A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. XX.

That all persons without exceptions, are bound by Gods Law to walke painefully in the workes of their callings.

§. Sect. 1 That the for∣mer reasons bind all men to painfulnesse in their callings.

ANd these are the reasons which may moue vs to be paineful in our callings, and preserue vs from idlenesse. But a question may bee made whom it concerneth to be thus daily imploy∣ed, seeing common practice of the world doth plainely pro∣claime, that they thinke, all are not tied by these reasons to spend their time in paines and labour; and that many may liue without a∣ny calling at all, or hauing one, may onely labour so much as they neede, or will stand with their credit and place. As though there were no other bonds to tye them vnto any paines, but necessity among the poorer sort, increase of riches among those who desire to increase their wealth to an higher pitch, and honour and authority among those who are in place of gouernement. As for the rich that are contented with their wealth, and Gentlemen who liue vpon their lands and great reuenues, and de∣sire not to haue the honour with the burthen of gouernement, they neede not to imploy themselues in any calling, but may spend their time in all ease and pleasure, in hunting, and hawking, in gaming, and reuel∣ling; with which conceite they are so possessed, that they hold it some disparagement to bee otherwise exercised, or to take any paines in any lawfull calling. For answering whereof, wee are to know, that these reasons concerne all men of all estates and conditions, rich and poore, noble and base, so long as they are able to take paines, and are not made vnfit by age and impotency, sicknesse and such other infirmities. For the Law imposed vpon Adam, bindeth also all his posterity, that in the sweate of their face they should eate their bread. By which borrowed speech, from the practice of those who labour with their hands, is meant that all, of all estates and conditions, should serue God with paines and diligence, according to the nature of that calling which they haue taken vpon them; as Magistrates in their gouernment, Ministers in their studies, preaching, and other Ministeriall functions; the Artificer and Craftsman

in his Science and Trade; the Husbandman in the workes of Husbandry. And it is indefinitely said in Iob, that man is borne vnto labour, as the sparkes * 1.1 flie vpward, so that he who would haue pasport to leade an idle life, must forgoe the priuiledge of being a man. Yea, not onely men, but women also are tyed to this taske of daily labour in their callings; neither may they eate the bread of idlenesse, as the Wiseman speaketh, but must take * 1.2 paines, according to their place and state, either in working with their hands, if they be poore, or by gouerning their families, and with the good huswife in the Prouerbes, looking well to the wayes of their houshold, or some other honest imployment which may keepe them from idlenesse, fit them for a charge, and make them more helpefull vnto others, and in some kinde or other, profitable members of the Common wealth. For if they consume their time in sloth and idlenesse, and according to the common custome of many in the world, spend all the rest of the morning which they can spare from sleepe, in curious adorning of their bodies, in frizling and cur∣ling the haire, painting the face, with such like vanities; and the after∣noone in vaine talking and courting, idle visitations, carding, playing, and sporting themselues in such carnall delights; they (for ought I know to the contrary) shall as well as men bring vpon themselues all the former euils of sinne and punishment.

§. Sect. 2 That Gentle∣men haue no priuiledge of idlenesse, and how they should spend their time.

As for Gentlemen and those that haue attained vnto lands and riches, whereby they are able to maintaine themselues and their charge; though they are not, in respect that God hath thus aduanced them aboue others, to performe seruile workes, which were too much basenesse, nor to ouer∣toyle themselues in bodily labour, which were needlesse and vnprofitable for the Common wealth, by taking from the poore their worke, and with it their wages and meanes of maintenance; yet they are not exempted from such labours and imployments, as beseeme their place and state. Yea, in all reason, because God hath beene so gracious vnto them aboue others, that hee hath aduanced them to more honourable callings, wherein they may exercise themselues in imployments of a more excellent nature, and greater worth with greater ease; and hath richly rewarded them before∣hand with such extraordinary pay and bountifull wages, aboue the rest of their fellowes, whose labours are more base and toylesome, lesse honoura∣ble and important; therefore of all others, they should be least idle in this faire, easie, and honourable seruice, and exceede all others in diligence, as farre as they exceede them in these many and rich priuiledges. And heere∣of it is that Sodome was so much condemned and fearefully punished; be∣cause abounding in all wealth and plenty, they exceeded also in sloth, abusing the blessing of riches and prosperity, to pride, fulnesse of bread, and * 1.3 aboundance of idlenesse. Besides then those religious duties, of praying, hearing the Word, reading, meditating, and such like, in which it be∣commeth Gentlemen and rich men to bee most diligent, as hauing more leasure and better opportunity to performe these exercises, then the poorer sort: there are also many ciuill duties, in which their time and paines may be profitably imployed; As first and chiefly, the duties of Magistracy, if they be furnished with fit gifts for it by God, and called thereunto by superiour authority; wherein they are chiefly to aime at Gods glory, and

