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Of Questions concerning Temperance.
TEmperance is a vertue, that moderateth appetite or lust. And this modera∣tion of appetite, stands in foure things.
Concerning the Moderation of Appetite in the vse of Riches, there are two maine Questions.
The Answer of this Question is the rather to be considered, because this doctrine right∣ly conceiued and vnderstood, serues greatly for the direction of the whole course of our liues vnto the ende. Here therefore I will first set downe the Ground of the Answer, and then the Answer it selfe.
The Ground of the Answer, I propound in fiue Rules.
I. Rule. We must consider, that riches and goods, are of two sorts: some are necessarie, some are more then necessarie, which the Scripture calls Abundance.
Goods and riches are two waies necessa∣rie; necessarie to nature, or necessarie to the person of a man. Goods necessarie to nature, are those, without which nature and life can∣not be well preserued; and these are most
needefull. Necessary in respect of a mans per∣son, are those goods, without which a mans state, condition, and dignitie wherein he is, cannot be preserued.
Now Riches more then necessarie; I terme those, without which both the life of man, and his good estate, may well be preserued. And whatsoeuer is besides them, is necessary. For example. To the calling of a Student, meat, drinke, and cloth, are necessarie in re∣spect of nature; besides these, other things, as bookes, and such like, are also necessarie for him, in respect of his condition and place.
II. Rule. Things and goods, are to be iudged necessarie and sufficient, not by the affection of the couetous man, which is vnsa∣••••able, but by two other things; the iudge∣ment of wise and godly men, and the exam∣ples of sober and frugall persons.
III. Rule. We must not make one measure of sufficiencie of goods necessarie for all per∣sons; for it varieth, according to the divers conditions of persons, & according to time and place. More things are necessarie to a publicke man, then to a priuate; and more to him that hath a charge, then to a single man.
IV. Rule. That is to be iudged necessarie, which in some short time to come may be needefull, though it haue no present vse. For example; the dowrie that a father giues to his daughter at the day of mariage, though it be not presently needefull, yet because in short time it may be necessarie, therefore it is to be
reputed amongst necessarie goods.
V. Rule. We our selues doe often erre in iudgement, in determining of things neces∣sarie and sufficient for our selues: & therfore when men seeke things competent & neces∣sarie, they must alwaies pray to God, to giue them that, which he knowes in his wisdome, to be meete and necessarie, not prescribing a measure vnto him.
I come now to the Answer of the Questi∣on, which is twofold.
The first is this. Man may with good con∣science, desire and seeke for goods necessa∣rie, whether for nature, or for his person, ac∣cording to the former rules; but he may not desire and seeke for goods more then neces∣sarie; for if he doth, he sinneth. The reasons of this answer are these.
First, Deut. 17. 16. 17. the commandement is giuen to the King, that hath most neede of abundance, that he should not multiply his horses or his siluer or his gold. That which the King may not doe, the subiects ought much lesse to doe; & therfore they are not to multi∣ply their goods. For this cause it is a great fault in subiects, remaining (as they be) subiects, to seeke to attaine to the riches of Princes. A∣gaine, Paul saith, 1. Tim. 6. 8. Hauing foode and raiment, let vs be ther••ith content. Besides that, in the petition, Giue vs this day, &c. we craue but onely bread for our substance, that is meete to preserue vs for nature, in that calling wherein we serue God day by day.
The prayer of Agur is, that God would giue him foode conuenient for him, or (as the wordes signifie) bread of his statute, that is, which God in his counsell had appointed and ordained for him, Prov. 30. 8.
Secondly, seeking of abundance is a ha∣zard to the saluation of the soule, by reason of mans corruption. Therefore, Matth. 13. Riches are called thornes, that choke the word of God sowen in the heart. And 1. Tim. 6. 9. They that will, that is desire to be rich, and content not themselues with things necessa∣rie, fall into the snare of the Deuill.
Thirdly, seeking of abundance, is a fruite of diffidence in the prouidence of God. Now all frutes of vnbeleefe must be cut off; we must not therefore desire more then ne∣cessarie.
In the next place, for the better clearing of this doctrine, the Obiections of Couetous men are to be answered.
Obiect. I. Good things are to be sought for; but abundance is a good thing, and a blessing of God. Ans. Good things are of two sorts. Some are simply good, that is to say, good both in themselues and to vs; as re∣mission of sinnes, holinesse, righteousnesse, and life euerlasting in the kingdome of hea∣uen, and such like: these may we desire, and seeke for. Som again, are good onely in part, which though they be good in themselues, yet are not alwaies good to vs. Of this kind is
abundance of riches, and store of wealth more then necessarie for nature and person. For which cause, riches in abundance, are as the knife in the hand of a child, likely to hurt, if it be not taken away; because they are (in some men) occasions of sinne, vnlesse God in mercie preuent and hinder them. And for our selues, what know we, whether God will keepe and preserue vs from sinne, when we seeke and labour for abundance?
Obiect. II. It is the promise of God, that riches and treasures shall be in the house of the iust, Psal. 112. 3.
The answer is two-fold. First, riches in Scripture sometimes, doe signifie only things sufficient and competent, and of them is that place to be vnderstood. To this purpose Dauid saies, that a small thing, that is, a com∣petent and meane portion, though but very little, is to the iust man better then great riches to the wicked and mightie, Psal. 37. 16. And whereas Dauid in another place affirmeth, that nothing shall be wanting to them that feare God, Psal. 34. 9. and againe, They which seeke the Lord shall want nothing that is good: the pla∣ces are to be vnderstood with exception of the crosse & correction, in this sort; that they shall haue competencie, vnlesse the Lord in∣tend to chastice and correct them by want. Secondly, if by riches Dauid there meaneth abundance, the words must be vnderstood with this condition; if they be for their
good. For so all promises of temporal things must be limited with exception, partly of Gods glory, kingdome, and will, and partly of our good and saluation.
Obiect. III. We must doe good to the poore, to the Church, to the common wealth, and we must also leaue somewhat to poste∣ritie. I answer: we may not doe euill that good may come thereof. Againe, euery man is accepted of God, according to that he hath, and not according to that he hath not, if there be a ready mind, 2. Cor. 8. 12. And the end of a mans calling, is not to gather riches for himselfe, for his familie, for the poore; but to serue God in seruing of man, and in seeking the good of all men; and to this end, men must apply their liues and labours.
Obiect. IV. We are called to imitate the Ante, Prov. 6. & 13. which gathers in one season, for her reliefe in another. Ans. The Ante gathers in sommer, only things neces∣sarie; she doth not, by the instinct of nature, seeke superfluitie and more then is necessa∣rie.
This doctrine serues to direct and in∣forme almost all the world, to beate downe the wicked practise of the vsurer, & to teach euery one of vs, to moderate our care in things pertaining to this life.
The Second part of the Answer is this: If God giue abundance, when we neither de∣sire it, nor seeke it, we may take it, hold and
vse it as Gods stewards. Abraham & Ioseph of Arimathaea, are commended for their ri∣ches, and yet they obtained them not by their owne seeking, and moiling, after the manner of the world; but walking in their callings, God in his providence blessed and multiply∣their wealth. For further proofe of this an∣swer consider but one only place, Act. 5. 4. Where Peter saies to Ananias, When it remai∣ned, appertained it not vnto thee? and when it was sold, was it not in thy power? These words import thus much; that if we haue possessions and a∣bundance, we may with good conscience in∣ioy them as blessings and gifts of God.
Against this doctrine it is alleadged first, that our Sauiour saies, It is a hard thing for him that hath riches, to enter into the kingdome of God, Matt. 19. 23. Ans. The place is to be vnderstood of them, that trust in their riches, as it is expounded, Mark. 10. 24.
Secondly, it is obiected, we must forsake all and become Christs disciples, by the com∣mandement of Christ, Luk. 14. 26. Ans. A man must forsake al, not simply, but in regard of the daily disposition and preparation of his mind; and so a man ought to forsake the things that are dearest vnto him, because he must haue his minde resolued to forsake them. Againe, man must be content to part with all, not onely in affection, but actually, when it commeth to this point, that either he must loose them, or renounce Christ.
Thirdly, it is alleadged, that Riches are called vnrighteous, Luk. 16. 9. Make ye friends of vnrighteous Mammon: therefore it seemes we may not haue them. Ans. Mammon, is called Mammon of iniquitie, not because it is so in it selfe, but because it is so in the com∣mon vse, or rather abuse of wicked men: and that in sundrie respects. First, because it is commonly (though not alwaies) vniustly gotten: for it is a hard thing to become rich without iniustice. Secondly, it is made ordi∣narily, among sinnefull men, an instrument of many euills. Thirdly, euill gotten goods, are vniustly possessed, and no man can be truly tearmed rich, that vniustly possesseth riches.
The Answer to this Question, I propound in foure Rules.
I. Rule. They which haue riches are to consider, that God is not only their soueraigne Lord, but the Lord of their riches, and that they themselues are but the stewards of God, to em∣ploy and dispense them, according to his will. Yea further, that they are to giue an account vnto him, both for the hauing and vsing of those riches, which they haue and
vse. This Rule, is a confessed truth. In the pe∣tition, when we haue bread in our houses & hands, yea which is more, in our mouthes; when we are in the vse of the creature, euen then are we taught to say, Giue vs this day our daily bread, to signifie, that God is our soue∣raigne and absolute Lord, and that when we haue the creatures, we haue no vse of them, vnlesse he giue it vnto vs. Againe, the com∣mandement, Luk. 16. 2. Giue an account of thy stewardship; pertaines to all men that haue ri∣ches, though it be but meate and bread.
II. Rule. We must vse speciall modera∣tion of minde, in the possessing and v∣sing of riches, & be content with our estate, so as we set not the affection of our heart vp∣on our riches, Psal. 62. 10. If riches increase, set not your heart vpon them; that is, place not your loue and confidence in them; be not puffed vp with pride and ambition, because you are rich, Luk. 6. 24. Woe be to you that are rich: that is, that put confidence in your ri∣ches, Matth. 5. 3. Blessed are the poore in Spirit. Now pouertie of Spirit is, to beare pouertie with meekenes, patience, and obedience, as a crosse imposed by God. And in this sense, the rich man may be said to be poore in spi∣rit, if he bestoweth not his loue and confi∣dence vpon his wealth, but in affection of heart is so disposed, as if he were not rich, but poore. And this pouertie is necessarie euen in the middest of wealth, because it will
restraine the furie of the vntamed and vnru∣ly affection. Againe, Christ saith, Matth. 10. 39. He that looseth his life for my sake, shall find it. Loosing there mentioned, is not an actuall loosing, but (as before) a disposition or pre∣paration of the heart to loose, for Christs sake, (if neede be) the dearest thing we haue, that is our life. And againe, Luk. 14. 26. If a∣ny man come to me, and hate not father and mo∣ther,—yea and his owne life also, he cannot be my Disciple. That place is not spoken of actu∣all, but of habituall hatred. And this stands in a readinesse and inclination of the heart to hate (if neede be,) father and mo∣ther, yea our owne life for Christ and the Gospels sake. To this purpose the Apostle saith, They that buie, must be as though they pos∣sessed not, 1. Cor. 7. 30. that is, in respect of mo∣deration of the affection, and the disposition of the heart. For otherwise, it is the Law of nature, that he that buies must possesse.
