A Guide to Godliness, Book 3 · Chapter 19
CAP. XIX.
Diuers reaſons which may perſwade vsus to be faithfull and diligent in duties of our callings.
§. Sect. 1 That God hath ordained man to labour; and hath in many places of the Scriptures ſtrictly inioyned it.
NOw when we are thus qualified with theſe vertues and graces, the laſt thing required in the duties of our callings, is, that we walke in them with all painefulneſſe and diligence, which becauſe it is tedious to fleſh and blood, and men are naturally giuen to eaſe and liberty, deſiring no calling at all, or, if any bee put vponupon them by neceſsity rather then choyce, to walke in them with as much ſloth and negligence, as deſire of their gaine and aduantage will permit; and few of many that are painefull, are diligent in their callings in obedience vntounto God, or out of conſcience of their duty, or any other religious conſideration; labouring no otherwiſe in them then Infidels and Pagans, onelyonly for worldly benefit and earthly reſpects. Therefore it will be profitable to propound ſome reaſons out of the Scriptures, both to incite vsus to honeſt labour in the workes of our callings; and to make vsus auoyd ſloth and idleneſſe. Firſt then let vsus conſider, that God hath ordained man as naturally to labour, as the ſparkes to flee vpwards, and Iob 5. 7. Gen. 2. 15.in the ſtate of innocency would not indure that man ſhould be idle, but made his labour eaſie and comfortable, that he might labour with delight. And therefore much leſſe will he now ſuffer man vnpuniſhed to liue at his eaſe, ſeeing he hath impoſed it vponupon him as a penalty for his tranſgreſſion, that in the ſweate of his face he ſhould eate his bread; and hath purpoſely Gen. 3. 19.curſed the earth with barrenneſſe without tilling and manuring; being content that it ſhould want its naturall fruitfulneſſe, rather then that man ſhould want neceſſary cauſe and occaſion of labour. And though hee would hauehave his Saints in heauen to keepe vntounto him a perpetuall Sabbath (not that they ſhould be idle, but wholly intent to his prayſes) yet preſcribing a Law vntounto ſinners on earth, he appointeth but one day for reſt, and ſixe for labour, to ſhew vntounto vsus, that in this world he will bee ſerued, not onelyonly with religious duties, but in the greateſt part of our time, by walking faithfully and conſcionably before him in the duties of our callings, expreſſing and exerciſing our inward graces and religious vertues, in our vocations, and the outward duties required in them. And this Law hee hath backed with many ſpeciall commandements and teſtimonies of holy Scripture, requiring at our hands that we ſhould daily exerciſe our ſelues in the duties of our callings. Thus Salomon ſendeth the ſluggard to Pro. 6. 6.learne of the ſilly Ant diligence and induſtry in his labours, that at leaſt, ſhame might driue him to the performance of his duty, when hee ſeeth himſelfe a reaſonable man, who hath ſo many motiues to induce him, and ability to propound ſo many good ends vntounto his paines, to bee exceeded heerein by a ſilly creature, who hath no other helpe nor inducement but the inſtinct of nature. So the Apoſtle Paul requireth of all men, that they 1. Theſ. 4. 11.ſtudie to be quiet, and to doe their owne buſineſſe, and condemneth them who worke not in their owne callings, but buſie themſelues in other mens matters, as inordinate perſons, adiudging them to this puniſhment, that if they would not worke, neither ſhould they eate; becauſe they hauehave no right vntounto it before they hauehave laboured for it, but are theeues, who liue by the ſweate of other mens browes, and like idle drones, vniuſtly deuoure the fruit of their labours. And this the Apoſtle implieth, where hee firſt requireth them to worke with quietneſſe, and then to eate their owne bread: for if earning it by our labours make it our owne, then it is not our owne before we hauehave earned it; neither will free gift of friends or inheritance giuegive iuſt title vntounto it, vnleſſe we ſtrengthen it, by performing obedience to that firſt Law after the fall, In the ſweate of thy face thou ſhalt eate thy bread. And therefore the Apoſtle ſeemeth to make ſtealing and not labouring to be all one; Let him (ſaith he) that ſtole, ſteale no more, but rather let him labour, Eph. 4. 