cannot possibly be resisted by one that lieth naked in his bed. So else-where he saith; that the soul of the sluggard desireth, and hath nothing, but the soul of the diligent shall be made fat; that because he will not plow by reason of the cold, therefore he shall beg in harvest, and have nothing, and so in the chief time of others plenty, he through his sloth shall pine in penury. Finally, that as he shall have an empty famished belly, so also a cold and tottred back, for drowsiness shall clothe a man with rags, whereas they which have a vigilant eye and diligent hand, clothe both themselves and those that belong unto them with purple and scarlet, as he showeth in the example of the virtuous housewife. Neither is this sluggish sleepiness less pernicious to our spiritual estate, seeing it bringeth the soul also to beggary and to penurious want of all saving graces, by taking up the time wherein we should trade and traffike for them in spiritual exercises, of which it causeth an utter neglect, or a short and slubbering performance, because it scarce leaveth sufficient time for the necessary dispatch of such important business as doth belong to our place and calling. For no sooner is the sluggard out of his bed, but even half unready he choppeth upon his worldly employments, and utterly neglecting prayer, meditation and all spiritual exercises, he thinketh himself sufficiently excused, because he is scanted of time, and called away by some that attend his rising, or by the importunity of his own affairs; though he have voluntarily by his sloth brought himself into these straights, and might easily have escaped them, and had time enough both for religious exercises and his worldly business, yea even for the benefiting of his neighbors that need his help, if he would not have consumed so much in superfluous sleep.
§. Sect. 3 That the expense of our time in sloth, is displeasing unto God; and how this is to be avoided.
But let us know that this wasteful expense of our precious time in sloth and sluggishness, is very displeasing to God, who hath lent it unto us that we should spend it in his service; and that this account will not well pass at the day of Judgment, when God shall find it written in the book of our consciences, so much time consumed in superfluous sleep, and so little employed in the necessary duties of God's service, prayer, reading, hearing, meditation; in the religious duties which we owe to our charge and family, or in the works of charity and mercy, help and comfort which we are bound to perform unto one another, as being children of the same Father, & fellow members of the same body. At which day fearful will the estate be of those nice wantons and idle sluggards, who divide the morning between sloth and pride, having scarce time, after they are risen out of their beds, to paint and dress themselves before they come to dinner, utterly neglecting all duties of God's service, and the honest labors of a lawful calling. But it was not my purpose to have touched their abuses, who have learned to out-face all that admonish them, & to put off all that can be said, with some merry jest or scornful smile, like the fool, laughing with great jollity when they are going to the stocks, and are ready to be called to the bar, and carried out to execution; but only to admonish those who desire to lead a Christian life, that they avoid such wasteful expenses of precious time, consuming those good hours in superfluous sleep, which being well employed, would make them rich in grace, and thrice happy in this life and the World to come. Which whosoever would do, they must carefully observe these two rules; first, they must be temperate in their meats and drinks, as being a notable means to preserve us from excessive sleep and sloth, and to make us watchful unto all Christian duties, which is the reason why in the Scriptures they are conjoined; Be sober and watch, because as sobriety is a cause of vigilancy, so excess in meats and drinks is the common cause of excess in sleep. And this help Clemens propoundeth: Let not (saith he) our meats oppress, but rather lighten us, that as much as may be, our sleep may not hurt us, as those that swim are oppressed, when heavy burdens are fastened upon them. The second rule is, that we do not suffer an ill custom of lying long in bed, to bring an habit of sloth upon us, which is almost as hard to break, as to alter nature. Or if we have already yielded unto it, our best course is, to dis-use our selves from it by little and little, and so attain by degrees to a contrary habit. For as the stomach which is inured to hot waters, is still craving them, and becometh such a slug, that it will digest nothing without these helps, whereas those that use them not, never need them; so if we accustom our selves to immoderate sleep, we shall turn superfluity into a kind of necessity, and with Solomon's sluggard, be still craving for more, when as already we have taken too much; whereas if as soon as we feel our spirits refreshed, and our strength repaired with moderate rest, we would shake off sloth, and rising betimes, set our selves about some good employment, nature would be easily satisfied, and would never pull us back when we are willing to rise.
CAP. XXXVIII.
Of those Christian and religious duties which we ought to perform on the Lord's Day, for the sanctifying of it.