the good of the Church and Common wealth, by preseruing Iustice, truth, and peace, the beating downe of all vice and sinne, and the aduan∣cing of vertue and godlinesse in them. And not the pleasing of their owne humours, the pleasuring of their friends, and the filling of their purses with gifts and bribes. But if they be not fit for these imployments, or not called thereunto, then may they profitably be exercised in gouerning their owne families, appointing their seruants to their worke, ouerseeing their labours, and taking account of what they haue done; in husbanding and managing their estates, that they may, as much as in them lyeth, preserue it intire, and leaue it to their posterity. And what time they can spare from these imployments, they may profitably spend; either, if they be of a mar∣tiall disposition, in feates of Armes, riding of great Horses, and such like exercises, whereby they may bee fitted for the seruice and defence of their Countrey. Or if they be naturally inclined to contemplation, and a quiet and peaceable life, they may apply themselues to the study of Law, Physicke, or Diuinity, that they may not onely bee able to direct them∣selues in all things that concerne their estates, bodies, and soules, but also may be helpeful vnto their neighbours about them, by directing them in their courses, and resoluing them in all their doubts, when as they resort vnto them to aske their counsell. Vnto which studies, if our Gentility were inclined, I see no reason why they might not bee (like that worthy and renowned P. Mornay du Plessis of France, famous in all Countreys for his valour and learning) the greatest Schollers in the Common wealth, next vnto them that reside in the Vniuersities; seeing they haue most leasure and opportunity to follow their studies; and best purses to furnish their Libraries. Or if they haue not beene brought vp to learning, they may imploy their time profitably in according differences, and end∣ing controuersies betweene their neighbours; in vsing all good meanes both by word and example, to discountenance sinne, and aduance vertue; in doing the workes of mercy, as ouerseeing the poore, and taking order for their prouision, relieuing the hungry, clothing the naked, visiting the sicke; to which duties God hath inabled them aboue others, by making them stewards in his family, and committing a greater portion to their ordring and disposing. And if Gentlemen would thus spend their time, they should be truely noble in the eyes of God and men, and reape more true & lasting honour in their Country, by this their Christian conuersati∣on, then the antiquity of their house, their ancient and ennobled pedigree, their coates of Armes & Ensignes of Gentilitie, their gilded Coaches and gay apparell can yeeld vnto them. Yea, which is aboue all, they should by these courses haue the inward peace of a good conscience, and inioying * 1.4 their earthly priuiledges as pledges of Gods loue, and earnest-pennies of their saluation, their hearts would not bee set vpon these, but vpon the mayne bargaine of heauenly happinesse assured by them; and would bee content with all cheerefulnes to leaue them, & to lay downe their talents at Gods feet, when as he shall call them to enter into the ioy of their Lord.

§. Sect. 3 That the poo∣rer sort must labour painful∣ly in their cal∣lings, notwith∣standing that the bad∣nesse of their trades afford small earnings.

Now if the rich and noble are not priuiledged from diligent walking in their callings, then much lesse can any of the poorer sort, who are able to take paines, thinke themselues exempted, seeing they are tyed to the

performance of their duty, not only by the same golden bond of consci∣ence, but also by the yron chaine of necessity, that they may haue where∣withall to relieue and sustaine themselues and those that belong vnto them; which if they be not strong enough to tye them to their duty, but that they will liue like idle loyterers, and not labour for their liuing; it is fit, that vnto these two, there be added a third, which is the bond of autho∣rity, whereby they should bee compelled to take paines, and not liue as idle and vnprofitable Drones in the Common wealth. And if this treble bond will not hold them, then are they as inordinate liuers (according to the Apostles rule) to be cast out of all ciuill society, and not suffered to eate, * 1.5 because they will not worke; or else to feede vpon the bread of affliction and the water of sorrow, because they will not eate the bread of their honest labour, nor earne their liuing in the sweate of their face. Neither doth any law binde vs to relieue such as will be subiect to no law, nor to pitty their wants who will take no pitty on themselues. But what if being poore, they cannot maintaine themselues and their charge, either because it is so great, or the gaine so small that commeth of their labours? and what if their trade be so hard, and paines in it prized at such low rates, that there is no competencie in their earnings to minister vnto them and theirs ne∣cessary reliefe? In this case the poore are ready to say, that it is as good to sit still, as to rise and fall; and that they had as liefe play for nothing, as worke for nothing. But it is farre otherwise; for howsoeuer if the case truly standeth thus (for it is not alwayes so when it is pretended; and oftentimes the trade is blamed, when the fault is in the negligence and sloth of them that loyter in it, as heereby it appeareth, in that many others of the same trade, by their laborious diligence, doe with their earnings comfortably maintaine themselues and their families) yet (as I say) if it be truth which they speake, howsoeuer they may in this case (if they can) change their calling for a better, which will affoord them more sufficient meanes and maintenance, for the labourer is worthy of his hire, and by Gods Law, if we be liberall in spending our sweate, wee should not bee scanted in eating our bread; yet so long as they hold their calling (as they ought to hold it till they can change for a better) they must not surcease and giue ouer their labour in it. To which end let them consider, that they doe not on∣ly thereby serue cruell man, who being straight in his bowels, will not suffer them to get their liuing by their labour, nor allow them foode to recouer that strength which they haue spent in his seruice; but that in all their workes and laborious paines, they serue as their chiefe Lord, the bountifull King of heauen and earth, which will richly reward their dili∣gence, if it bee done in obedience to his Commandement, and supply aboundantly whatsoeuer is defectiue and wanting on the behalfe of their earthly master. The which, if he doth not to their full content in this life, but, to humble them and weane them from the world, doth feede them with a sparing hand, yet if they will performe their duty, and possesse their soules with patience, what is wanting in full payment heere, hee will double and redouble, yea infinitely multiply, by crowning their paines and patience with vnspeakeable ioy and endlesse glory, in the life to come. Yea if they will, making conscience of their duty, cast themselues