28.working with his hands the thing that is good. VntoUnto which precepts of holy Scriptures, preſcribing labour in the duties of our callings, we may adde the examples of all the Saints of God in all ages, as fit patternes for our imitation; who hauehave alwayes liued in lawfull callings, and hauehave faithfully laboured in the duties of them, as of Abel and Noah before the flood, the one a Shepherd, the other an Husbandman; and after the flood, of the Patriarkes, Abraham, Iſaac, and Iacob, and all their poſterity that deſcended of them; of Moſes, Dauid, the Kings and Prophets; of the Diſciples of our Sauiour Chriſt; and eſpecially of the Apoſtle Paul, who, as he profeſſeth, laboured more aboundantly then they all, not onelyonly 1. Cor. 15. 10. 1. Theſ. 2. 9. & 2. Theſ. 3. 7, 8, 9.imploying himſelfe in his painefull Miniſtery and Apoſtleſhip, but labouring alſo with his hands, that he might not be offenſiue, but be a good example for others to imitate. Yea, our Sauiour Chriſt himſelfe, who though hee were free borne, and the onelyonly begotten and dearely beloued Sonne of his Father, ſubmitted himſelfe as a ſeruant to the common Law of mankinde, tying himſelfe by a voluntary neceſſity to labour in his calling, and to doe the workes of him that ſent him. The which hee did with Iohn 9. 4.ſuch cheerefulneſſe and delight, that he profeſſeth it to bee his meate and Iohn 4. 34.drinke to doe the will of him that ſent him, and to finiſh his worke. And therefore if the Sonne and heire could not be free from labour, how ſhould any of his ſeruants be exempted? If the Lord of the Vineyard could not bee Matth. 20. 6.priuiledged from taking paines, with what face can any of the hired labourers excuſe their idleneſſe?
§. Sect. 2 That it is Gods ordinance that wee ſhould labour in our callings.
Againe, let vsus conſider that the Lord himſelfe is the Author of our callings, and that it is his ordinance that we ſhould labour in them. It is he that created, and redeemed, and continually preſerueth vsus, who hath called and ſet vsus in our places, and hath appointed vntounto eueryevery one their worke and taske; and hath not onelyonly promiſed his helpe and aſſiſtance in all our labours, but alſo hath incouraged vsus to take paines, by aſſuring vsus, that he will richly reward them when wee hauehave finiſhed our worke. And therefore, if after all this, we will detract our labour, and ſpend our time in ſloth and idleneſſe, what is it but to leaue our ſtandings, and to withdraw our ſelues from vnderunder his gouernment? to neglect Gods worke, and to doe ſeruice vntounto Satan, and the ſinfull luſts of our owne fleſh? what is it but to depriue our ſoules of that comfort which we might hauehave in his company and aſſiſtance; and by pretending difficulty in the atchieuing our labours, to argue and accuſe him of inſufficiency, who hath vndertaken to aſſiſt vsus, and by his helpe to giuegive good ſucceſſe vntounto all our iuſt indeuours? what is it, but for the inioying of ſhort and carnall eaſe to our fleſh, to forfeit all hope of obtaining thoſe rich, heauenly, and euerlaſting rewards, which he hath promiſed vntounto vsus, as the free and gracious wages of our momentany labours?
§. Sect. 3 That God bleſſeth the diligent with many benefits.