§. Sect. 1 That if we would sanctify the Lord's Day, we must prepare for it before it cometh.
BEsides the duties of a godly life which are every day to be performed, of which we have already spoken, there are others which more specially belong to the Lord's Day, of which we are now to entreat. For howsoever we ought to devote our selves in the whole course of our lives to God's service, yet this Day is to be set apart, and consecrated wholly after a peculiar manner to God's immediate worship, so as we may not in any part thereof do the duties of our callings, or any of our own works, which tend to the advancing of our worldly ends. Whereof I will speak the more briefly, because I have in part touched already the main points and sum of the fourth Commandment, and because also diverse of my learned and godly Brethren have excellently labored in this Argument; leaving nothing for me after their plentiful harvest, but some few gleanings, unless I would pick out of their sheaves, and say the same things again which they have better said already. And yet because my desire is, that this Treatise should be perfect in all its parts, I will briefly speak of these duties, and give some directions for the spending of this Day in such a manner, as may be acceptable unto God, and profitable for the enriching of our souls with all spiritual graces, and the assuring and furthering of our salvation. And first, if we would rightly sanctify the Lord's Day when it cometh, there is required beforehand a due preparation; neither can any action of weight and worth be well performed, which is suddenly and rashly undertaken; and scarce ever thought on before it be attempted, especially if there be much and mighty opposition, which will be never wanting in these religious duties, that so nearly concern our salvation, till we come to keep a perpetual Sabbath in God's Kingdom, seeing our spiritual and malicious enemies, the devil, world, and our own flesh, leave no means vnassayed, which may make all God's holy ordinances unprofitable unto us.
§. Sect. 2 Of our general preparation in the whole week.
Now this preparation is either general or more special. The general, is in the whole week before, by performing those Christian and religious duties, of which I have formerly entreated. For if the heart be kept continually in good plight and order, seasoned with the love of piety, and settled in a good course, then the duties of the Lord's day will be easy and familiar, sweet and delightful. And as he that keepeth himself in breath by running every day, holdeth out well when he is put to his best speed, and runneth that race for the getting of the Garland; whereas he who taketh his ease, is pursy and shortwinded, and running with much pain and difficulty, tyreth before he come to the goal; so if we would every day inure our selves to run our spiritual race, in the performance of all holy duties, we should find our selves long-winded, active, and able to hold out, when as on the Lord's Day we are put (as it were) to our best speed, for the obtaining of the Garland of grace, and Crown of glory: whereas if we spend the week in slothful ease, and pamper our selves to the full with sensual delights; If we give our hearts liberty to range after worldly vanities, and fix them wholly upon earthly pleasures and profits; if we let our tongues loose to discourse only of sensual and terrene affairs, and never acquaint them with the language of Canaan; and if all our actions being suitable to them both, are wholly employed about temporary objects; then shall we find it impossible on the Lord's day to withdraw them from their common haunt; seeing for want of use, religious exercises will be tedious and unpleasant unto us, and though we with some force bring them to holy duties, yet finding no taste nor delight in them, they will ever and anon steal away, or violently break from us, and roue and range after worldly vanities.
§. Sect. 3 Of special preparation to be used in the Euening before the Lord's Day.
The more special preparation is to be used on the evening before the Lord's day, wherein two things are to be performed. First, we must remove all impediments which might hinder us in our rest and the sanctifying of it: and secondly, we must use the helps which may further us in these holy duties. The main hindrances which must be removed, are two, worldliness, and wickedness. By the former I understand our earthly and ordinary business, worldly cares and cogitations, which if they keep possession in our hearts, they will choke the seed of God's Word, distract us in our prayers and meditations, and make all holy exercises cold, formal, and unprofitable unto us. For the preventing whereof it is much to be desired, that we would (as much as in us lieth, and so far forth as will stand with the necessary duties of our callings) so order and dispose of all our worldly businesses, as that they might be wholly dispatched and settled betimes on the Saturday, whereby we should not only be preserved from encroaching upon the Lord's Day (as it is the practice of many) for the effecting of our worldly affairs, which through our negligence and forgetfulness being left undone, do then press upon us as works of necessity, but also we should have hereby convenient leisure, and fit time for our better preparation unto all those holy and religious duties, which the next day are to be performed. And this is to keep our foot from the Sabbath, namely, from treading upon God's holy ground, and entering rashly upon his right, when as we appoint and set apart an interim of time between our worldly affairs, and those holy duties of the Lord's Day, as it were certain bounds between us and the Mount, to keep us from violating God's Commandment, wherein we are to wean and sequester our hearts from all worldly things, that they may be wholly intent unto holy exercises. In which regard the ancient practice of the Church was very commendable, (and consequently the neglect thereof to be lamented) which ordained that all laboring men, both in husbandry and trades, should give over their work betimes upon Saturday in the afternoon, and resort to the Church, that their bodies being refreshed by rest, and their minds prepared by prayer and meditation, they might be the better enabled to perform the public and solemn duties of God's service the Day following. The which being now neglected, and both Masters and servants taken up with their laborious business, later for the most part, that night then any other in the week, with watching and weariness they are made altogether unfit to perform God's worship, their hearts being full fraught with their worldly affairs, not having had so much leisure as to take a farewell of them; and their heads so drowsy and heavy, that they cannot hold them up from nodding and sleeping, even in that time which is allotted to divine exercises.