into the armes of Gods prouidence, he will assuredly prouide for them, according to that of the Psalmist, Trust in the Lord and doe good, so shalt * 1.6 thou dwell in the land, and verily thou shalt be fed. And either he will allow them more liberall maintenance, by powring out a larger blessing vpon their labours, or by opening the hearts of those who are rich, to contribute to their necessities; or else, seeing man liueth not by bread onely, but by euery * 1.7 word that proceedeth out of Gods mouth, hee will giue such an extraordinary blessing vpon their little poore pittance, that like vnto the widdowes handfull of meale and cruize of oyle, and Daniels pulse and water, it shall be as sufficient to preserue their health and strength, as the dainty fare and full tables of the rich. In the meane time, they whom God hath bles∣sed with sufficient plenty, are to be perswaded, to let the chiefe streames of their bounty and Christian beneficence runne into these dry and thirsty lands, and to take speciall care, that aboue all other poore, these who are painefull in their callings, and yet not able thereby to sustaine themselues and their families, may be relieued and comforted. For of seed so season∣ably sowne in such choyce grounds, they may assuredly expect an heauen∣ly haruest, and plentifull crop of ioy and happinesse. Whereas if they shut vp the bowels of their compassion, and will not communicate some little part of those many rich talents which God hath entrusted to their dispo∣sing, for the glory of their Master, and good of their fellow-seruants, but let them or theirs famish and starue for want of reliefe; their riches and they will perish together, and that little pittance of portion which they hold in their hands, and of right belongeth to the poore, shall bring them in the end no more comfort then Achans wedge of gold, or Diues riches, when he was in hell torments. For in this life it shall canker and corrupt * 1.8 the rest of their treasure, and the rust of it in the day of Iudgement wit∣nessing against them, shall cause them to heare that fearefull and dread∣full sentence, Depart from me, ye cursed, into euerlasting fire, prepared for the * 1.9 deuill and his angels; For I was hungred, and yee gaue me no meate, I was thir∣sty, and yee gaue mee no drinke, &c. In which respect, I should ten thou∣sand times rather chuse to perish for hunger; then abounding in their wealth, to let others perish for want of charity; and with Lazarus, to die at the rich mans gate; then with Diues, to sit gorgeously apparelled at a full table.

§. Sect. 4 That the im∣potent are not bound to la∣bour, but may with good con∣science take their case.

Now concerning those who are impotent and cannot worke, being dis∣abled by age, sicknesse, lamenesse, or other infirmities, they are not by the former reasons bound to labour in their callings, because God himselfe hath exempted them from the common rule and law, and hath left their consciences free from guilt of sinne, in the omitting of those duties, vnto the performing whereof he himselfe hath disabled them. And therefore if they be rich, they may liue at ease, and inioy thankfully their portion, as the gift and blessing of God. Or if they be poore, they may with good con∣science liue vpon those charitable beneuolences which others shall bee pleased to bestow vpon them; praising God for raising vp such good in∣struments to serue his prouidence for their reliefe and maintenance; and praying vnto him daily for their benefactours. Yea, in this case men are bound in conscience to lay open their wants, if others take no notice of

them, and to craue and receiue their helpe and assistance; which if out of an high stomacke in a low estate, or out of a proud modesty and bash∣fulnesse, they neglect to doe, and so perish for want of reliefe, they are in∣iurious to their able and willing neighbours, in refusing to be subiects of their charity; and so hindring them of that heauenly haruest which they should reape of it; and guilty also of their owne death, in not vsing those lawfull meanes whereby their liues should be preserued. And of these also the rich are bound to take care, that according to order and Law in this case prouided, nothing which is necessary be wanting vnto them; for God hath lent them their wealth to this end, that what they can spare from their owne necessary expences, they should cheerefully bestow for the reliefe of others; which if they neglect to doe, they shall haue a feare∣full reckoning to make at the day of Iudgement. But of this I haue largely written in a Treatise of this Argument, and therefore heere passe * 1.10 it ouer.

Notes

• * 1.1

  Iob 5. 7.
• * 1.2

  1. Tim. 5. 14. Pro. 31. 27.
• * 1.3

  Ezech. 16. 49.
• * 1.4

  Mat. 25. 20, 21.
• * 1.5

  2. Thes. 3. 6, 10.
• * 1.6

  Psal. 37. 3. 5. Pro. 26. 3. 1. Pet. 5. 7.
• * 1.7

  Mat. 4. 4.
• * 1.8

  Jam. 5. 1, 3.
• * 1.9

  Mat. 25. 41.
• * 1.10

  Treatise of Almes, or the Plea of the poore.