Finally, let vsus conſider the manifold benefits wherewith God hath promiſed to bleſſe our labours, if we be painefull and diligent in the duties of our callings. And contrariwiſe, how much he abhorreth and condemneth ſloth and idleneſſe, puniſhing them that liue in it, with innumerable euils which he hath iuſtly cauſed to attend vponupon it. Concerning the former, it may be a ſtrong inducement to make vsus diligent in our callings, if we conſider the benefits which accrew vponupon it. For whereas eueryevery one is ready to aske, Who will ſhew vsus any good? and is eaſily drawne to any courſe by the Pſal. 4. 6.golden chaine of gaine and aduantage, the Wiſeman telleth vsus firſt generally, that in all labour there is profit, whereas idle talking with the lips tendeth Pro. 14. 23.onelyonly to penurie. And in many other places he ſetteth foorth more particularly the manifold benefits that doe accompany it. For it exalteth to honour and authority, according to that, The hand of the diligent ſhall beare Pro. 12. 24.rule, but the ſlothfull ſhall be vnderunder tribute. And againe, Seeſt thou a man diligent Pro. 22. 29.in his buſineſſe? he ſhall ſtand before Kings, he ſhall not ſtand before meane men. It buildeth the houſe, and maketh and erecteth manſion places for themſelues and their poſterity. So ſaith Salomon, Prepare thy worke without, Pro. 24. 27.and make it fit for thy ſelfe in the field, and afterwards build thy houſe. Contrary to the practice of many in theſe times, who preferre building, and neglect husbandry, and take care to ſet vp faire houſes, before they hauehave any land to lay vntounto them; building themſelues quite out of dores, and like fooles, making houſes for wiſe men to dwell in. It is crowned by the Lord with riches and plenty; For he that tilleth the land, ſhall be ſatisfied with Pro. 12. 11. & 28. 19. Pro. 10. 4. & 20. 13.bread; and the hand of the diligent maketh rich. And whereas that which commeth lightly, is as idlely ſpent; that which is gotten by honeſt labour, is preſerued and multiplied; according to the ſaying of the Wiſeman, Wealth gotten by vanity, ſhall be diminiſhed, but he that gathereth by labour, Pro. 13. 11.ſhall increaſe. It preſerueth the body in health, which languiſheth with idleneſſe, maketh the meate pleaſant by quickning the appetite, and the ſleepe ſweete; whereas the idle turne vponupon the bed, as a dore vponupon the Eccl. 5. 12. Pro. 26. 14.hindges, and not being able to reſt, becauſe they hauehave not laboured, toyle themſelues with too much eaſe, and are tired with tumbling, euen vponupon their beds of downe, being iuſtly puniſhed by God, with reſtleſſe toſſing and ſweating in the night, becauſe they would take no paines to ſerue him in the day. It affordeth comfortable and liberall meanes, not only for the maintenance of our ſelues and thoſe that belong vntounto vsus, but alſo whereby we may be beneficiall vntounto others that neede our helpe, and exerciſe our charity in the workes of mercy, and in relieuing the poore members of Ieſus Chriſt; which hee will richly reward and crowne with glory and Mat. 25. 34, 35. 1. Tim. 6. 18, 19. Pro. 21. 25, 26.happineſſe at the day of Iudgement. For whereas the ſluggard, whoſe hands refuſe to labour, getteth nothing for himſelfe to ſatisfie his deſire, though hee coueteth greedily all the day long, the righteous that is diligent in the workes of his calling, hath not onelyonly ſufficient for his owne vſe, but giueth liberally to others and ſpareth not. And this end the Apoſtle propoundeth to our paines in our honeſt callings, willing men to labour, Eph. 4. 28.working with their hands the thing that is good, that they may hauehave to giuegive to him that needeth. Finally, if fearing God, wee walke painefully in our callings, wee ſhall not onelyonly inioy the fruit of our labours, but alſo bee bleſſed in this fruition; according to that of the Pſalmiſt, Bleſſed Pſal. 128. 1.is eueryevery one that feareth the Lord, and walketh in his wayes, for thou ſhalt eate the labour of thy hands, happy ſhalt thou bee, and it ſhall bee well with thee. And if God ſeeth it fit that he ſhould miſſe of this earthly happineſſe, he will aboundantly recompence it with euerlaſting bleſſedneſſe in the life to come.