§. Sect. 4 That in our preparation we must purge our selves from all sinful corruption.
And as we must thus in our preparation purge our hearts from worldliness, so must we with no less care cleanse them from all sinful wickedness. To which purpose we must search and examine them, if no sins lie lurking in them unrepented of, especially such as most hinder our profiting by the public Ministry, as wrath and maliciousness, (and chiefly against our teachers) filthiness, dissimulation, hypocrisy, prejudice and forestalled opinions, voluptuousness, covetousness, worldliness, and such like. And yet more particularly we must call to our remembrance what sins we have committed the week past, and seriously repent of them; lest continuing in our wicked courses, and cherishing our sins, (as it were) in our bosoms, when we present our selves before God, they move him to abhor us, and our sacrifices of prayer and thanksgiving, and to give us over to be further hardened by the deceitfulness of sin: whereof it will follow, that our hearts becoming fat, our ears heavy, and our eyes shut, we shall hear, and not understand, and see, but not perceive, that we might be healed and converted. And this the Lord required of the Israelites, that they should first wash them, and make them clean, (namely, in turning from their sins by unfeigned repentance) and then approach and come unto him. The which was typically signified by that commandment of washing their clothes, before the giving of the Law; answerable unto which, is the sanctifying and purging of our hearts by faith and repentance from all pollution of sin, before we approach into God's presence to receive his Word. For he will not turn unto us, nor by his gracious promises assure us of his favor, till we turn from our sins; nor suffer the precious liquor of his Word to be corrupted and spoiled, by pouring it into our hearts, whilst they continue in their pollution and uncleanness. Neither are we fit to receive the ambassage of our reconciliation, till we have made our peace with him. For if having offended our brother, we may not approach unto the Altar to offer our gift, till we have first sought to be reconciled unto him; then much less may we presume to offer unto God any religious service, until first by our unfeigned repentance, we have made our peace with him. And if our fallow grounds must be prepared and plowed up before they be sowed, then must we in like manner plow up the fallow grounds of our hearts▪ as the Prophet exhorteth, before they can be fit to receive the seed of God's Word.
§. Sect. 5 That in our preparation we must use all helps which may further us in the sanctifying of the Lord's Day.
