Observations Divine and Moral, Chapter 28
CHAP. XXVIII. Of the use, and abuse of things.
WE are said to enjoy God alone, and to use the Austin.creatures: because we are not to rest in them; but in God onelyonly, to whom we are to be holpen by them. And of the things which we use, some of them we must use, as though we used them not: others, as though… Cor. 7. we used them. The World, and all things serving for this life, we ought to use with a kinde of indifferency, and without setting the affections of our hearts upon it, or them, how busy soever our hands be about them: spirituall good things, on the contrary, and which concern our eternall happines, we ought to use, as using them indeed, with all earnest bent of affection upon them; and as not suffering our selvs, at any hand, to be disappoynted of the fruit of them.
God (sayth the wise man) hath made every thing beautifull Eccles. 3.in his time: and indeed, every thing is good for something: (I mean every thing that God hath made; for there are many vayn and leaud devises of men, which are truly good for nothing) as, on the other side, nothing is good for every thing. And hereupon Prometheus told the Satyre, when he would hauehave kissed the fire, upon his first seeing Plutarch.it, that if he did so, it would burn his lips, as not being for that use, but to minister heat, and light. Some things alwayes bear, as it were, their use on their backs, and cause also the right use of other things, where they are found; as the sanctifying graces of Gods spirit, which yet some use more fully, and faythfully then others; and this is also a grace of God: whereas all other things hauehave theyr good in theyr useing, and not in their owning. And a great poynt of wisdom, and advantage for good it is to apply things to their right use, and end, whether great, or smal. He that can doe this spiritually, is happy, though he have receaved but one pound for others five, or ten. As on the other side, how many were, (though not happy, yet) lesse miserable, if they altogether wanted the wit, learning, riches, and authority; which they want grace to use, according to the will of the giver?
A man hath that most, and best, whereof he hath the (lawfull) use. And hereupon a follower of a great Lord was wont to say, that he had, in effect, as much, as his Lord; though he were owner of little, or nothing: considering how he had the use of his gardens, and galleryes, to walk in; heard his musick, with as many ears, as he did; hunted with him in his parkes; and ate, and drank of the same, that he did, though a litle after him; and so for the most other delights, which his Lord enjoyed. And, in truth, what great difference is there, save in the proud, and covetous minde of a man, whether he himself, or another be owner of the good things; whereof he with him, hath the lawfull use, and benefit?
Distinction must be put between the things themselvs, and Chemnit.their casuall, and personall abuses: otherwise the natures of the things can neither be rightly conceaved of, nor expressed. Neyther doth the abuse of good things so take away, or make forfeyture of the use, as that the counsayl of Lycurgus Plutarchis to be followed, who would have the vines cut down, because men were sometimes druncken with the grapes. Yet may the abuse of a thing be so common, and notorious; and the use so small, or needlesse; as better want the small use, then be in continuall danger of the great abuse of it.
The best things abused become the worst, both naturally, and morally, by reason of a greater force in them then in other things. which we must not therefore superstitiously disavow, or cease to account the best, as they are; but we must thereby be warned to use them the more warily, that we may enjoy their full goodnes; and not prejudice them by abuse: Otherwise, we shall be lyable to the curse of a greater then A istippus, whoLa…rtius. wished a plague upon those wantons, who by their abuseing it, had defamed a sweet oyntment, wherein he took delight.
All evil stands in the abuse of good. And good thingsTertull. are abused commonly, eyther when they are unmeasurably used; as it is said of wyne, that the first cupp quenches thirst, the second procures chearfulnes, the third drunkennes, and the fourth madnes: or by applying them unaptly, or to wrong ends, or persons; as when oneCyprian. offers light to the blynde, or speech to him that is deaf, or wisdom to a brutish man; or as when cowards fight with their tongues, and swash-bucklers dispute with their swords: or in regard of their supernaturall use, when we referre not all to the glory of God, and our own, and others eternall good, and welfare: which are the utmost ends of all things.