Example of this moderation of the affe∣ction, we haue in Moses, who esteemed the re∣buke of Christ, greater riches then the treasures of Egypt, Hebr. 11. 26. And in Dauid, who though he were a King, and a Lord in the earth, yet saith of himselfe, that he was but a pilgrime and soiourner in it, as all his fathers were, Psal. 39. 13. And he speakes this in re∣spect of the affection of his heart, and mode∣ration thereof, because he did not fixe the same vpon abundance. And of Paul, who
professeth in this manner, I haue learned to be full, and to be hungrie: in all things I am instru∣cted, * 1.1 or entred in this high point of Christi∣an practise, to be hungrie and to be full, Philip. 4. 12. In which text, two things are set down. First, that Christian moderation or content∣ment, is a high mysterie; yea that it requires much skill & arte to know, how to be poore and how to be rich. Secondly, that himselfe was a learner of this art, and that he had bin but entred and initiated into the knowledge thereof.
Now, that this Moderation of minde may be learned and practised, we must remember that two especiall meanes are to be vsed. First, we must labour to be able to discerne betweene things that differ, Philip. 1. 10. How is that? by iudging aright betweene ri∣ches temporall, and the true riches, that will make a man rich before God. This gift of discerning was in Moses, who vpon a right iudgement in this point, accounted the re∣buke of Christ, greater riches, then the trea∣sures of Egypt, Hebr. 11. 26. In Dauid, who saies, that the Lord was his portion, when he was a King, and euen in the middest of his ri∣ches, Psal. 119. 57. In Paul, who esteemed the best things that were, but base, yea drosse and dung, that he might winne Christ, Phil. 3. 8. The Second meanes of Moderation is, to consider that we are in this world, as pil∣grimes and straungers, 1. Pet. 2. 11. that the
best of vs brought nothing into the world, neither shal (whē we dy) carry ought out of it.
III. Rule. We must, vpon the calling of God, forsake our riches, and all that we haue in this world, not onely in disposition of minde, but in deede.
The word of God teacheth, that there be three Cases, wherein a man is indeede to for∣sake all.
I. If he be extraordinarily and immedi∣ately called, to publish the Gospel to all na∣tions. This was the case of the Apostles and Euangelists, who in regard of their calling, at least for vse, forsooke all that they had, Matth. 19. 27.
II. In the Case of Confession; when for professing the name of Christ, a man is depri∣ued of them in the daies of triall. Thus when our Sauiour saith, Whosoeuer he be that forsa∣keth not all that he hath, &c. Luk. 14. 33. the words are spoken of all beleeuers, in the Case of Confession, when they are called by God vnto it; and therefore S. Matthew explaines it thus; Whosoeuer &c. for my names sake, he shall receiue, &c. Matth. 19. 29.
III. When in the time of persecution, famine, or warre, the necessitie is so great, that it requires present releefe, which can no other way be had, but by giuing and selling the goods that a man hath. In Psal. 112. 9. the good man is saide to disperse to the poore; this dispersing must not be vnderstoode of all
times, but in case of extreame neede. Again, when Christ saies, Luk. 12. 33. ••ell al that thou hast; this cōmandement must be limited: for a man is not boūd to sel al at al times, but in the time of great and vrgent necessity. Thus the christiās in the Primitiue Church, in the daies of imminent persecution, sold all their pos∣sessions, Act. 2. And so Paul acknowledgeth, that the Church of Corinth releeued the Church of Macedonia, euen beyond their a∣bilitie, in the daies of extremitie that was in that Church, 2. Cor. 8.
Here, another Question may be mooued; Whether a man may voluntarily, and of his owne accord, giue away all his goods, liue vpon almes, and giue himselfe to fasting and praier?
Ans. He may in Popish conceit giue him∣selfe (in this sort) to voluntarie pouertie, which they hold to be lawfull, and (which is more) a state of perfection. We on the con∣trarie doe answer, that this practise is in no sort lawfull, vnlesse a man haue speciall cal∣ling and warrant from God so to doe. For first, the Law of nature sets downe and pre∣scribes distinction of possessions, and propri∣etie of landes and goods, and the Gospel doth not abolish the law of nature. Againe, the same distinction and proprietie, is allow∣able by the written Law of God. Salomon teacheth, Prou. 5. 15. that a man must let his waters flow out of his cisterne, but he must keepe
the fountaine to himselfe. And, Prou. 10. 22. It is the blessing of God to be rich, and he addeth no sorrowes to it. Men must not therefore volun∣tarily forsake their riches, and so bring sor∣row to themselues. Besides that, Agur praies against pouertie; Giue me (saith he) neither po∣uertie, nor riches, Prou. 30. 8. Dauid makes it a curse, to be a begger; Psal. 109. 10. and he neuer saw the righteous mans seede begging their bread, Psal. 36. 25. Our Sauiour Christ biddes him that had two coates, not to giue both a∣way, but one, Luk. 3. 11. And Paul saies, It is a more blessed thing to giue, then to receiue, Act. 20. 35. Therefore he biddes euery man to la∣bour with his owne hands, that he may neede nothing: that is, that he may not neede the re∣leefe and helpe of any man, or of anything, 1. Thess. 4. 11, 12.
But it is alleadged to the contrarie, Matth. 19. 21. If thou n ilt be perfect, sell all. Ans. The wordes are a personall and particular com∣mandement. For this young Prince, whome Christ speakes vnto, was called to become a Disciple of Christ, and to preach the Gospel, Luk. 9. 59. And the commandement is not giuen generally to all men, but particularly to him alone: and we cannot make a gene∣rall rule of a speciall commandement or ex∣ample. Againe further, it was a commande∣ment of speciall triall.
Secondly they alleadge, Matth. 10. 9. Pos∣sesse neither gold, nor siluer, nor money in your pur∣ses.
Ans. That commandement was tempo∣rall, and giuen to the Disciples, but onely for the time of their first embassage into Iurie, as appeares in the 5. v. where Christ bids them not to goe yet into the way of the Gentiles. And the commandements of their first em∣bassage, were reuersed afterward, Luk. 22. 36. Considering then that it belonged onely to their first embassage, when they preached to the Iewes, it was not giuen them for all times.
IV. Rule. We must so vse and possesse the goods we haue, that the vse and possession of them, may tend to Gods glorie, and the sal∣uation of our soules. Rich men must be rich in good workes, and togither with their ri∣ches, lay vp a good foundation in consci∣ence, against the euill day, 1. Tim. 6. 18.
For the better pactizing of this rule, take these three cautions.
I. We must seeke to haue Christ, and to be in him iustified and sanctified: and beeing in him, then shall we in him and by him, haue the holy vse of all that we haue.
Some will say; Infidels haue the vse of ri∣ches. Ans. They haue indeed, and they are to them the gifts of God: Yet they so inioy them, as that before God they are but vsur∣pers. They be gifts of God in regard of Gods giuing, but they are abuses and thefts in re∣gard of their receiuing, because they receiue them not as they ought. A father giues a gift
vnto his child, vpon condition that he shall thus and thus receiue it; now the child steales the gift that is giuen him, and therefore hath it not in that manner, that his father would he should haue it. In like manner doe Infidels steale and vsurpe the blessings of God, to which they haue no iust title, themselues be∣ing out of Christ, neither doe they vse them in that manner, which God requireth, sancti∣fying them by the word and prayer, 1. Tim. 4. 5.
II. We ought to pray to God, that he would giue vs his grace, rightly to vse our ri∣ches to his glory, and our own saluation. For Riches and other temporall blessings, to sin∣full mē that haue not the gift to use thē wel, are dangerous, euen as a knife in the hand of a child. They are thornes, and choake the grace of God, they keepe those that trust in them, from entrance into the kingdome of heauen. Yea they are the deuills snare, where∣by he catcheth the wicked, & holdeth them in it at his will and pleasure.
III. Our riches must be emploied to ne∣cessarie vses. These are First, the mainte∣nance of our owne good estate and conditi∣ons, Secondly the good of others, specially those that are of our family or kindred, 1. Tim. 5. 8. He that prouideth not for his owne, and namely for them of his houshould, he denieth the faith, and is worse then an Infidell. Thirdly, the releife of the poore, according to the state
and condition of euery man. Fourthly the maintenance of the Church of God, and true religion, Prov. 3. 9. Honour God with thy riches. Fiftly, the maintenance of the common wealth: Giue tribute (saith Paul) to whome tri∣bute belongeth, Rom. 13. 7. And giue vnto God, saith Christ, the things that are Gods, and vnto Casar, the things that are Caesars, Matt. 22. 21. Thus much touching the moderation of the appetite in the vse of riches.
In the second place follow those Questi∣ons, that concerne the Moderation of our Appetite, in the vse of Meate and Drinke. Concerning which, there are principally two; the answer to the first whereof is the ground of the second.
Ans. There is a distinction and difference of Meates, to be obserued in sundrie respects.
I. In respect of man, for healths suks. Paul counselleth Timothie; Drinke no more water, drinke a little wine, 1. Tim. 5. 23. In which it is plaine, that there is a distinction of meates
approoued and commended for man. For euery kinde of foode fittes not euery bodie: meates therefore are to be vsed with diffe∣rence. Man was not made for meate, but meate for man.
II. In respect of scandall. Some are not to be vsed at some time, and some are at the same time to be eaten. Thus Paul profes∣seth, that rather then he would offend his brother, he would eate no flesh while the world endureth, 1. Cor. 8. 13. And in Rom. 14. he di∣sputes the point at large, touching the di∣stinction of meates, that is to be obserued, in regard of offending them that are weake.
III. There is a distinction to be made, in respect of civill and politicke order; when for the common good of societies, certaine kindes of meates for certaine seasons of the yeare are forbidden. Thus in our commō wealth, there are appointed daies of flesh, & daies of fish, not in respect of conscience, but in regard of order, for the common good of the countrie.
IV. There is a difference of meates, which ariseth vpon the bond of conscience, so as it shall be a sinne to vse or not to vse this or that meate. Touching this difference; Before the flood, the Patriarches (in all likelihood) were not allowed flesh, but only hearbs, and the fruit of the ground, Gen. 1. 29. After the flood, flesh was permitted, but blood forbid∣den, Gen. 9. 3. 4. From that time there was
commanded a dististinction of meates, wher∣of some were cleane some vncleane; which distinction stood in force till the death of Christ, and that in conscience, by vertue of diuine Law. But in the last daies, all diffe∣rence of meates in respect of obligation of the conscience, is taken away; and a free vse of all is giuen in that regard.