§. Sect. 4 That the Lord abhorreth idleneſſe and negligence, and ſeuerely puniſheth it.
Contrariwiſe, the Lord abhorreth idleneſſe and negligence in our callings, eſteeming them that are ſlothfull, more brutiſh and without vnderſtanding, then the dumbe & brute creatures, and therfore ſendeth them to their Schoole to be inſtructed by them. aPro. 6. 6.Go to the Ant, thou ſluggard, conſider her wayes and be wiſe. And therefore it is condemned in the bPro. 26. 13, 14, 15.Scriptures; cMatth. 20. 6.reprooued in the Parable; Why ſtand ye here idle? Forbidden in all our affaires, dRom. 12. 11.Be not ſlothfull in buſineſſe; Matched and rancked with waſting our owne goods, and ſtealing from other men; for he that is ſlothfull in his worke, is the brother of him that is a great waſter; and the Apoſtle implyeth ePro. 18 9.by that Antitheſis, Let him that ſtole, ſteale no more, but let him labour with his Eph. 4. 28.hands; that an idle perſon is no better then a thiefe. For he robbeth the poore of their right, who depriueth them by his ſloth of that reliefe, which he might yeeld vntounto them out of his honeſt labour. And finally, to be wicked and ſlothfull, are words of like ſignification, and fit to deſcribe a perſon deſperately naught and deſigned to deſtruction. Whereof it is that our Sauiour ioyneth them together in the Parable of the talents; Thou Matth. 25. 26.wicked and ſlothfull ſeruant, &c. But how much God hateth idleneſſe and negligence in the duties of our callings; it will better appeare, if wee conſider the manifold euils which hee cauſeth to accompany and attend vponupon it.
§. Sect. 5 That idleneſſe is the cauſe of innumerable ſinnes.
The which are of two ſorts, both the euils of ſinne, and the euils of puniſhment, of both which it is the cauſe, producing the one, and by due deſert drawing vponupon vsus the other. For the firſt; idleneſſe is a mother ſinne, and (as we vſually ſay) the roote of all euill; for when the deuill findeth vsus not imployed in Gods ſeruice, he entertaineth vsus into his, and ſetting before vsus the obiects and baites of worldly vanities, he offereth to giuegive them vntounto vsus as the wages of iniquity, if we will ſerue him in thoſe ſinfull luſts and workes of darkeneſſe wherein he will vſe vsus. When hee ſeeth vsus like grounds vntilled and vnmanured, and therefore vnfit to receiue the ſeeds of Gods graces, he ſoweth in vsus the weedes of all vice and ſinne, beſides all thoſe which grow vp in our hearts naturally, and of their owne accord, being grounds which in themſelues are too too fertile, to breed and bring foorth all fruits of impiety. More eſpecially, idleneſſe and neglect of our callings is a notable cauſe of hereſies, ſects, and ſchiſmes. For when men want imployment in their owne affaires, they grow curious and inquiſitiue after other matters; propound many vaine queſtions and needleſſe doubts, tending more to contention, then the vſe of edifying, which when they hauehave reſolued, according to their owne humour and phantaſie, they goe (hauing nothing elſe to doe) from houſe to houſe to poſſeſſe others with their conceits, and when they hauehave priuately trained vp many in their opinions, at laſt they make a generall muſter, and become heads and captaines of that faction, which themſelues hauehave raiſed; diſturbing the peace of the Church, by renting themſelues from it, and making warre againſt the truth; as the miſerable experience of theſe times doth too euidently ſhew. Neither doth it alone make men buſie and curious in matters of Religion, but alſo in ciuill affaires; for when men grow negligent in their owne buſineſſe, they hauehave leaſure to intermeddle with other mens, and hauing nothing to doe at home, they range abroad; carrying tales from houſe to houſe, and ſowing the ſeeds of diſcord and diſſenſion among neighbours. Of ſuch idle buſie bodies, the Apoſtle complained in his time, who walked 2. Theſ. 3. 11, 12.diſorderly, and worked not at all, but buſied themſelues in other mens matters, and diſquieted all whom they came among. And ſuch were thoſe yong idle widdowes, who wandred about from houſe to houſe, and by being 1. Tim. 5. 