A Guide to Godliness, Book 3 · Chapter 20
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 former reaſons bind all men to painfulneſſe in their callings.
ANd theſe are the reaſons which may moue vsus to be paineful in our callings, and preſerue vsus from idleneſſe. But a queſtion may bee made whom it concerneth to be thus daily imployed, ſeeing common practice of the world doth plainely proclaime, that they thinke, all are not tied by theſe reaſons to ſpend their time in paines and labour; and that many may liue without any calling at all, or hauing one, may onelyonly labour ſo much as they neede, or will ſtand with their credit and place. As though there were no other bonds to tye them vntounto 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 vponupon their lands and great reuenues, and deſire not to hauehave 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 reuelling; 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 vponupon 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 hauehave taken vponupon 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 vntounto labour, as the ſparkes Iob 5. 7.flie vpward, ſo that he who would hauehave paſport to leade an idle life, muſt forgoe the priuiledge of being a man. Yea, not onelyonly 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. Tim. 5. 14. Pro. 31. 27.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 vntounto 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 curling the haire, painting the face, with ſuch like vanities; and the afternoone 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 vponupon themſelues all the former euils of ſinne and puniſhment.
§. Sect. 2 That Gentlemen hauehave no priuiledge of idleneſſe, and how they ſhould ſpend their time.
As for Gentlemen and thoſe that hauehave attained vntounto 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 ouertoyle 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 vntounto 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 beforehand with ſuch extraordinary pay and bountifull wages, aboue the reſt of their fellowes, whoſe labours are more baſe and toyleſome, leſſe honourable 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 heereof it is that Sodome was ſo much condemned and fearefully puniſhed; becauſe abounding in all wealth and plenty, they exceeded alſo in ſloth, abuſing the bleſſing of riches and proſperity, to pride, fulneſſe of bread, and Ezech. 16. 49.aboundance of idleneſſe. Beſides then thoſe religious duties, of praying, hearing the Word, reading, meditating, and ſuch like, in which it becommeth 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 aduancing 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 hauehave 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 martiall 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 onelyonly bee able to direct themſelues in all things that concerne their eſtates, bodies, and ſoules, but alſo may be helpeful vntounto their neighbours about them, by directing them in their courſes, and reſoluing them in all their doubts, when as they reſort vntounto them to aske their counſell. VntoUnto 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 vntounto them that reſide in the Vniuerſities; ſeeing they hauehave moſt leaſure and opportunity to follow their ſtudies; and beſt purſes to furniſh their Libraries. Or if they hauehave not beene brought vp to learning, they may imploy their time profitably in according differences, and ending 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 conuerſation, 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 vntounto them. Yea, which is aboue all, they ſhould by theſe courſes hauehave the inward peace of a good conſcience, and inioying Mat. 25. 20, 21.their earthly priuiledges as pledges of Gods louelove, and earneſt-pennies of their ſaluation, their hearts would not bee ſet vponupon theſe, but vponupon 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 poorer ſort muſt labour painfully in their callings, notwithſtanding that the badneſſe 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 conſcience, but alſo by the yron chaine of neceſſity, that they may hauehave wherewithall to relieue and ſuſtaine themſelues and thoſe that belong vntounto 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 vntounto theſe two, there be added a third, which is the bond of authority, 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, 2. Theſ. 3. 6, 10.becauſe they will not worke; or elſe to feede vponupon 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 vsus 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 vntounto them and theirs neceſſary 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 giuegive ouer their labour in it. To which end let them conſider, that they doe not only 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 hauehave 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 diligence, 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 Pſal. 37. 3. 5. Pro. 26. 3. 1. Pet. 5. 7.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 vponupon 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 onelyonly, but by eueryevery Mat. 4. 4.word that proceedeth out of Gods mouth, hee will giuegive ſuch an extraordinary bleſſing vponupon their little poore pittance, that like vntounto 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 bleſſed 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 ſeaſonably ſowne in ſuch choyce grounds, they may aſſuredly expect an heauenly 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 diſpoſing, 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 Jam. 5. 1, 3.the reſt of their treaſure, and the ruſt of it in the day of Iudgement witneſſing againſt them, ſhall cauſe them to heare that fearefull and dreadfull ſentence, Depart from me, ye curſed, into euerlasting fire, prepared for the Mat. 25. 41.deuill and his angels; For I was hungred, and yee gaue me no meate, I was thirſty, and yee gaue mee no drinke, &c. In which reſpect, I ſhould ten thouſand 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 impotent are not bound to labour, but may with good conſcience take their caſe.
Now concerning thoſe who are impotent and cannot worke, being diſabled 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, vntounto 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 conſcience liue vponupon thoſe charitable beneuolences which others ſhall bee pleaſed to beſtow vponupon them; praiſing God for raiſing vp ſuch good inſtruments to ſerue his prouidence for their reliefe and maintenance; and praying vntounto 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 baſhfulneſſe, they neglect to doe, and ſo periſh for want of reliefe, they are iniurious 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 vntounto 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 hauehave a fearefull reckoning to make at the day of Iudgement. But of this I hauehave largely written in a Treatiſe of this Argument, and therefore heere paſſe Treatiſe of Almes, or the Plea of the poore.it ouer.