This the Scripture teacheth in many pla∣ces, Act. 10. 15. The things that God hath puri∣fied, pollute thou not. Peter in these words tea∣cheth, that all meats in the new Testament in regard of vse, were made cleane by God, and therefore that no man by refusall of any kind of meates, should thinke or make them vn∣cleane. Againe, Rom. 14. 17. The kingdome of God is not meate or drinke, but righteousnes, peace and ioy in the holy Ghost. For whosoeuer in these things serueth Christ, is acceptable to God and ap∣prooued of him. Hence it appeareth, that in the Apostles iudgement, meat and drinke doth not make any man accepted of God, whe∣ther he vseth or vseth it not, but the worship of God is it that makes man approoued of him. To the same purpose it is said, 1. Cor. 8. 8. Meat doth not commend vs vnto God. Again, Col. 2. 16. Let no man condemne you in meat and drinke, &c. ver. 20. If ye be dead with Christ, why as if ye liued in the world, are ye burdened with Traditions, as Touch not, Tast not, Handle not? All which perish with the vsing. Here, Paul would not haue the Collossians burdened
with rites and Traditions concerning meats, so as if they vsed them not, they should in cur the blame and condemnation of men: but he would haue them to vse them freely and in∣differently. And his reason is double; First, because they were now freed in conscience, from the bond of the Ceremonial law touch∣ing meats; and therefore they were in con∣science much more freed from mens lawes. Secondly, because these traditions are not the rules and commandements of God, but the doctrine and precepts of men. Further∣more, Paul in 1. Tim. 4. 3. foretells, that there should be many in the latter daies, that should command to abstaine from meates. To which place the Papist answers, that that was, because such persons taught, that meats were vncleane by nature. But the words are simply to be vnderstood, of meates forbidden with obligation of the consci∣ence; and the text is generall, speaking of the doctrine, not of the persons of those men; nor in ciuill respects, but in regard of the bond of conscience. Lastly, it is a part of Christian libertie, to haue freedome in conscience, as touching all things indifferent, and therefore in regard of meates.
To this doctrine, some things are opposed, by them of contrarie iudgement.
Obiect. I. Princes doe make lawes, and in their lawes do forbidde meates and drinkes, and they must be obeyed for consciēce sake,
Rom. 13. 5.
Ans. They doe so; but all these lawes are made, with reseruation of libertie of consci∣ence, and of the vse of that libertie to euery person. But to what end then (will some say) are lawes made, if they be made with reser∣vation? Ans. The scope of them is, not to take away, or to restraine libertie, or the vse of li∣bertie in conscience, but to moderate the o∣vercommon and superfluous outward vse. As for that text, Rom. 13. 5. It is to be vnder∣stood for conscience sake, not of the law of the Magistrate, but of the law of God, that bindes vs to obey the Magistrates law.
Obiect. II. There was blood and things strangled forbidden, in the counsell at Ieru∣salem, after Christs ascension, Act. 15. Ans. It was forbidden onely in regard of offence, & for a time, so long as the weake Iewe remai∣ned weake, not in regard of conscience. And therfore afterward Paul saies, that all things euen blood it selfe was lawfull, though not expedient in regard of scandall, 1. Cor. 6. 12. And to the pure all things are pure, Tit. 1. 15.
Obiect. III. Papists make lawes, in which they forbidde some meats, onely to restraine concupiscence. Ans. Then they should forbid wine, as well as flesh. For wine, spices, and some kindes of fish, which they permit, are of greater force to stirre vp lust, then the vse of flesh. And hence it is, that Saint Paul exhorts men not to be drunke with wine, wherein is
excesse, Eph. 5. 18. Againe, I answer, that Iust may be restrained by exhortation to tempe∣rance, without prohibitory lawes for the obligation of the conscience, which are flat against Christian libertie.
Vpon this Answer a further Question may be made.
Whether a man may with good conscience eate flesh at times forbidden?
Ans. There are two kinds of eating; eating against the Law, and besides the law.
Eating against the law is, When a man cats, and by cating hinders the ende of the law, contemns the authoritie of the law-ma∣ker, frustrates the law it selfe, and withall, by his eating, giues occasion to others to doe the same. This eating is a flat sinne against the fift commandement. For it is necessarie, that the Magistrates laws should be obeyed in all things lawfull. Heb. 13. 17. The master and the parent, must be obeyed in all lawfull things, much more the lawes of Magistrates.
Eating beside the law, is, when a man eats that, which the law mentioneth and forbid∣deth, but not hurting the law. And that a man may thus eate, sundry cautions are to be ob∣serued. I. This eating must be vpon iust cause in a mans owne selfe. II. It must be without contempt of the lawmaker, and with a loy∣all mind. III. It must be without giuing of∣fence to any, by his bad example. IV. When it doth not hinder the maine end of the law.
V. When the eater doth subiect himselfe to the penaltie, voluntarily and willingly. In this eating, there is no breach in conscience, neither is it a sinne, to eate that which the law forbiddeth. For man hath free libertie, in conscience, to eat that which he doth eate. Now, if he vse his libertie, and hurt no law, obseruing these cautions, his eating is no sinne. For example. It was Gods law, that the Priests only should eat the shew-bread. Now Dauid vpon a iust cause in himselfe, (all the former cautions obserued) eates the shew-bread and sinnes not; because his conscience was free in these things; and therefore Da∣uids eating was not against the Law, but onely beside the law.
Ans. That we may so doe, some things are to be done before we eate, some in eating, & some after our eating.
The thing that is to be done before our ea∣ting, * 1.2 is the Consecratiō of the food, that is, the Blessing of the meates which we are to eate,
1. Tim. 4. 5, Euery creature of God is sanctified by the word of God, and prayer. By sanctification there, is not meant that, whereby we are san∣ctified by the holy Ghost: neither that, wher∣by the bread and the wine is halowed in the Sacrament of the supper. But it is this; when we are assured, that the creature is made so free, and lawfull to vs, in respect of our vse, that we may eate it freely, and with good conscience. By the word of God, Paul meanes the word of creation, mentioned in Gen. 1. 28. 29. & repeated, Gen. 9. 3. as also the word of God touching the libertie of conscience, namely that to the pure all things are pure, Tit. 1. 15. It is further added, and prayer, that is prayer grounded vpon the said word of crea∣tion, and the doctrine touching Christian li∣bertie; whereby wee pray for grace to God, that we may vse the creatures holily to his glorie.
The reasons, why this sanctification of our meat is to be vsed, are these. First, that in the vse of it, we may lift vp our hearts vnto God, and by this meanes, put a difference between our selues and the brute beasts, which rush vpon the creatures, without sanctifying of them. Secondly, that we may be admonish∣ed thereby, touching the title we haue to the creatures, which beeing once lost by the fall of Adam, is restored vnto vs again by Christ. Thirdly, that it may be an assured testimony to our heartes, that we may vse the creature
with libertie of conscience, when we doe vse it. Fourthly, that we may be sanctified to the vse of the creature, as it is sanctified to vs, to the end, that we may vse it with temperance, and not abuse it. Fiftly, that when we vse the creature, we may depend on God for the blessing of it, to make it our nourishment. For no creature can nourish of it selfe, but by Gods commandement, who as Dauid saith, Psal. 145. 16. Openeth his hand, and filleth all things liuing of his good pleasure. And in bread, we must not consider the substance onely, but the staffe, which is the blessing of God vpholding our bodies. Sixtly, that we may not grow to securitie, forgetfulnes, and con∣tēpt of God, & so to prophanes in the vse of our meates and drinkes, as the Israelites did; which sate downe to eate and drinke, and rose vp to play.
Now besides these Reasons, we haue also the Examples of holy men. This blessing of the meat, was so knowne a thing of auncient times, that the poore maides of Ramath-zo∣phim, could tell Saul, that the people would not eate their meate, before the prophet came, and blessed the sacrifice, 1. Sam. 9. 13. Christ in his owne family, would not eate of the fiue loaues and two fishes, till he had looked vp to heauen and geuen thankes. Mar. 6. 41. Paul tooke bread in the shippe, and gaue thanks in the presence of all that were with him. Act. 17. 35.
The Vse of the first point is. I. By this doctrine, all persons are taught, but specially gouerners of others, as Masters of families & Parents; neuer to vse, either meates or drinkes or any other blessing, that they receiue at the hands of God, but with praise & thanks∣giuing. For this which is said of meates and drinkes, must be inlarged also to the vse of a∣ny benefite, blessing, or ordinance, that we take in hand, to vse or inioy. II. Though we doe not simply condemne, but allow of Hal∣lowing of Creatures, yet we detest Popish consecration of salt, creame, ashes, and such like. First, because Papists halow them for wrong endes, as to procure by them remissi∣on of sinnes, to driue away deuills, &c. Se∣condly, because they sanctifie creatures without the word; yea though they doe it by praier, yet it is praier without the word, which giueth no warrant thus to vse the creatures, or to these endes; and therefore of the same nature with magical inchantments. Thirdly, if the creature must be sanctified for our vse, before we can vse it, then we our selues must be sanctified both in soule and bodie, before we can be sitte for the vse and seruice of God. Looke as the creature, by the hand and prouidence of God, is presen∣ted before vs to serue vs; so must we beeing strengthned and nourished by the same giue vp our-selues, soules, and bodies, to serue and honour him. Yea our sanctify∣ing
of the creature to our holy vse, should put vs in minde of sanctifying our selues to his glorie. So soone as the Prophet Esay was sanctified by God vnto his office, then he ad∣dressed himselfe and not before, and said, Lord, I am here, Esa. 6. 8. and so we our selues, before we can performe any acceptable du∣tie vnto God, must be purged and clensed. The sonnes of Aaron would not doe this ho∣nour vnto God, by sanctifying his name be∣fore the people, and therefore God glorified himselfe in their death, and temporall destru∣ction, Leuit. 10. 2. And when Moses the ser∣uant of God, failed in the sanctification of his name, by the circumcision of his sonne; Gods hand was vpon him to haue destroied him. This point is duely to be obserued of all, but principally of such as are appointed to any publike office; if they will serue God therein with comfort and incouragement, they must first labour to be sanctified before him, both in their soules and bodies.
I come now to the second thing, required * 1.3 for the right and lawfull Vse of meates and drinkes, namely, a Christian behauiour while we are in vsing them.
For the better vnderstanding whereof, we are to consider two points. First, what we may doe; and then, what we must doe in v∣sing the creatures.
I. Touching the former. We may vse these gifts of God, with Christian libertie: and how is that? not sparingly alone, and for meere necessitie, to the satisfying of our hunger, and quenching of our thirst, but also freely and liberally, for Christian delight and pleasure. For this is that libertie, which God hath graunted to all beleeuers. Thus we read, that Ioseph and his brethren with him, did eate and drinke together of the best, that is, li∣berally, Gen. 43. 34. And to this purpose Da∣uid saith, that God giueth wine, to make glad the heart of man, and oyle to make the face to shine, as well as bread to strengthen the bodie. Psal. 104. 15. And the Lord threatneth to bring a punishment vpon his people, Agg. 1. 6. in that he would giue them his creatures indeede, but such a portion of the, as should onely supplie their present necessities, and no more. Ye shall eate (saith he) but ye shall not haue enough: ye shall drinke, but ye shall not be filled. Againe, we read that Levi the Publi∣can, made our Sauiour Christ a great feast in his owne house. Luk. 5. 29. At the marriage in Caua a towne of Galile, where Christ was present, the guests are said, according to the manner of these countries, to haue drunke li∣berally. Ioh. 2. 10. And at an other place, in supper time, Marie is saide to haue taken a boxe of pretious and costly oyntment, and to haue annointed his feete there with, so as the whole house was filled with the sauour of the oint∣ment.
Ioh. 12. 3. Iudas indeede thought that expense which shee had made superstuous, but Christ approoues of her act, and com∣mendeth her for it.
