A Guide to Godliness, Book 3 · Chapter 21
CAP. XXI.
Of Recreations, which are not onelyonly lawfull, but alſo profitable and neceſſary, if wee bee exerciſed in them according to Gods Word.
§. Sect. 1 That we cannot continually be exerciſed in the workes of our callings.
THe chiefe end for which God hath created, redeemed, and doth preſerue and ſuſtaine vsus, is, that we ſhould ſerue him, and the principall meanes whereby he is worſhipped and ſerued, are the generall and religious duties of Chriſtianity, and the ſpeciall duties of our callings. In which regard, it were much to be deſired that we could ſpend our whole times in the performance of them, and eſteeme it our meate and drinke to doe the will of our heauenly Father, and our chiefe delight, to exerciſe our ſelues continually Ioh. 4. 34.in theſe duties. But becauſe this is impoſſible, in regard of humane frailtie and weakeneſſe, therefore hath God graciouſly permitted, yea inioyned vntounto vsus ſome time of intermiſſion and ceſſation from theſe labours, wherein we may refreſh our ſelues, and repaire our decayed ſtrength, exhauſted and ſpent in theſe Chriſtian exerciſes, that ſo we may be the better inabled and fitted to returne vntounto them againe with renewed vigour, reaſſume our taske, and performe our duties in them with more ability and dexterity. And theſe are the times which are allotted to recreation, taking of our repaſt by eating and drinking, and compoſing our bodies to reſt and ſleepe. For that we cannot alwayes labour in the duties of Chriſtianity and of our callings, nature it ſelfe teacheth vsus, and the experience of our weakeneſſe, which maketh vsus to ſinke vnderunder this burthen, if wee neuer lay it aſide; and the example of our Sauiour Chriſt himſelfe, who though in his diuine nature he were omnipotent and needed not to reſt, yet as he was man, who had taken vponupon him, not onelyonly our nature, but our infirmities Heb. 4. 15.alſo, after his painefull labours, he needed, being weary, to reſt, and being hungry, to refreſh himſelfe and repaire his ſtrength. And therefore after his iourney, being weary and hungry, hee reſted himſelfe at Iacobs well, Ioh. 4. 6, 8.whileſt he ſent his Diſciples into the City to buy him meate. And in another place being tired with the comming and going of the multitude whom he taught, ſo as he had no leaſure ſo much as to eate, he commandeth his Diſciples to accompany him, and to go apart into a deſart place, Mark. 6. 31.that there they might reſt a while and take their repaſt. Which whoſo neglect, and thinke that they can ſpend their whole time in labour, they fooliſhly tempt God, in refuſing his ordinance, and the meanes which he hath appointed to repaire their ſtrength, and preſerue their health; they proudly preſume on their owne power, as though they were better able to doe the duties which God hath inioyned then Chriſt himſelfe; and are no better then ſelfe-murtherers, bringing themſelues vntounto an vntimely death, becauſe they refuſe to vſe the meanes which God hath ordained and ſanctified for the ſuſtaining of their liues.
§. Sect. 2 What lawfull recreation is; and that it may be vſed with a good conſcience.
Seeing then it is not onelyonly allowed as lawfull, but commended as neceſſary and profitable, that ordinarily we ſhould ſpend ſome part of the day in vacancy from labour, and remiſſion of the workes of our callings, therein taking our recreation, diet and repaſt, reſt and ſleepe, that wee may more cheerefully returne to our labours, and more ably performe them, when as our bodies and minds are refreſhed by this intermiſſion; we will in the next place ſpeake of them ſeuerally, and ſhew how we may lawfully ſo vſe them, as that they may be helpes and not hindrances to the well-performing of all Chriſtian duties. And firſt we will ſpeake of recreation; which is an intermiſſion of our labours, and ſpending of conuenient time in ſome delightfull exerciſe, for the refreſhing of our mindes and bodies, that their vigour and ſtrength being repaired, wee may more cheerefully returne to our callings, and performe the duties of them with more ability. Which that wee may vſe without ſcruple of conſcience, (which would make it, though lawfull in it ſelfe, vnlawfull vntounto vsus, becauſe whatſoeuer is not done of faith, is ſinne;) let vsus know, that honeſt recreation Rom. 14. 23.is a thing not onelyonly lawfull, but alſo profitable and neceſſary. The lawfulneſſe of it hence appeareth, in that it is according to Gods will, which he hath manifeſted, both by his workes, in that he hath made man ſo finite in his powers and abilities both of body and minde, that he cannot hold out in continuall labour, nor long ſubſiſt in well-being, in health, and ſtrength, vnleſſe he be refreſhed with ſeaſonable recreation; and alſo by his Word. For the ſame Law which inioyneth painefull and profitable labour in our callings, requireth honeſt recreations as a ſpeciall meanes which inableth vsus vntounto it, ſeeing in eueryevery Commandement wherein a duty is impoſed, all the helpes and furtherances which inable vsus to doe it, are alſo inioyned. And though God hath appointed this world to be a place of pilgrimage and warfare, and not a Paradiſe of pleaſure, and Chariot of triumph, reſeruing that for his owne Kingdome, when hauing finiſhed our iourney, and obtained victory, we ſhall reſt from all our labours, and be compleate in all ioy and happineſſe; in which regard it becommeth vsus not heere to ſpend moſt of our time in ſports and paſtimes, but rather in painefull trauaile and ſore conflicts with our ſpirituall enemies; yet becauſe we could not hold out in our pilgrimage and warfare without ſome refreſhing, he hath graciouſly allowed vsus ſome time (as it were) to lye in our Inne and Garriſon, to take our pleaſure and delight, that being refreſhed, we may more luſtily proceede in our iourney, and more couragiouſly renew our warfare and fight; and to this end hath fitted his creatures, both for the vſe of neceſſity, and alſo comfort and delight; and not onelyonly alloweth man bread and water to ſuſtaine him in life; but as the Pſalmiſt obſerued, wine that maketh glad the heart of man, and oyle to make him looke with a cheerefull countenance.Pſal. 104. 15.