12, 13.idle, became tattlers alſo and buſie-bodies, ſpeaking things which they ought not. And as it is a cauſe of ſchiſme in the Church, and diſſenſion in families, ſo alſo of ſedition and rebellion in the Common-wealth, whileſt it maketh men inquiſitiue after newes, and to pry curiouſly into matters of ſtate; buſie in cenſuring thoſe that are in authority, and ſo filling both their owne and other mens minds with diſcontents, they become ſeditious, and vponupon all occaſions ready to riſe and rebell, for want of other imployment; and the rather, that by fiſhing in troubled waters, they may ſupply thoſe wants and neceſſities which negligence in their callings hath brought vponupon them, therefore betaking themſelues to Armes, becauſe pouerty Pro. 6. 11.and want (like an armed man) hath firſt aſſaulted them. And this was the reaſon why Pharaoh, fearing that the Iſraelites would riſe and withdraw their neckes from vnderunder the yron yoke of his tyrannicall gouernement, probably, though falſly, coniectured that want of worke was the cauſe, out of that generall maxime and principle in policie, that idleneſſe maketh men ſeditious and rebellious; whereas imployment in their callings ſo taketh vp their mindes, that they hauehave no leaſure to thinke of things impertinent to their priuate eſtate and affaires. It is the cauſe alſo of couetouſneſſe, and all the euils that doe ſpring from it, as wrong and oppreſſion in the mighty, fraud and deceitfull dealing in the weake, yea euen of theft, robbery, and piracie; for when men through idleneſſe and negligence in their callings, become poore and hauehave nothing of their owne, they greedily deſire other mens goods to ſupply their wants, and Pro. 28. 19.vſe all vnlawfull meanes whereby they may compaſſe them. Which cauſed the wiſe Agur to pray againſt penury & want of neceſſaries, leſt being poore Pro. 30. 8, 9.he ſhould ſteale, and ſo take the name of his God in vaine. And this made the Apoſtle inhibiting ſtealing, to inioyne labour, as being the beſt meanes to Eph. 4. 28.keepe men from this ſinne. It is the cauſe likewiſe of gluttony and drunkenneſſe, if want keepe not from this exceſſe, and emptineſſe of the purſe preuent not this too much fulneſſe of the belly. Whereof it is, that in the Scriptures they are ioyned as companions and mutuall cauſes one of another. So it is ſaid, that the ſinnes of Sodom were pride, fulneſſe of bread, Ezech. 16. 49.and abundance of idleneſſe; and that the Iſraelites ſate down to eate and drinke, Exod. 32. 6.and roſe vp to play. For when mens mindes are not imployed about their callings, they are ſet vponupon their bellies, not onelyonly to pleaſe their appetite, but alſo to take away the tediouſneſſe of time, which is cauſed by idleneſſe. Which I am perſwaded is the chiefe cauſe of the exceſſiue and hurtfull vſe of Tobacco in theſe dayes; for becauſe mens heads are idle and empty of buſineſſe, they fill them with ſmoke; and for want of better imployment, they betake themſelues to this vaine exerciſe; making hereby their idle time leſſe tedious, & taking away melancholy, the vſuall companion of ſloth, by intoxicating their braines, & ſtupifying their ſenſes, ſo as they become leſſe apprehenſiue of their miſ-ſpent time, and the manifold euils which accompany their idleneſſe; till by much vſe and cuſtome they grow to ſuch an habit, that they now vſe it not onelyonly for delight, but alſo for neceſſity, hauing no power to forbeare and weane themſelues from it. Of which I am the rather perſwaded, becauſe I ſee it moſt vſed amongſt thoſe who are moſt idle, as inordinate youth and looſe gallants, and by thoſe who are otherwiſe induſtrious and laborious, when they intermit the workes of their callings, and vponupon any occaſion are at leaſure from their imployments. Finally, idleneſſe is the cauſe of whoredome and all vncleane luſts, not onelyonly as it is a ſpeciall meanes to pamper the fleſh, and ſo to inable and prouoke it to theſe workes of darkeneſſe, but alſo becauſe it giueth leaſure and liberty to the heart and eyes, to wander and roue after wanton and laſciuious obiects, as the lamentable example of holy Dauid, 2. Sam. 11. 2.and of innumerable others ſince his time, and euen in our owne dayes, hauehave too manifeſtly prooued.