I adde further, that by reason of this liber∣tie purchased vnto vs by Christ, we may vse these and the like creatures of God, with Ioy and reioycing. This is the profit that redoun∣deth vnto man, in the vse of them, that he eate and drinke, and delight his soule with the profit of his labours. Eccles. 2. 24. The practise hereof we haue in the Acts, ch. 2. v. 46. where they of that Church that beleeued, are saide to eate their meate together with gladnesse, and singlenesse of heart. And yet this reioycing in the creatures, must be limited with this clause; that it be, in the Lord: that is to say, a hurtlesse and harmelesse ioy, tending to the glorie of God, and the good of our neigh∣bour. This condemneth the common pra∣ctise of the world, who solace and delight themselues in the vse of Gods creatures, but so, as with their ioy is ioyned the ordinarie traducing of the Magistrate, Minister, and those that feare God, and will not run with them to the same excesse of riot. 1. Pet. 4. 4.
II. The second point is, what we must doe, when we take the benefit of Gods cre∣atures; a matter of great consequent in the liues of men. And it is this, that we vse our li∣bertie in the Lord, and whether we eate or eate not, we must doe both to the Lord. Rom.
14. 6. This is done by labouring, both in ea∣ting, and in abstinence, to approoue the same vnto God, vnto his Saints, and vnto our own consciēces. Wherein appeareth a mani∣fest differēce between the wicked & the god∣ly man. For the one, when he eateth or drin∣keth, he doth it in the Lord, and to the Lord; the other, doth it not to the Lord, but to himselfe, that is, to the satisfaction & con∣tentment of his owne carnall delight and pleasure.
That a man may eate to the Lord, there are foure things distinctly to be obserued.
I. That in our eating, we practise Iustice. Salomon saith, The bread of deceit, that is, got∣ten by vnlawfull meanes, is sweet vnto a man: but afterward, his mouth shall be filled with gra∣vell. Prov. 20. 17. And Paul giues a rule to the Church of Thessalonica, that euery man should eate his owne bread: that is, the bread which is procured and deserued, by his owne iust and honest labour, 〈◊〉〈◊〉. Thess. 3. 2. This first thing, serues to checke a number of men, that liue in the daily practise of iniustice, by spending their goods in good fellowship, at Tauernes and ••ipling houses, neglecting (in the meane while) the maintenance of their own charge, by following their honest labour; and by this meanes, doe euen robbe their families, of their due and right.
II. That we may eate to the Lord, we must practise Loue & Charitie in our eating.
How is that?
First, we must giue offence to no man whatsoeuer. It is good, saith Paul, neither to eate flesh, nor to drinke wine, nor any thing, whereby thy brother stumbleth, is offended, or made weake. Rom. 14. 21.
Secondly, in our eating we must haue re∣spect of the poore. Thus Nehemiah exhor∣teth the Iewes that were mourning for their sinnes, to be chearefull, to eate of the fat, and drinke the sweete, and send part vnto them, for whome none was prepared: that is, to them that were poore. Nehem. 8. 10. And the Prophet Amos, inueigheth against some of the Prin∣ces of Israel, who drunke wine in bowles, and annointed themselues with the chiefe ointments, and were not sorrie for the affliction of Ioseph: that is, did not releeue the poore brethren, that were led captiue, and wanted foode and maintenance. Amos 6. 6.
III. We must vse our meate in Sobrietie. Sobrietie is a gift of God, whereby we keepe a holy moderation in the vse of our diet. Prov. 23. 1, 2. When thou sit test to eate, &c. con∣sider diligently, what is set before thee, and put the knife to thy throat, that is, be very carefull and circumspect in taking thy foode, bridle thine appetite, take heede thou doest not ex∣ceede measure.
If it be asked, what Rule of moderation is to be obserued of all, whether they be men or women, young or old?
I answer. First, one mans particular exam∣ple, must not be a rule of direction to all. In the East countries, we read, that men haue li∣ued, and doe yet liue a great time with a lit∣tle; for example with parched corne and a cake. Now this example of theirs, is no rule to vs that liue in these parts. For their coun∣try is hotter then ours, and therefore lesse might serue them then vs: we are hot with∣in, and so our appetite is the more strong. A∣gaine, in eating we may not iudge or con∣demne him that eateth more, or lesse, then we our selues, because his eating is no rule to vs in this case.
Secondly, a mans owne appetite, is not to be made a rule of eating for others. For a mā must not eate, so long as his stomacke craues meate; least he fal into the sinne of gluttonie, Rom. 13. 13. And this sinne is noted by our Sauiour Christ, to haue beene in the old world, in the daies of Noah, Mat. 24. 38. whē they gaue themselues to * 1.4 eating and drinking like the brute beasts: for so the word signifies.
If then neither example, nor appetite may rule our eating, what be the right rules of Christian moderation in this behalfe?
Ans. That we may not exceede measure, we must keepe or serues within these limits.
First, our food must not goe beyond the condition, place, abilitie, and maintenance that God hath giuen vs. Iohn the Baptist be∣ing in the wildernesse, contented himselfe
with very meane fare, agreable both to the manner of that countrey, and to his owne calling, and condition of life. His meate was locusts and wild hony. Mat. 3. 4.
Secondly, it must be framed to the order and difference of time & place. Against this Rule the rich glutton offended, who fared deliciously euery day, without any difference of time or place, Luk. 16. Salomon pronoun∣ceth a woe to that Land, whose Princes eate in the morning, Eccl. 10. 16. S. Paul notes it a fauit in a Minister, to be * 1.5 giuen to wine, 1. Tim. 3. 3. that is, a cōmon tipler, & one that loues to sit by the wine morning & euening, day by day.
Thirdly, euery man must eat and drinke so much, as may serue to maintain the strength of his nature, of his bodie and mind, yea so much, as may serue to vphold the strength of grace in him. Salomon the King of Israel, would haue all Princes to eate in time, for strength, and not for drunkennes. Eccl. 10. 17. E∣say notes it as a iudgement of God vpon men, when they vse feasting and mirth, and haue not grace to consider the workes of God, Esay. 5. 12. Our Sauiour would haue all men so to eate and drinke, that they may be the fitter to watch and pray. Luk. 21. 34. 36. And the Apostle Paul exhorteth men, not to be drunke with wine wherein is excesse, but to be filled with the Holy Ghost, Eph. 5. 18. His meaning is, that men ought so to eate and drinke, that their bodies, mindes, and senses,
may not be made thereby more heauie, but rather more lightsome and able to performe their duties to God and man. For if they so eat, as that thereby they be hindred in this behalfe; they are guiltie of excesse and riot, which is greatly displeasing to God and of∣fensiue to men. This rule serueth to admonish somepersons, who (as the Prouerb is) are good forenoone-men, but bad afternoone∣men; because in the morning they be sober, but for the most part, ouer come with drinke after dinner.
IV. Euery man must eate his meat in Godlines. This is indeed to eat vnto the Lord, and it may be done by obseruation of these rules.
First, by taking heed of the abuse of any creature appointed for foode, by Intempe∣rance. This abuse holy Iob suspected in his sonnes, while they were a feasting, and there∣fore he sent day by day, and sanctified them, and offered vp burnt offerings vnto God accor∣ding to the number of them all. Iob. 1. 5.
Secondly, by receiuing the creatures, as from the hand of God himselfe. For this very end did God, by expresse word, giue vnto A∣dam euery hearth bearing seede, which was vp∣on the earth, and euery tree wherein was the fruit of a tree bearing seed for his meat, that he might receiue it, as God had giuen it vnto him, from his owne hand, Gen. 1. 29. Thus Moses said vnto the Israelites touching
Manna: This is the bread, which the Lord hath giuen you to eate. Exod. 16. 15. This Dauid acknowledged saying, Thou giuest it them, & they gather it, thou openest thy hand and they are filled. Psal. 104. 28. and 145. 15. The Lord vp∣braideth Israel with this fault, by the Pro∣phet Hosea, She did not acknowledge that I gaue her corne, and wine, and oyle, and multiplyed her siluer and gold, Hos. 2. 8. Yea it is noted as an argument of Gods loue to Israel, by the Prophet Ioel, that he sent them corne, wine, and oyle, that they might be satiffied therewith. Ioel. 2. 19.
By this dutie, are iustly to be reproo∣ved the carelesse and Godlesse beha∣uiours of sundry persons, who (with the swyne) feed vpon the Creatures of God, but neuer lift vp their eies or hands vnto him, of whome, and from whome they doe receiue them. The verie bruit beast can teach them a better lesson. For (as Dauid saith) The Lyons roaring after their pray, doe seeke their meat from God. Psal. 104. 21. Yea the heauens and the earth, and all that are in them, doe alwaies depend vpon his prouidence; and are alto∣gither guided and directed by him, Iob. 38. And shall not man much more haue an eye vnto his Creator, and wholly depend vpon him, for all blessings, from whom he receiues life and breath and all things.
Thirdly, we must receiue these creatures from God our father, as tokens of our reconci∣liation
to him in Christ. So saith Saint Paul, Giuing thankes alwaies, for all things, to God euen the father, in the name of our Lord Iesus Christ. Eph. 5. 20. Thus we hold and receiue Gods blessings, and he that holds and re∣ceiues them otherwise, is an vsurper, and not a right and lawfull possessour of them.
Fourthly, we must learne to be content, with that portion that God assigneth to vs, be it neuer so small; and withall labour to see the goodnes of God, euen in the meanest fare that may be. Our table is (as it were) a liuely Sermon to vs, of Gods speciall provi∣dence over our bodies. For first, in reason, dead flesh should rather kill vs, then giue vs nourishment, and yet by his blessing & pro∣vidence, it continueth life and strength. Againe, both we and our meat are but peri∣shing, and therefore when we feede theron, it may serue to stirre vs vp, to seeke for the food of the soule, that nourisheth to life e∣uerlasting. Ioh. 6. 27. Furthermore, looke as euery creature serues for our vse, euen so should we our selues, consecrate our selues vnto God, and serue him both with our soules and bodies, as before hath beene shewed.
The third and last point is, what we are to doe, and how to behaue our selues after our * 1.6 meat? This Moses teacheth the Israelites, Deut. 8. 10. When thou hast eaten and filled thy
self, thou shalt blesse the Lord thy god. This prai∣sing or blessing of god stands in two things.
First, in a holy remembrance, that God hath giuen vs our food. For beeing once fil∣led, we must take heed, we forget not God, who hath opened his hand, and plenteously refreshed our bodies with his creatures. Deut. 8. 11.
Secondly, we must make conscience, in liew of thankfulnesse to God, to employ the strength of our bodies in seeking his glorie, and walking according to all his lawes and comandements. Whether ye eate or drinke, or whatsoeuer ye doe, doe all to the glorie of God. 1. Cor. 10. 31. We may not liue idlely, & giue our selues to riot and gaming, but labour to serue God and our countrey, in some profitable course of life, least it be said of vs, as it was once of the old Iewes, that we sitte downe to eate and drinke, and rise vp to play.