Secondly, we must in this preparation use all helps, which may further us in the sanctification of the Lord's Day; as namely, those common means of prayer, reading the Word, and other holy writings, meditation, &c: and more especially we must work as much as may be, longing desires in our hearts after the Lord's Day, that therein we may come into God's holy assemblies, and be made partakers of his holy ordinances; and that we may truly say with David; My soul breaketh for the longing that it hath unto thy judgments at all times. And again, As the Hart panteth after the water-brooks, so panteth my soul after thee, O God: my soul thirsteth for God, for the living God. O when shall I come and appear before God? For if we expect it not with desire, we shall not greatly rejoice in the fruition; if it be not our longing before it approach, it will not when we enjoy it, be our delight. Now to stir up these longing desires after it, we must meditate on the excellency of this Day above all others, seeing God hath consecrated it unto his worship and service as his own peculiar, drawing nearer unto us in all visible signs of his presence, and admitting us to come nearer unto him then at other times. Let us think on the spiritual beauty and bravery of God's House, and of his holy Assemblies graced and adorned with his special favors, and with the light of his countenance, which infinitely excelleth the Sun in brightness and comfort, whereby the Church becometh fair as the Moon, clear as the Sun, and terrible as an army with banners: with which spiritual beauty being wrapped up and ravished, let us cry out with David; O how amiable are thy Tabernacles, O Lord of Hosts! My soul longeth, yea even fainteth for the Courts of the Lord; my heart and my flesh crieth out for the living God, &c. A day in thy Courts is better then a thousand; I had rather be a door-keeper in the House of my God, then to dwell in the tents of wickedness. Let us meditate on the singular privileges which the Lord on this Day imparteth unto us with a liberal hand, admitting us into his Chamber of presence, and communicating himself unto us, by giving us free liberty to speak unto him about all our wants and grievances, and to offer unto him our suits and petitions, with a gracious promise that he will hear and grant them; yea into his Council chamber, where he imparteth unto us all his secrets, and the chief counsels of his Kingdom; and not only causeth the great Charter of our peace, and manifold privileges, to be read and expounded unto us, but also sealeth it by his Sacraments for our own peculiar use. Finally, let us consider of the manifold benefits which the Lord on that Day communicateth unto us. For it is God's Festival, wherein he nourisheth our souls unto life eternal, if we bring a good appetite to this spiritual banquet. It is his great Seal Day, wherein he signeth and sealeth unto us a general pardon for all our sins, and all our spiritual evidences of our heavenly inheritance, both by the privy Signet of his Spirit, and the great Seal of his Sacraments. It is the Day of God's largesse, wherein he bountifully bestoweth upon us the inestimable riches of his spiritual graces; and the day of mustering and training his soldiers in the spiritual warfare, wherein he armeth them at all points with the spiritual armor, and infuseth into them such strength and courage, that they become invincible, and obtain victory over their spiritual enemies. Finally, it is God's market Day, wherein he freely offereth all such wares as are needful for us, without money; and to store us with all provision which shall be necessary for the preserving of our spiritual life, the whole week following. And who would not long after such a market, wherein is assured gain without loss? Who would not beforehand think of all his wants, which he may have supplied so easily and good cheap? And rather then by forgetting them, to live in penury and misery, who would not, before he cometh to this market, seriously consider of his wants? take sure notice of them, and rather then fail by forgetfulness, put them into his Writing-Tables, for the better strengthening of his memory, that so when he cometh to this spiritual market, he may make provision of what he chiefly needeth, and not be to seek when he is to make his bargain?
CHAP. XXXIX.
That the whole Lord's Day must be consecrated unto him, first, by resting on it from all labor and from sin.
§. Sect. 1 That we must spend the whole Day in religious exercises.
ANd these are the duties which are to be performed in our preparation. In the Day it self the main duty is, that we consecrate it as an holy Rest unto God's worship and service; and not in a part only, as it is the practice of many, who think that they have done all required of them, if they have spent some few hours in the public service of God, consuming all the rest of the Day about their own affairs which respect their pleasure or profit; but we must spend the whole Day in holy and religious exercises. For the Lord requireth at our hands, that we remember to keep holy, not some few hours only, but the whole seventh Day; and as he alloweth unto us for our own affairs; not some hours only of every day in the week, but the whole six days: so he reserveth unto himself for his service such a Day as he granteth unto us. In which regard we shall deal deceitfully and ungratefully with God, if we use a double measure in sharing out the time, a shorter in allotting a Day to his service, and a longer for our own worldly employments. But as he alloweth unto us six days, consisting of 24. hours, so we are not to curtall his Day, and to shorten him of his due, but to allow unto his service a Day of like length and continuance, seeing