§. Sect. 6 That idleneſſe maketh vsus liable to many puniſhments.
Secondly, as idleneſſe and negligence in our callings produceth theſe manifold euils of ſinne; ſo is it no leſſe fruitfull in bringing forth the euils of puniſhment, both in this life and in the life to come. For firſt, as it is the roote of all ſin, ſo by conſequence it generally bringeth with it all puniſhments that theſe ſinnes deſerue, of which it is the cauſe and roote, ſeeing they are but the after-fruits of the ſame tree. Beſides which, it may be truely and properly ſaid to be the cauſe of diuers ſpeciall puniſhments. As firſt, of pouerty and penury of all Gods bleſſings, through neglect of the workes of our callings, which are the ordinary meanes ordained by him, whereby he deriueth vntounto vsus his gifts and benefits. And this Salomon often affirmeth, and much beateth vponupon in many places: Hee becommeth poore, that dealeth with a ſlacke hand, but the hand of the diligent maketh rich. The Pro. 10. 4. Pro. 13. 4.ſoule of the ſluggard deſireth and hath nothing, but the ſoule of the diligent ſhall be made fat. The ſluggard will not plow by reaſon of the cold; therefore ſhall he Pro. 20. 4, 13. & 6. 11. & 24. 30, 34.beg in harueſt and hauehave nothing. LoueLove not ſleepe, leſt thou come vntounto pouerty, open thine eyes, and thou ſhalt be ſatisfied with bread. Yea it is puniſhed, not onelyonly with want of riches, but alſo of neceſſaries, and with pinching hunger the worſt of all corporall euils; For ſlothfulneſſe caſteth into a deepe Pro. 19. 15.ſleepe, and an idle ſoule ſhall ſuffer hunger. For as they hauehave no ſtore of their owne, but want in others greateſt plenty, and beg through extreme penurie, euen in the time of harueſt; ſo doe they deſerue by their ſlothfulneſſe to be neglected of others, and harden the hearts of thoſe who are able and willing to giuegive, ſo as they thinke it no Almeſ-deed to relieue them out of their ſtore; for they that will not worke, are not worthy to eate; ſeeing they are vnprofitable burthens of the Common wealth, the blemiſh of a well gouerned 2. Theſ. 3. 10.Church, and idle Drones, who deuoure the fruit of other mens labours. Or if men ſeeing their want and miſery, giuegive charitably to their neceſſity, though they reſpect not their perſon, yet it is puniſhed with ſeruitude and baſe ſubiection. For through penury they are conſtrained to liue vponupon begging & borrowing, and as the Wiſeman obſerued, The rich ruleth Pro. 22. 7.ouer the poore, and the borrower is a ſeruant to the lender; & againe, The hand of Pro. 12. 24.the diligent ſhall beare rule, but the ſlothfull ſhal be vnderunder tribute. Finally, in the life to come it is puniſhed with euerlaſting death; for not only the waſting and riotous ſeruant, which miſ-ſpendeth and conſumeth his Lords talents, but alſo the idle and vnprofitable ſeruant, which doth not increaſe them by his honeſt labour, ſhall be caſt into outer darkneſſe, where ſhall be weeping, Mat. 25. 26, 30.and gnaſhing of teeth.