To this I adde one thing further, that when we haue eaten to our contentment, and something remaine, care must be had to re∣serue it, and not to cast it away. For this pur∣pose, we haue the example of Christ, who commandeth to gather vp the broken meate that remaineth, that nothing be lost. Ioh. 6. 12. The reason is, because these reliques and fragments, are part of the creatures; yea they are as well Gods good creatures, as the rest were, and must be preserued to the same vse.
Now if these may not be abused, or lost, much lesse ought the gifts of the minde, which are greater and farre more precious, be suffered to miscarie, but rather to be pre∣serued and increased. A good lesson for such, as haue receiued any speciall gifts of nature, or grace from God; that they mi∣spend them not, or suffer them to perish, but carefully maintaine them to the glorie of God, and the good of others.
To conclude this Question, we are all to be exhorted to make conscience of this du∣tie, to vse the good blessings of God in such sort, as they may alwaies tende to the ho∣nour of the giuer, auoiding all excesse and ri∣ot.
Reasons to mooue vs hereunto, may be these. I. Excesse destroyes the bodie, and kills euen the very naturall strength and life thereof. II. It brings great hurt to the soule of man, in that it annoyeth the spirits, it dul∣leth the senses, it corrupteth the naturall heate, and good temper of the bodie. Now these things beeing the helpes, and next in∣struments of the soule, if they be once cor∣rupted and decaied, the soule it selfe will at length, be brought to the same passe. III. Let this be considered, that a Woe belongs vnto them, that eate and drinke immode∣rately. Esa. 5. 11. And for this very sinne, the Lord led his owne people into captiui∣tie. v. 13. Yea the drunkard and the glutton,
shall become poore. Prov. 23. 21. And both shall equally, with there pompe and excesse, descend into Hell. Esay. 5. 14. IV. We should be willing to part from all for Christs sake, much more from our excesse; and shall we thinke it possible for a man to forsake all, e∣ven his owne life, that will not forsake ex∣cesse and intemperance, in the vse of Gods creatures?
It will be said of some, we are not drun∣ken, though we drinke much. Ans. It is a po∣licie of the Deuill, to delude men withall, when he perswades them, that much drink∣ing is not amisse, if a man be not ouertaken therewith. For it is a sinne to liue and sitte daily by the wine, to be alwaies bibbing and sipping. Wee know not when or where we shall die, and we are commanded to watch ouer our harts, that we be not ouercome with surfetting and drunkennesse. What a madnesse then is it, to giue over our selues to such immoderate excesse; whereby we are vtterly disabled from these, and all other du∣ties of Godlinesse?
In the Third place, we come to those Que∣stions, that concerne the Moderation of our appetite in the vse of Apparell. And of this kind there be two principall Questions; the former of them, beeing nothing else, but an introduction to the latter.
Ans. There is a lawfull vse of these things, yet not in all, but onely in themto whome they belong. Reasons of the Answer are these.
I. Gold and siluer, &c. are the gifts of God, and serue not onely for necessitie, but for ornament and comelinesse.
II. We haue the Examples of sundrie persons in Scripture, which doe warrant the vse of these creatures, and blessings of God. Abrahā by his Steward sends vnto Rebec∣ca a golden abiliment, or earing, of halfe a shekel weight, and two bracelets of tenne shekels weight of gold. Gen. 24. 22. And it is said, that when shee receiued it, she ware the Iewell of gold in her forehead, and the brace∣lets vpon her hands, vers. 47. Ioseph beeing ad∣vanced in Pharaohs Court, had the signet of Pharaoh put vpon his hand, and a chaine of gold about his: necke, and was arayed in fine linnen; all which were the ornamēts of Princes in those countries. Gen. 41. 42. Againe, all the Israe∣lites did were earings of gold, which after∣ward they tooke off from their eares, and
gaue them to Aaron, to make thereof the golden calfe. Exod. 32. 3. And they are not blamed for wearing them, but because they put them to Idolatrous vses. So it is said of king Salomon, that he had siluer in such a∣bundance, that, according to his state, he gaue it in Ierusalem as stones, 2. Cron. 9. 27. And Christ speaketh of the royaltie of Salo∣mon, as of a rare and excellent thing, which himselfe approoued, howsoeuer he preferres the glorie of the Lilies of the field before it, Matt. 6. 29. The daughter of Pharaoh is said to be brought vnto Salomon, in a vesture of gold of Ophir, that is, in a garment of the fi∣nest beaten gold. Psal. 45. 10. All these exam∣ples doe shewe thus much, that there is a lawfull vse of these things in them to whom they appertaine.
Against this doctrine, some things are ob∣iected.
Obiect. I. In some places of Scripture, wo∣men are forbidden to weare costly apparell and gold. For Paul willeth Timothie, that the women aray themselues in comly attire, not with broidored haire, or gold, or pearles, or costly apparell. 1. Tim. 2. 9. And to the same purpose Peter speaketh. I, Pet. 3. 3.
Ans. First; these ornaments, are not by Paul and Peter simply forbidden but the a∣buse of them in riot and excesse. For persons that were in those times called, were of mea∣ner estate; and the Churches in the daies of
the Apostles, cōsisted (for the greater part) of poore, base, and meane men and women. 1. Cor. 1. 28. These things therefore are forbid∣den them, because the vse of golde and pretious ornaments, is nothing els but meere riot, in those that are but of a meane condi∣tion. Secondly I answer, that the Apostles in the places alleadged, doe reprooue a great fault, which was common and ordinarie in those daies. For men and weomen desired, & affected the outward adorning and trim∣ming of their bodies, accounting the out∣ward ornament, which consisted of gold, pearle, and costly apparell, to be the princi∣pall▪ whereas indeede the chiefe ornaments of a Christian, should be the vertues of Mo∣destie and Humilitie, seated in the minde, and restified in the outward carriage.
Obiect. II. The Prophet Esay condem∣neth these things in particular. For it seemeth, that he had viewed the wardrobes of the Ladies of the court in Ierusalem, Chap. 3. 18. &c. where he makes a Catalogue of their spe∣ciall attires and ornaments, and pronoun∣ceth the iudgements of God against them all.
Ans. Some of the ornaments, which the Prophet there mentioneth, are indeed meere vanities, that were of no moment, and serued to no necessarie or conuenient vse or ende at all. Againe, others of them, were in them∣selues things lawfull, and the Prophet doth
not condemne thē at all, as they haue meete and conuenient vse: but he condemnes them in this regard, because they were made the instruments and signes, of the pride, wanton∣nesse, vanitie, and lightnes of those women. The truth of this answer will appeare, if we consider the 16. v. of that Chapter, where the prophet shews, what his drift was in speaking of those things; not to condemne all orna∣ments, but the pride of the daughters of Ieru∣salem, and their hautines and wantonnesse, testi∣fied by diuers particular behauiours there mentioned. Againe, some of the things there named, were the like, if not of the same kind, with those which Abraham sent to Rebecca, and which shee did weare, Gen. 24. 22. And therefore we may not thinke, that the Pro∣phet intendeth to condemne all things there specified, but onely the abuse of them, as they were then misapplied to wrong endes, and serued to proclaime to the world, the pride and wantonnes of the hearts of that people.
Answ. In the vse of Apparell, two things are to be considered: the Preparation of it, when it is to be worne; & the Wearing, when it is prepared.
I. Rule. Our care for apparell, and the ornaments of our bodies, must be very mo∣derate. This our Sauiour Christ teacheth at large, Math. 6. from the 28 to the 31 v. Where, commanding men to take no thought for appa∣rell, he forbids not all care, but the curious and immoderate care. The reason is added, because they which walke in their callings, and doe the duties thereof with diligence, shall haue, by Gods blessing, all things need∣full prouided and prepared for them. He that dwells in a borrowed house, will not fall a trimming of it, and suffer his owne hard by, to become ruinous. In like manner, our bo∣die is the house of our soule borrowed of God, and by him lent vnto vs for a time; and we are but his Tenants at-will: for we must depart out of it at his commandement. And therefore our greatest care must be emploi∣ed vpon our soules; and the other which concerneth the adorning of our bodie, must be but moderate. Againe, God in his proui∣dence, clotheth the very hearbs of the field, therefore much more is he carefull for man. And Paul saith, If we haue foode and rament, we must therewith be content, 1. Tim. 6. 8. that is, if we haue foode, and rayment necessarie for vs and ours, we ought to quiet our hearts, and haue no further care for our apparell.
It will be saide, How shall we know what is Necessarie?
Answ. A thing is Necessarie two waies: first, in respect of nature, for the preseruation of life and health: secondly, in respect of place, calling, and condition, for the vphol∣ding and maintenance thereof. Now we call that Necessarie rayment, which is necessarie both these waies. For example: That apparell is necessarie for the Scholer, the Tradesman, the Countrey-man, the Gentleman; which serueth not onely to defend their bodies frō cold, but which belongs also to the plāce, degree, calling, and condition of them all.
If it be asked, who shall determine and iudge, what is necessarie to these persons and purposes? I answere. Vaine and curious persons are not to be competent iudges hereof; but in these things, we must regard the iudgement and exāple of modest, graue, and frugall persons in euery order and estate; who vpon experience and knowledge, are best able to determine, what is necessarie, and what is not. Againe, though we must not seeke for more then necessarie apparell; yet if God of his goodnes, giue vs abilitie to haue and maintaine more, we must thanke∣fully receiue it, and become good stewards of the same, for the good of men.
But some will say; It seemes, that we ought not to keepe abundance, when God giues it, because we may not haue aboue one
coate. For Iohn giues this rule, Luk. 3. 11. Let him that hath two coates, giue to him that hath none. Ans. Iohns meaning must needes be this; He that hath not onely necessarie rayments, but more then necessarie, he must giue of his abundance to them that want. For otherwise, his rule should not agree with Christs own practise, who had himselfe two coates, an inner and an vpper garment, which he kept and wore. Nor with S. Pauls, who had both a cloke and a coate.
This Rule, discouers the common sinne∣full practise of many men in the world. The greater sort of men are exceedingly carefull, by all meanes and waies, to follow the fashi∣on, and to take vp euery new fangled attire, whensoeuer it comes abroad. A course flat contrarie to Christs doctrine, which com∣mandeth an honest care onely for necessarie ornaments, and condemneth the contrarie, and that vpon speciall reason; because this inordinate and affected care, is commonly a great picke-purse. It fills mens heades and hearts with vaine and foolish thoughts: it makes them wastfully to abuse the bles∣sings of God giuen vnto them, whereby they are disabled, from helping others that are in neede. Whereas, the first and principall care, ought to be for the adorning of the soule with grace, and putting on the Lord Iesus; and this is it, which will yeeld more comfort to the minde and conscience, then
any externall formalitie to the outward state of man.
II. Rule. All apparell must be fitted to the bodie, in a comely and decent manner; such as becommeth holinesse. Tit. 2. 3.
If it be here demanded, How we should thus frame and fashion our attire? The an∣swer is, by obseruing the Rules of decencie and comelinesse, which are in number sea∣uen.
First, that it be according to the sexe: for men must prepare apparell for men, weomen for weomen. This rule is not Ceremoniall, but grounded vpon the Law of nature, and common honestie. Deut. 22. 5. The woman shall not weare that which pertaineth vnto the man, neither shall a man put on womans raiment: for all that doe so, are abomination to the Lord thy God.