God hath made a plain bargain with us, that he will have a whole Day for his service, as well as we six for our own employments. And therefore as we would think that our hired laborer should deal deceitfully with us, if being hired for a week to do our work, he should labor in our business some few hours every day, and spend all the rest of his time in his own affairs: so will God think of us, if we deal with him after the same manner; neither is it a less odious crime in his eyes to clip his precious time, when we come to pay unto him his due tribute, which he hath given unto us in full weight and measure; then it is unto our Prince, if we offer unto him for payment clipt coin, when we have received it good and currant out of his Mint. And if such a subject deserveth to be hanged and quartered though he payeth his tribute, because he hath paid it in clipped coin; how shall they escape unpunished, who deal no less deceitfully with God himself? Besides, as God requireth, so we profess, that we sanctify a day unto him; and therefore if having consecrated the whole, we do with Ananias keep back a part for our own use, and justify our action, that we have done all we promised, we shall both rob God of his right, and by lying unto the holy Ghost, make our selves liable to the like punishment. Again, such a Day as God observed for his Rest, we must according to his example keep for ours; but he rested from all his labors a whole seventh Day, after he had finished his works, and created nothing anew; and therefore we must rest from our works a whole day, and not a part only. Moreover, as God rested the seventh Day, so he is said to have sanctified it, that is, to have dedicated and consecrated it as holy unto his service. Now as things consecrated to holy uses may not be recalled and reversed in whole or in part, without sacrilegious profanation, because they are no longer in our power, but God's right; so cannot we without theft and sacrilege, take from God, voluntarily and willfully, any part of that time which is consecrated to his service. Finally, the duties of the Sabbath are so manifold and important, as the hearing and reading of the Word, prayer both public and private, meditation on that which we have heard, and upon the works of creation, holy conference, and such like; that the whole day were too short, though it were altogether spent in these religious exercises; and if they be rightly performed as they should be, they will leave us little time for any other employments. Yea, so far ought we to be from imagining that any part of the Day may lawfully be spent about our own business, that we must not think the night it self exempted from divine service and religious duties; for as the six days which God hath allowed us for our own works are natural, consisting of a night as well as of a day, and contain in them full 24. hours, according to that in Genesis, The evening and the morning were the first day; so the Lord's Day containeth in it the like proportion of time, and therefore ought to be wholly spent in the duties of God's service, as farrre forth as will stand with charity and necessity of nature. As we see in the example of David, who in the Psalm appointed for the Sabbath, professeth, that it is a good thing to show forth God's loving kindness in the morning, and his faithfulness in the night; and in Paul, who continued the exercises of Religion, as the preaching and hearing of the Word, and administration of the Sacrament when he was at Troas, even until the break of day which though it were extraordinary in respect of those times of persecution, yet it teacheth us, that the night following the Lord's Day is a part of it, and as it may in like cases be allotted to the public duties of God's service, so ordinarily we should perform in some part of it pious duties of like nature, and in the rest, compose our selves to sleep in such a Christian and holy manner by prayer and meditation, that even as much as may be, our imaginations and dreams may retain some relish and savor of our former religious exercises. Where, by the way we may note, that as the Christian Sabbath is to begin at the dawning of the day, because it was instituted in remembrance of Christ's Resurrection, who was that Sun of righteousness, who brought light and life unto us, by performing and finishing that great work of our Redemption, and not over-night like the Jews Sabbath, which was ordained to put them in mind of the work of Creation; and the rather, because it was fit that there should, upon these diverse reasons, be a difference between their Sabbath and ours; so also it is to continue to the dawning of the next day, as we have formerly shown by Paul's example.
§. Sect. 2 That we must rest from our own works on the Lord's Day.
And thus we see the time of the Lord's Day how long it is to continue: now we are to speak of the duties which ought to be performed in it. And these are all comprised in these two things; first, in observing a Rest, and secondly, in keeping it holy, or in sanctifying this Rest unto God's service. The Rest consisteth in the forbearing, or not doing of our own works, but only in cases of necessity, and when the sanctification of the Lord's Day requireth them, as duties tending to the advancing of God's service, or such works of mercy and Christian charity, as belong to this Day; as the study and pains of the Minister, the travel of the people to places of divine worship, visiting and helping of the sick and distressed, confounding of contentions, and making peace between neighbors, feeding and tending of cattle, and such like. Where, by our own works I understand all our thoughts, words and actions, which simply or chiefly tend to our own profit or