Secondly, our apparell must be made ac∣cording to our office; that is, such as may be fit and conuenient for vs, in respect of our calling: that it may not hinder or disable vs, in the performance of the duties thereof. Whereupon comes iustly to be condemned the kinde of apparell, (specially of women) that is vsed in this age. For it makes them like to an image in a frame, set bolt vpright; whereby it comes to passe, that they can not goe well, and with ease or conueniencie, a∣bout any good busines, but must of necessitie either sit, or stand still.
Thirdly, our attire must be according to our abilitie, and maintenance, either in lands or in goods and substance. We must (as the common prouerbe is) shape our coate ac∣cording to our cloath, that so we may not be in want, but haue sufficient wherewith to maintaine our families, and to releeue the poore. Which also serueth to condemne the sinne of many persons, who lay vpon their backes, whatsoeuer they can scrape and ga∣ther together; in the meane while, negle∣cting the honest maintenance of their own e∣states for time to come, and the necessarie releefe of them, that are in distresse and want.
Fourthly, it must be answerable to our e∣state and dignitie, for distinction of order and degree in the societies of men. This vse of attire, stands by the very ordinance of God; who, as he hath not sorted all men to al places, so he will haue men to fitte themselues and their attire, to the qualitie of their pro∣per places, to put a difference between them∣selues and others. Thus we read, that Ioseph being by Phaaroh set ouer all the land of Egypt, was arayed with garments of sine linnen, and had a golden chaine put vpon his necke, to put a difference betweene him and the inferiour princes of Pharaoh. Gen. 41. 42. Thus in aun∣cient times, the captaines and cheife of the armies, did weare fine garments of diuers co∣lours of needle worke, to distinguish them
from others. Iud. 5. 30. Thus in Kings courts, they went in soft rayment, and the poorer people in baser and rougher attire. Matt. 11. 8. By which it appeares, that many in these daies do greatly offend. For men keepe not themselues within their owne order: but the Artificer commonly goes clad like the Yeo∣man: the Yeoman like the Gentleman: the Gentleman as the Nobleman: the Noble∣man as the Prince: which bringeth great con∣fusion, and vtterly ouerturneth the order, which God hath set in the states and condi∣ons of men.
Fiftly, mens attire is to be framed and pre∣pared, according to the ancient and receiued custome of the countrey, wherein they are brought vp and dwell.
Touching this Rule, it is demanded, whe∣ther, if a man see a fashion vsed in other coū∣tries, he may not take it vp here, and vse it?
Ans. He may not. For God hath threatned to visite all such, as are cloathed with strange apparell. Zeph. 1. 9. And Paul taxeth it as a great disorder in the Church of Corinth, and euen against nature, that men went in long haire, and women went vncouered. 1. Cor. 11. 13. 14. And if this be so, then what a disorder is that, when men of one country, frame themselues to the fashions and attires, both of men and women of other nations. This one sinne is so common among vs, that it hath branded our English people with the
blacke marke of the vainest and most new∣fangled people vnder heauen. If a stranger comes into our land, he keepes his ancient & customeable attire, without varying or alte∣ration. We on the contrary, cā see no fashion vsed either by the French, Italian, or Spanish, but we take it vp, and vse it as our owne.
Sixtly, the garments that we make to co∣uer our bodies, must be such as may expresse the vertues of our mindes; specially the ver∣tues of Modestie, Frugalitie, Shamefastnes. They should be as a booke written with text letters, wherein, at the first, any man may read the graces that be in the hart. Thus Paul exhorteth weomen, that they aray themselues with comely apparell, in shamefastnesse and mode∣sty, not with broidered haire, &c. but as becom∣meth weomen, that professe the feare of God, with good workes. 1. Tim. 2. 9. 10. And our Sauiour commandeth, that the light of our conuer∣sation, euen in outward things, should so shine vnto mē, that they seeing our good works, may glorifie the father which is in heauen. Mat. 5. 16.
Seuenthly, it must be framed to the exam∣ple, not of the lighter and vainer sort, but of the grauest, and the most sober of our order and place, both of men & weomen. We haue no expresse rule in Scripture, touching the measure and manner of our apparell: and therefore, the wise and graue presidents of good and godly men, that are of the same, or
like degree with our selues, ought to stand for a rule of direction in this behalfe. To which purpose Paul exhorteth, Whatsoeuer things are pure, honest, of good report, if there be a∣ny vertue, &c. thinke of these things which ye haue both learned and receiued and heard and seene in me, those things doe, Phil. 4. 9. Examples hereof, we haue many in the word of God. Of Iohn the Baptist, who had his garments of Camels haire, Mat. 3. 4. Of Elias, who is said to be a hairie man in respect of his attire, and to be girded (as Iohn was) with a girdle of lea∣ther about his loines. 2. King. 1. 8. For these rough garments, were the principal raiments of Prophets in those times and places, as we read, Zach. 13. 4. And it was the ordinarie fa∣shion of the Iewish nation, to vse goats-hair, not onely for making of their apparel, but e∣uen of the curtaines, that were made for the vse of the sancturie, Exod. 36. 14. If this Rule were practised, it would serue to cut off ma∣ny scandalous behauiours, in the conuersati∣ons of men. For now a daies, men doe striue, who shal goe before another, in the brauest and costliest attire; hauing little or no respect at all, to the examples of godly and sober persons of their degrees and places. And this their excessiue pride and vanitie, is ordi∣narily maintained, by vniust dealing, in lying and deceipt, by couetousnes, and vnmerci∣fulnesse to the poore: sinnes which are so greatly dishonourable vnto God, that the
very earth wherupon men doe liue, can hard∣ly endure the same. Wherfore those that fear God, and haue a care to serue him in holi∣nesse and righteousnesse, ought to hate and detest these courses, renouncing the curious vanity of the world, and testifying the graces and vertues of their minds vnto men, even by their graue and sober gestures and habits of their bodies.
The Second thing to be considered in the * 1.8 right vse of apparell, is the wearing and putting of it on. Touching which, two speciall Rules are to be obserued.
I. Rule. That we weare and put on our apparell, for those proper Ends, for which God hath ordained the same. The Ends of apparell, are specially these.
First, for Necessitie sake; that is, for the de∣fending of the body from the extremitie of parching heate, and the pinching cold, and consequently the preseruing of life & health. This was the end, for which garments were first made after the fall. And the reason of it is this. Whilest man was yet in the state of Innocencie, before his fall, ther was a perfect temperature of the aire, in respect of mans bodie, and so there was no need of garments; and nakednesse then was no shame vnto man, but a glorious comelines. Now after that A∣dam and in him al mankind, had sinned, vani∣tie came vpon all the creatures; & amongst
the rest, vpon the aire a maruelous distempe∣rature in respect of heat and cold. For the re∣medie whereof, it was ordained that Adam should weare apparell, which God hauing once made and appointed, he hath euer since blessed it as his owne ordinance, as daily ex∣perience sheweth. For, our attire which is void of heat and life, doth notwithstanding preserue mans bodie in heat and life; which it could not doe, if there were not a speciall prouidence of God attending vpon it.
The Second Ende of apparell, is Honestie. For to this ende doe we put it on, and weare it, for the couering and hiding of that defor∣mitie of our naked bodies, which immedi∣ately followed vpon the transgression of our first parents: and in this respect also, were garments (after the fall) appointed by God, for the vse of man.
It is obiected, that Esay prophecied na∣ked and bare-foot, Esa. 20. 〈◊〉〈◊〉. and so did Saul, 1. Sam. 19. 24. I answer: first, that which the Prophet did, was done by commandement, as may appeare in the second verse of that Chapter. For the Lord gaue him comman∣dement so to doe. Againe, he is saide to be naked, because he put off his vpper, •…•…ent, which was sackcloath, or some other rough garment, that Prophets vsed to wenre; but it cannot be prooued, that he put off that garment which was next his flesh and skinne.
Concerning Saul, there be two answers giuen. One, that he put off his vpper gar∣ment, as Esay did. For we are not to imagine, that he prophecied naked, it beeing so vn∣seemely a thing, and euen against the Law of nature since the fall. The other answer, and that according to the true meaning of the text is; that Saul, before the Spirit of prophecie came vpon him, had put on and wore his warrelike attire, wherewith he went out to take Dauid. But when the Spi∣rit came vpon him, then he put off his mili∣tarie habite, and went in other attire, after the manner and fashion of a Prophet, and so prophecied. And therefore, whereas he is saide to goe naked, the meaning is, that he stript himselfe of his armour, which both himselfe and his messengers vsed, in pursu∣ing after Dauid.
Now touching the Couering of the bodie with apparell, these things are to be remem∣bred. First, that it must be couered in de∣cent, and seemely sort. Thus Ioseph wrap∣ped Christs bodie that was dead, in a cleane linnen cloath, together with the spices, Matt. 27. 59. Secondly, the whole bodie must be co∣uered some onely parts excepted, which (for necessitie sake) are left open and bare, as the hands and face: because there is an ignomi∣nious shame, not only on some parts, but ouer the whole bodie. And here comes to be re∣proued, the affected nakednesse vsed of sun∣dry
persons, who are wont to haue their gar∣ments made of such a fashion, as that their neck and brests may be left for a great part vncouered. A practise full of vanitie, and cleane contrary to this Rule grounded in cor∣rupted nature. For if the whole body be ouer spread with shame, by sinne, why should a∣ny man by such practise, (as much as in him lies) vncouer his shame to the view of the world? The ende of attire is, to hide the shamefull nakednes of the bodie, from the sight of men. But such persons as these are, doe hereby expresse the vanitie and lightnes of their mindes, by leauing some parts of their bodies open and vncouered. Wherein, what doe they else, but euen display and manifest vnto men and Angels, their owne shame and ignominie? Nay, what doe they else, but glorie in that, which is (by the iust iudgement of God) reprochfull vnto them? Let all those that feare God, and are hum∣bled in the consideration of their sinnes, which are the matter of the shame of man∣kinde, be otherwise affected.
A Third Ende of apparell is, the honouring of the bodie. To this purpose S. Paul saith, 1. Cor. 12. 23. Vpon those members of the bodie, which we think most vnhonest, put 〈◊〉〈◊〉 on the grea∣ter honour, &c. v. 24. God hath tempered the bo∣die together, and giuen the more honour to that part which lacked. And in 1. Thess. 4. 4. It is the will of God, &c. that euery one of you should know
how to possesse his vessell in holinesse and honour. These words are spoken of chastitie, but they are generally to be vnderstood of any other vertue belonging to the bodie. Now the rea∣son of this ende is plaine. For the bodie of e∣uery beleeuer, is the Temple of the Holy Ghost, and a member of Christ, in the kinde and place, as well as the soule. Therefore it ought to be both holily and honourably v∣sed.
For the honouring of the bodie with out∣ward ornaments, we must remember this di∣stinction. Some ornaments are inward, and some are borrowed. Inward, are the graces and gifts of God; these are our owne. Bor∣rowed, are gold, siluer, pearles, and pretious stones: and these are outward. And of the two, more speciall care ought to be had of the inward, then of the outward and bor∣rowed. For these are indeede faire and ho∣nourable, in the opinion and estimation of men, but the other are farre more honoura∣ble in the sight of God. And therefore Saint Peter exhorteth weomen, that their apparell be not outward, as with broidered haire, and gold set about, or in sumptuous garments, but that the hidden man of the heart be vncorrupt, with a meeke and quiet spirit, which is before God a thing pretious. 1. Pet. 3. 3, 4.
Now that we may vse our apparell, to the Endes before rehearsed, we are yet further to obserue some speciall Rules, which may
serue for our direction in the right adorning of the bodie.
First, euery one must be content with their owne naturall fauour, and complexion, that God hath giuen them; and account of it, as a pretious thing, be it better or be it worse. For the outward forme and fauour that man hath, is the worke of God himselfe, fitted and proportioned vnto him, in his concep∣tion, by his speciall prouidence. Beeing then the Lords owne worke, and his wil, thus to frame it rather then otherwise, great reason there is, that man should rest contented with the same.
Here comes to be iustly reprooued, the straunge practise and behauiour of some in these daies, who beeing not contented with that forme and fashion, which God hath sor∣ted vnto them, doe deuise artificiall formes and fauours, to set vpon their bodies and fa∣ces, by painting and colouring; thereby ma∣king themselues seeme that which indeede they are not. This practise is most abomina∣ble in the very light of nature, and much more by the light of Gods word; wherein we haue but one onely example thereof, and that is of wicked Iesabel, 2. king. 9. 30. who is noted by this marke of a notorious harlot, that shee painted her face. For what is this, but to finde fault with Gods owne workeman∣ship? and to seeke to correct the same, by a counterfait worke of our owne deuising;
which cannot but be highly displeasing vn∣to him.
A cunning Painter, when he hath once fi∣nished his worke, if any man shall goe about to correct the same, he is greatly offended. Much more then may God, the most wise and absolute former, and Creatour of his workes, be highly offended with all those, that cannot content themselues, with the fa∣uour and feature they haue receiued from him, but will needes be calling his worke in∣to question, and refining it according to their owne humours and fancies. Tertullian in his booke de habitu mulierū, calls such per∣sons, and that deseruedly, the Deuills hand∣maides.
But may some say, if there be any defor∣mitie in the bodie, may we not labour to couer it? Ans. Yes: but we may not set any new forme on the face, or habite on the bo∣die. Dissembling is condemned, as well in deede, as in word, and such is this.
Secondly, we must place the principall or∣nament of our soules and bodies, in vertue and good workes, and not in any outward things. So would Paul haue woomen to a∣ray thēselues in comely apparell, with shame∣fastnes and modestie, 1. Tim. 2. 9.
Thirdly, in vsing of ornaments before∣named, we must be very sparing, and keepe our selues within the meane. Gen. 24. 22. A∣brahams seruant gaue Rebecca an abille∣ment
of halfe a shekel weight, and two bracelets of ten shekels of gold, which shee put vpon her forehead and hands, v. 47. all which were of no great value, and therefore not excessiue, but comely and moderate. And in the Old Testament, kings daughters were clad but in parti-coloured garments. 2. Sam. 13. 18. There was therefore, euen a∣mongst them, great plainenesse.
It will here be demanded, What is then the measure that must be vsed? Ans. The Scripture giues no rule for our direction in this point, but the example and iudgement of the sagest and soberest persons in euery order, age, and condition; and as they doe and iudge, so must we. As for example: whe∣ther a man should weare a ruffe single, or double, or tripled, &c. the Scripture, in parti∣cular, giues no direction: onely we must looke vpon the example of the soberest, and discreetest persons of our order and age, and that ought to be our president for imita∣tion.
Fourthly, ornaments must be vsed not al∣waies alike, but according to times and sea∣sons. It is noted as a fault in the rich glut∣ton, that he went euery day in costly apparell. Luk. 16. 19. In the daies of reioycing, we may put on more outward ornaments: and so they vsed of ancient times, at mariages, to put on wedding garments. Matth. 22. But in the daies of mourning, baser and courser at∣tire
is to be vsed, as fittest for the time.
Fiftly, we must adorne our bodies to a right ende; to wit, that thereby we may ho∣nour them, and in them honour God. A∣gainst this Rule do offend those, that adorne their bodies, to be praised, to be counted rich and great persons, and to purchase and procure vnto themselues the loue of straun∣gers. This is the harlots practise, described by Salomon at large, Prou. 6. 25. & 7. 10. 16. These are the Endes, for which we must at∣tire our selues.
And so much of the first maine Rule to be obserued, in the wearing and putting on of apparell.
The Second maine Rule followeth. We must make a spirituall vse of the apparell which we weare. How may that be done?
Ans. First, we must take occasion thereby to humble our selues, and that in this man∣ner. When we see the plaister vpon the sore, we know there is a wound: and so, the couer of our bodies, must put vs in minde of our shame and nakednes, in regard of grace and Gods fauour, by reason of originall sinne. And we are to know, that it is a dangerous practise for any man, to puffe vp himselfe in pride, vpon the sight and vse of his apparell. For this is to be proud of his owne shame. Nay, it is as much, as if a theese should be proud of his bolts, and of the halter about his necke, garments beeing nothing els but
the couer of our shame, and the signes of our sinnes.
Secondly, by the putting on of our gar∣ments, we must be admonished to put on Christ. Rom. 13. 14. Quest. How shall wee doe that? Ans. Thus: We must conceiue Christs obedience actiue and passiue, as a couering; and therefore by praier we are to come vnto God in his name, and intreat him to accept this his obedience for vs: yea that Christ may be made vnto vs wisdome, righteousnes, sanctification, and redemption. And we on the other side, made conforma∣ble to him in life and death, in all morall du∣ties. Lastly, that we may haue the same mind, affection, and conuersation that he had.
Thirdly, when we put off our clothes, we then are admonished of putting off the olde man; that is, the masse and body of sinnefull corruption. And we then put him off, when we can by grace hate sinne, and carrie a reso∣lute purpose in our hearts of not sinning.
Fourthly, when we cloth our selues, and trusse our attire to our bodies; this should, teach vs a further thing, that it behooueth vs, to gird vp our loines, to haue our lightes bur∣ning, to prepare our selues to meete Christ, whether by death, or by the last iudgment. If we make not these vses of our attire, we doe not rightly vse, but rather abuse the same.
In a word, to shut vp this point; we are all to be exhorted to make conscience of the
practise of these Rules, and to take heede of pride in these outward things. And in way of motiue hereunto; consider first, how great & hainous a sinne Pride is. The greatnes of it may be discerned by foure things.
First, in it, and the fruit thereof, superfluity of apparell, there is an abuse of our wealth, to needlesse and superfluous vses, which ought to be employed to vses more necessa∣rie; as to the good of the Church, common wealth and familie, and especially for the re∣leife of the poore.
Secondly, in this sinne there is an abuse of time. For they that giue themselues to pride; spend so much time in the adorning of their bodies, that they haue no leisure for the a∣dorning and beautifying of the soule. Hence it comes to passe, that proud persons abound with ignorance, idlenesse, wantonnesse, and many other enormities.
Thirdly, in this sinne there is an abuse of the attire it selfe: in that it is made a signe of the vanitie of the mind, and wantonnesse of the heart, which should be the signe of a heart religiously disposed.
Fourthly, in it there is a confusion of order in the estates & societies of men. For where∣as one order of men should goe thus attired, and another after another manner; by this it comes to passe, that equall and superior are clothed both alike, and that which should be an occasion to humble vs, is made an occasi∣on
to puffe vs vp.
Fiftly, there is a great iudgement threat∣ned against this sinne. Esay. 2. 11. 12. Zeph. 3. 11.
The greatnes of this vice, we are to endea∣vour, by all means possible, to redresse in our selues. For which purpose, we must be careful to see and feele, and withall to bewaile the spirituall nakednes of our soules; which is a deprauation of the image of God, wherein we are created, according to him, in holines and righteousnesse, the want whereof makes vs vgly and deformed in the eyes of God. And the true sense and experience of this, will turne our mindes and thoughts from the trimming of the body, and make vs e∣specially to labour for the righteousnesse of Christ imputed, as the onely couering which will keepe vs warme & safe from the stormes and tempests of the wrath and furie of God.
In the fourth place, we come to the hand∣ling of those Questions, that concerne the Moderation of our Appetite in the Vse of Pleasures and Recreations. And these are spe∣cially three.
Ans. Yea, and that for two causes.
First, Rest from labour, with the refreshing of bodie and mind, is necessarie; because mans nature is like the bow, which being al∣way bent and vsed, is soone broken in pie∣ces. Now that which is necessarie, is lawfull. And if rest be lawfull, then is recreation also lawfull.
Secondly, by Christian libertie, we are al∣lowed to vse the creatures of God, not onely for our necessitie, but also for meete and convenient delight. This is a confes∣sed truth; and therefore to them, which shall condemne fit and conuenient recreati∣on (as some of the ancient Fathers haue done, by name Chrysostome and Ambrose) it may be said, be not to righteous, be not to wise. Eccl. 7. 18.
Ans. I will first lay downe this ground, that, All lawfull Recreation is onely in the vse of things indifferent, which are in them∣selues neither commanded nor forbidden. For by christiā libertie, the vse of such things for lawfull delight and pleasure, is permitted
vnto vs. Therfore meete and fitt recreations doe stand in the vse of things indifferent, and not in things either commanded or forbid∣den. Hence I deriue three Conclusions, that may serue for the better answer of the Que∣stion.
I. Recreation may not be in the vse of holy things; that is, in the vse of the word, Sacra∣ments, praier, or in any act of religion. For these things are sacred & divine, they doe stād by Gods expresse cōmandement, & may not be applyed to any common or vulgar vse. For this cause it is well provided, that the pageants which haue beene vsed in sundrie cities of this land are put downe; because they were nothing els, but either the whole or part of the historie of the Bible turned in∣to a Play. And therefore the lesse to be al∣lowed, considering that the more holy the matter is which they represent, the more vn∣holy are the plaies themselues. Againe, all such iests, as are framed out of the Phrases & sentences of the scripture, are abuses of holy things, and therefore carefully to be avoi∣ded. The common saying may teach vs thus much. * 1.9 It is no safe course to play with holy things. Lastly, vpon the former conclusion, we are taught that it is not meete, conuenient, or laudable for men to mooue occasion of laughter in Sermons.
The second Cōclusion. Recreation may not be made of the sinns or offences of men. They ought
to be vnto vs the matter of sorrow & mour∣ning. Dauid shed riuers of tears, because men brake the commandements of God, Psal. 119. 136. The righteous heart of Lot was vexed, with hearing the abominations of Sodome. 2. Pet. 2. 8.
Vpon this, it followeth first, that common plaies, which are in vse in the world, are to be reprooued, as beeing not meet and conueni∣ent matter of Recreation. For they are no∣thing els, but representations of the vices & misdemeanou••s of men in the world. Now such representations are not to be approo∣ved. Paul saith, Fornication, couetousnes, let them not be named among you, as becommeth Saintes, Eph. 5. 3. And if vices of men may not be na∣med, vnlesse the naming of them, tend to the reproouing & further condemning of them, much lesse may they be represented, for the causing of mirth and pastime. For, naming is farre lesse, then representing, which is the re∣all acting of the vice. Indeed Magistrates & Ministers may name them, but their naming must be to punish, and reforme them, not otherwise. Againe, it is vnseemely, that a man should put on the person, behauiour, and ha∣bite of a woman; as it is also for a woman to put on the person, behauiour and habite of a man, though it be but for an houre. The law of God forbiddes both, Deut. 22. 3. And that law, for equitie, is not meerely iudiciall, but morall. Nay, it is the law of nature and
common honesty.