pleasure. As first, the works of our callings, of all kinds whatsoever, as all works of husbandry, even in the time of harvest, buying and selling, carrying of burdens, traveling, and such like. Secondly, all kinds of recreations which are not necessary for the preserving of health and life, and tend not to the better fitting and enabling of us for religious duties, but to sensual and carnal delight. Of which sort are walking abroad that we may take the air, or that we may confer one with another, or meditate on the creatures, some bodily exercise in course of physic to refresh the body, and in some cases music, not only vocal by singing of Psalms, which is a duty of the Sabbath, but also on instruments, when as it is used, not for carnal and sensual delight, but to refresh our spirits, and quicken our dull and drowsy hearts and minds, that they may with more cheerfulness return unto the performance of religious and holy duties; in which cases there may at sometimes be the same use of these recreations, (so they be in moderation, in an holy manner, and to these ends) which is of physic, meats and drinks. But from all other recreations which tend only to carnal and sensual delight, we must wholly abstain; first, because the Lord expressly forbiddeth us to do our own pleasure on his holy Day, and contrariwise commandeth us to call his Sabbath our delight, the holy of the Lord, honorable, and that we should honor him, nor doing our own ways, nor finding our own pleasures, nor speaking our own words. Secondly, because they are our own works, from all kinds whereof God's Commandment restraineth us, that we may be wholly devoted to the service of God, and the means which enable us thereunto: yea, they may in some sort be called more our own works, then the works of our callings, because these are more expressly commanded, and are ordinarily more necessary, and more directly tend to God's service then the other; for it is possible to live and serve God without these recreations, but not unless we walk in the duties of our callings. And therefore if these be forbidden on the Lord's Day, then much more the other which are of less use and necessity. Finally, because these worldly recreations do more dangerously and cunningly wind into our hearts, steal them away from holy duties, and distract us in God's service, then the duties of our callings, the works and labors whereof we do not love for themselves, but only as they are means of deriving pleasure or profit unto us, whereas we love these sensual pleasures for themselves, and oftentimes so dote upon them, that we neglect our worldly profit; yea the service of God it self, and the eternal salvation of our souls, that we may enjoy them.
§. Sect. 3 That on the Lord's Day we must abstain from carnal recreations.
Now if any object, that to deprive us of these recreations, is to take away all the joy and comfort of our lives; to this I answer, that it is an objection which altogether misbeseemeth a Christian. For howsoever Infidels and carnal worldlings may rejoice chiefly in them, as having no greater cause of joy and comfort; yet it ought not to be so with the faithful, who should chiefly rejoice in the Lord, and in the pledges and testimonies of his love and favor, in their Communion with him, who is their summum bonum, and chief happiness, and the visible signs of his gracious presence; unto which spiritual joy David exhorteth; Delight thy self in the Lord, and he shall give the desires of thine heart. Of which, he in many places propoundeth himself as an example for our imitation. Secondly, if we be spiritually, and not carnally and worldly-minded, we may make the Lord's Day it self our delight, as he requireth, which if we do, then we shall indeed find sweet delight in the Lord. For what greater delight can there be to a Christian, then to praise God by singing of Psalms, who hath been so good and gracious unto us? then to hear the Word, whereby God assureth us of his favor, and of the pardon of our sins, and receive the Sacrament, whereby it is sealed and assured unto us? then to feast our souls at this spiritual banket, and afterwards meditate on, and peruse our spiritual evidences, whereby the assurance of heavenly happiness is conveyed unto us? then to be assured that we are redeemed out of the hands of all our spiritual enemies, and restored to the glorious liberty of the Sons of God? then to solace our selves in the sweet society of Christ our Bridegroom in his Banketing-house, and to be stayed and comforted with his flagons of wine, apples, and kind embracements? which spiritual joys if we relish not, what doth it but argue a carnal taste and appetite, which we ought to bewail and mortify, and not feed and cherish it with vain sports and worldly recreations, which is to strengthen the flesh against the Spirit, and to put weapons into it hands, whereby it will mortally stab and wound us? But what then, shall our servants have no time of recreation, who have wrought hard all the week? I answer, To them that are wearied with labor, the rest of the Lord's Day is the best and fittest recreation for the refreshing of their bodies; and if they be spiritually-minded, the exercises of the Sabbath before spoken of, are the best recreations for the cheering of the heart and mind. For who can reasonably think when a man is tired with the weeks labor, that violent exercises which are required to many recreations, and bodily labor to the most, should recreate a man more, then an holy and religious rest, hearing the Word, singing of Psalms, holy conferences, and such like, if carnal love did not take away all appetite from these, and supply spirits and strength for the achieving of the other? yea, but we must take our servants