Here also, the dauncing vsed in these daies is to be reprooued; namely, the mixed dauncing of men and weomen, in number & measure, (specially after solemne feasts) with many lascivious gestures accompany∣ing the same; which cannot, nor ought to be iustified, but condemned. For it is no better, then the very bellowes of lust and vn∣cleanes, yea the cause of much euill. It is con∣demned in the daughter of Herodias, daun∣cing before Herod. Mark. 6. 22. And in the Israelites, that sat downe to eat and drinke, and rose vp to play, that is, to daunce. We read indeed, of a kind of dauncing commended in Scripture, that Moses Aaron and Miriam vsed at the redde sea, Exod. 15. 20. And Da∣vid before the Arke, 1. Sam. 18. And the daughters of Israel, when Dauid gotte the victorie of Goliah, 2. Sam. 6. 14. But this dauncing was of another kind. For it was not mixt, but single, men together, and women apart by themselues. They vsed not in their dauncing wanton gestures, and amorous songs, but the Psalmes of praise and thanks∣giuing. The cause of their dauncing was spi∣rituall ioy, and the end of it was praise and thanksgiuing.
It may be alleadged, that Ecclesiastes saith, There is a time of mourning, and a time of dauncing, Eccl. 3. And Dauid saith, Thou hast turned my ioy into dauncing, Psal. 30. 1••. And
the Lord saith in Ieremie, O daughter Sion, thou shalt got forth with the daunce of them that reioyce. Ier. 31. 4. I answer: first, these places speake of the sacred dauncing before na∣med, and not of the dauncing of our times. Secondly, I say, that these places speake not of dauncing properly, but of reioycing sig∣nified by dauncing: that is to say, a heartie reioycing, or merrie-making. Besides that, the Prophet Ieremie speaks by way of com∣parison, as if he should say, Then shall the Virgin reioyce, as men are woont to doe in the duin••••. And it is sometimes the vse of the Scripture, to expresse things lawfull by a comparison, drawne from things vnlawfull: as in the Parables of the vnrighteous Iudge, the vniust Steward, and the theefe in the night.
The third Conclusion. We may not make recreations of Gods iudgements, or of the punish∣ments of sinne. The Law of God forbiddes vs to lay a stumbling blocke before the blind, to cause him to fall, though it be not done in earnest, but in sport, Leuit. 19. 14. Vpon the same ground, we are not to sport our selues with the follie of the naturall foole. For that is the blindnes of his minde, and the iudgement of God vpon him. I know it hath beene the vse of great men, to keepe fooles in their hou∣ses: And I dare not condemne the fact. For they may doe it, to set before their cies a daily spectacle of Gods iudgement, and to
consider how God in like sort, might haue dealt with them. And this vse is Christian. Neuerthelesse, to place a speciall recreation, in the follie of such persons, and to keepe them onely for this ende, it is not laudable. When Dauid fained himselfe to be madde, before Achish the King of Gath, marke what the Heathen King could say, Haue I neede of madde men, that ye haue brought this fellow, to play the madde man in my presence? Shall he come into my house? 1. Sam. 21. 15.
Againe, the Bayting of the Beare, and Cockefights, are no meete recreations. The baiting of the Bull hath his vse, and therefore it is commanded by ciuill authoritie; and so haue not these. And the Antipathie and cru∣eltie, which one beast sheweth to another, is the fruit of our rebellion against God, and should rather mooue vs to mourne, then to reioyce.
The Second answer to the former Questi∣on, is this.
Games may be deuided into three sorts. Games of wit or industry, games of hazard, and a mixture of both.
Games of wit, or industrie are such, as are ordered by the skil and industry of man. Of this sort are Shooting in the long bow, Shoo∣ting in the caleeuer, Running, Wrastling, Fensing, Musicke, the games of Chests, and draughts, the Philosophers game, and such like. These, and all of this kind, wherein the
industry of the mind & body hath the chie∣fest stroke, are very commendable, and not to be disliked.
Games of hazard are those, in which ha∣zard onely beares the sway, and orders the game, and not witte; wherein also there is (as we say) chance, yea meere chance in re∣gard of vs. Of this kind is Dicing, and sundry games at the Tables & Cardes. Now games that are of meere-hazard, by the consent of godly Divines, are vnlawfull. The reasons are these.
First, games of meere hazard are indeede lo••s; and the vse of a lot, is an act of religiō, in which we referre vnto God, the determinati∣on of things of moment, that can no other way be determined. For in the vse of a lotte there be foure things. The first is, a casuall act done by vs, as the casting of the Die. The se∣cond is, the applying of this acte, to the de∣termination of some particular controversie, the ending whereof maintaines peace, order, and loue among men. The third is confession, that God is a soueraigne iudge, to end and determine things, that can no other way be determined. The fourth is, supplication, that Go•• would, by the disposition of the lotte, when it is cast, determine the euent. All these actions are infolded in the vse of a lotte, and they are expressed, Act. 1. ver. 24. 25. 26. Now then, seeing the vse of a lotte is a solemne act of religiō, it may not be applied to sporting,
as I haue shewed in the first conclusion. Se∣condly, such games are not recreations, but rather matter of stirring vp troblesome pas∣sions, as feare, sorrow, &c. and so they di∣stemper the body and mind. Thirdly, cove∣tousnes is commonly the ground of them all. Wherevpon it is, that men vsually play for mony. And for these causes, such plaies by the consent of learned Divines, are vnlaw∣full.
The third kind of plaies are mixt, which stand partly of hazard, and partly of witte, & in which hazard beginnes the game, and skil gets the victorie: and that which is defectiue by reason of hazard, is corrected by witte.
To this kind, are referred some games at the cards and tables. Now the common opi∣nion of learned Divines is, that as they are not to be cōmended, so they are not simply to be condemned, and if they be vsed, they must be vsed very sparingly. Yet there be o∣thers, that hold these mixt games to be vn∣lawfull, and iudge the very dealing of the cards to be a lotte, because it is a meere ca∣suall action. But, as I take it, the bare dealing of the cards is no more a lotte, then the dea∣ling of an almes, when the Princes Almner puts his hand into his pocket, and giues, for example, to one man sixe pence, to another twelue pence, to another two pence, what comes forth without any choice. Now this casuall distribution is not a lot, but onely a
casuall action. And in a lot, there must be two things. The first is, a casuall act: the se∣cond, the applying of the foresaid act, to the determination of some particular and vn∣certaine euent. Now the dealing of the cards is a casuall act; but the determination of the vncertaine victorie, is not from the dealing of the cardes, in mixed games, but from the wit and skill, at least from the will of the players. But in things that are of the nature of a lot, the wit and will of man hath no stroke at all. Neuerthelesse, though the dea∣ling of the cardes, and mixed games, be no lots; yet it is farre saffer and better, to ab∣staine from them, then to vse them: and where they are abolished, they are not to be restored againe, because in common experi∣ence, many abuses and inconueniences at∣tend vpon them: and things vnnecessarie, when they are much abused, because they are abused, they must not be vsed, but rather remooued, as the brasen serpent was, 2. king. 18. 4.
For answer whereof, we must remember these foure speciall rules.
I. Rule. We are to make choice of Re∣creations, that are of least offence, and of the
best report. Phil. 4. 8. Whatsoeuer things are of good report, thinke of them. The reason is, be∣cause in all recreations, we must take heede of occasions of sinne, both in our selues and others. And this mooued Iob, while his sonnes were a feasting, to offer daily burnt offerings, according to the number of them all, because he thought, it may be, my sonnes haue sinned, and blasphemed God in their hearts. Iob 1. 5. And not onely that, but I adde fur∣ther, we must take heede of occasions of of∣fence in others. Vpon this ground, Paul saies, that rather then his eating should offend his bro∣ther, he would eate no meate while the world in∣dured. 1. Cor. 8. 13. In this regard, it were to be wished, that games of wit should be vsed onely, and not games of hazard, because they are more scandalous then the other. Lastly, in things that are lawfull in them∣selues, we are to remember Paules rule, All things are Lawfull, but all things are not expedi∣ent. 1. Cor. 6. 12.
II. Rule. Our Recreations must be pro∣fitable to our selues, and others; and they must tend•• also to the glorie of God. Our Sauiour Christ saies, that of euery idle word that men shall speake, they shall giue an account at the day of iudgement. Matth. 12. 36. Where by idle words, he meaneth such, as bring no profit to men, nor honour to God. And if for idle words, then also for idle recreations, must we be accountable to him. Againe, S.
Paul teacheth, that whether we eate or drinke, or whatsoeuer we doe, we must doe all to the glorie of God 〈◊〉〈◊〉. Cor. 10. 31. Therefore the scope and ende of all recreations is, that God may be honoured in and by them.
III. Rule. The ende of our Recreation must be, to refresh our bodies and mindes. It is then an abuse of recreation, when it is v∣sed to winne other mens money. The gaine that comes that way, is worse then vsurie, yea, it is flat theft. For by the law, we may re∣couer things stolne, but there is no law to recouer things wonne. And yet, if play be for a small matter, the losse whereof is no hurt to him that looseth it, and if it be appli∣ed to a common good, it is lawfull, other∣wise not.
IV. Rule. Recreation must be mode∣rate and sparing, euen as the vse of meat and drinke, and rest. Whence it followeth, that they which spende their whole life in ga∣ming, as Players doe, haue much to answer for. And the like is to be saide of them that haue lands and possessions, and spend their time in pleasures and sports, as is the fashion of many gentlemen in these daies.
Now Recreation must be sparing, two waies.
First, in regard of time. For we must re∣deeme the time, that is, take time while time lasteth, for the procuring of life euerlasting. Eph. 5. 16. This condemneth the wicked pra∣ctise
of many men, that follow this game and that, to driue away time, wheras they should employ all the time that they can, to doe Gods will. And indeede, it is all to little, to doe that which we are commanded: and therfore while it is called to day, let vs make all the hast we can, to repent and be reconci∣led vnto God.
Secondly, Recreation must be sparing, in regard of our affection. For we may not set our hearts vpon sports, but our affection must be tempered and alaied with the feare of God. Thus Salomon saies, that laughter is madnes, Eccles. 2. 2. so farre-forth, as it hath not the feare and reuerence of the name of God to restraine it. This was the sinne of the Iewes reprooued by the Prophet, that they gaue themselues to all manner of pleasure, and did not consider the worke of the Lord: that is, his iudgements and corrections. Esa. 5. 12. And thus if Sports and Recreations be not ordered, and guided according to this and the other Rules, we shall make them all not onely vnprofitable vnto vs, but vtterly vn∣lawfull. And so much of the vertue of Tem∣perance.
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What is re∣quired be•…•… we eate.
What is re∣quired in our Eating.
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VVhat is re∣quired after out meate.
Preparation of apparell.
VVearing of apparell.
Non est bo∣num ludere cum Sanctis.