as they are, and have some respect to human frailty and infirmity; and though we may persuade them to delight in spiritual exercises, yet in the mean time, till they be alike spiritually-minded with us, we must give them liberty to use those recreations wherein they take pleasure. Well, let it be so, yet is it necessary that the Lord's Day must be the time allotted to these sports? will we lay sacrilegious hands upon this Day which he hath appropriated unto his service, and convert it to our own use and pleasure? and whereas being chief Lord of persons and times, he might have reserved six days for himself, and allowed but one unto us, now that he hath dealt thus graciously and bountifully with us, as to appropriate but one for his own worship, and leave six for our business, shall we think that one too much, and ungratefully encroach upon it? and holding all in Kings service saving a seventh part which is reserved as an acknowledgement of our Sovereigns bounty, who gave us freely all the rest, shall we grudge and repine to pay this due tribute, and greedily seize all into our hands by a false tenure? Finally, shall we think six days too little for those businesses which tend to the good of our bodies, and our momentary estates, and shall we think one too much to be employed for the good of our own, and our servants souls, and for the furthering and assuring of our own and their everlasting salvation? Rather therefore if recreations be necessary for our servants, let us allot some of our own time in the six days for this use, then rob the Lord of any part of his Day, unto which we have no right; and not conclude with this childish, yet devilish sophistry, That seeing of necessity they must have some time for their sports, therefore it must be on the Lord's Day, rather then any of our own. As if we would say, They must needs have some money to spend on their pleasures, and therefore to get it, they must rob by the high-way, or pick other men's purses, but not have a penny of our allowance. Now if those recreations, which at other times are lawful, or of indifferent nature, be on the Lord's Day forbidden as unlawful; then what shall we say of such as are at no time lawful, but simply evil and wicked? In which notwithstanding many that profess Christianity, spend a great part of the Lord's Day, as if they would consecrate a feast to Bacchus or Venus, yea the Devil himself, whose works they are, rather then unto God, who being pure and holy, condemneth and abhorreth these fruits of the flesh, and works of darkness as odious and abominable.
§. Sect. 4 That we must rest from sin of all kinds on the Lord's Day.
Thirdly, our care must principally be on the Lord's Day to abstain from all sin, which above all others is to be esteemed the most servile work, seeing the committing thereof is the base service of the devil, and our own carnal lusts. In which regard, as we must at all times avoid it, so especially on the Lord's Day, which is an holy rest, consecrated to his worship and service, seeing we cannot offer unto him a greater indignity, then to serve the devil in the works of darkness, when we should serve him in the exercises of piety and Religion. And as we are carefully and conscionably to avoid all kinds of sin, so those principally wherewith the Lord's Day is most ordinarily profaned, which being the sins of the times and Country, will by the contagion of evil example, most easily poison and infect us, if we do not warily avoid them. Among these, we may number proud and laborious curiosity in decking and adorning of the body, which doth so wholly take up the time of some, especially of the weaker sex, that they have scarce any leisure for any spiritual exercises, whereby they should privately serve God, and prepare themselves for his public worship in the Congregation. Secondly, excessive and unnecessary feasting, especially of our equals, by which, servants ordinarily are more toiled, then on any other day in the week, and so wholly taken up with these businesses, that they can seldom come to the House of God to do him service. So that as David sometime seemed to envy the happiness of the Sparrowes and Swallows, which had that liberty of coming into the Tabernacle which he wanted: so have these poor Cooks and servants cause, not only to envy them, but even their Masters Hawkes and Dogs, which accompany them to the House of God, when as they, whose souls are no less precious then their Governors, and purchased at as high a rate, even the inestimable price of Christ's Blood, are constrained to stay at home with hungry and starved souls, for want of spiritual food, that they may provide superfluity and abundance of corporal meat for the pampring of the flesh. And with this excessive cheare we may also reckon immoderate eating and drinking of ordinary meats and drinks; for as surfeiting and drunkenness are never seasonable, but are always unlawful, and to be shunned as works of the flesh; so above all other times upon the Lord's Day, as being not only in themselves sinful, and works of darkness, but also notable impediments, which disable us unto all holy duties, whilst oppressing the heart, surcharging the stomach, and filling the head with drowsy fumes, they make us more fit to sleep, then either to pray, or hear, or meditate, or to perform any other duty of God's service. And unto these we may add dispatching of slight businesses, which are thought scarce worth the while upon the week days, as unnecessary journeys, and idle visitations, casting up our accounts, and setting our reckonings straight, carrying home of work done the week before, giving directions and instructions to our servants for the dispatching of their business the week following, and such like.