§. Sect. 3 That recreations are profitable and neceſſary.
Neither is recreation onelyonly allowed as lawfull, but alſo inioyned as profitable and neceſſary. It is profitable, becauſe it inableth vsus to hold out in our labours, and to performe all good duties with more vigour, and in much greater perfection. For as the ſtrings of a Lute let down & remitted, doe ſound ſweeter when they are raiſed againe to their full pitch; and as our fields, being eueryevery yeere ſowed, become at length more barren in bearing, but being ſometime laid fallow, repay the Husbandmans patience and forbearance with double increaſe: ſo our bodies and minds, if Intermiſſio vt aruis ſic ingenijs prodeſt.they hauehave no remiſsion from our labours, will make but dull muſicke; if we doe not ſometimes let them lye fallow, and giuegive them a Summer-tilth of ſeaſonable recreation, they will remit much of their vigour, and become quickly more barren, to bring foorth any good fruits; whereas by timely remiſsion, they will afterwards make more harmonious melody, and double their fruitfulneſſe, if, languiſhing with labour, we refreſh them, and repaire their ſtrength with ſome pleaſant intermiſsion. And as recreation in theſe reſpects is very profitable, ſo alſo is it no leſſe neceſſary: for if (like bowes) wee ſhould alwayes ſtand vponupon our bent; wee would in a while proue ſtarke ſlugges; and if (like Lute ſtrings) wee ſhould alwayes hauehave our ſtrength ſtretched to the higheſt pitch; it would not onelyonly be deadded and dull, but ſtill in danger to cracke and faile. We are not made of God fit inſtruments for perpetuall motion, but reſt is to hold interchangeable courſe with it. The which is to bee vnderſtood, not onelyonly of our bodies, but alſo of our minds; for both of them hauehave but a finite vertue, and their powers and faculties proportioned vntounto finite actions and operations: and therefore as they cannot doe things aboue their ſtrength, ſo neither can they continue in doing beyond their time; or if they doe, they are ſoone wearied and ſpent, and forced to leaue their labour vponupon the neceſsity of impotency, which we would not intermit vponupon the choyce of diſcretion. But chiefly this falleth out in the ſtudies and labours of our minds, when as they are exerciſed about intellectuall obiects, and intentiuely bent vponupon diſcourſes of reaſon. For ſenſible things are con-naturall and familiar vntounto vsus, and therefore being exerciſed about them, we doe it with eaſe and delight, as being (like the fiſh in the water, and the bird in the ayre) in our owne proper element; but when they are imployed about things onelyonly intellectuall, eſpecially in diuine contemplations which are moſt contrary to corrupted nature, and are eleuated aboue their pitch, and wholly abſtracted from all things ſenſible, as in diuine ſtudies, prayer, and heauenly meditations; then they cannot (like men in the element of water) ſupport themſelues without much intention and labour. In which regard, as the body needeth reſt, both when it is wearied by greatneſſe of labour, or long continuance in that which is more eaſie, in the proper obiects of its owne actions; and alſo after ſerious ſtudies and contemplations of the minde, ſeeing it worketh not alone, but exerciſeth its faculties by the body, and the chiefe parts of it, as organs and inſtruments: ſo likewiſe the minde and ſoule it ſelfe, after it is wearied with labours and ſtudies, needs refreſhing, not like the body by reſt, but by delighting it ſelfe with change of obiects and operations, leauing thoſe which being ſerious, high, and difficult, need much intention and ſtudy, that we may conceiue and comprehend them; for thoſe which being eaſie, familiar, and delightfull to the ſenſes, recreate alſo the minde, and bring vntounto it much eaſe and pleaſure. And if it want theſe ſeaſonable recreations, the powers and faculties of it will be ſoone blunted and dulled, and made vtterly vnfit for intellectuall ſtudies and diuine contemplations. To which purpoſe there is a Story of the Apoſtle and Euangeliſt Iohn, recorded in the collations of the Fathers, and cited by Aquinas; who when one found him recreating and ſporting Aquin. ſecunda ſecundae quaeſt. 168. art. 2.himſelfe with his diſciples, and was offended at it, as a thing miſbeſeeming his Apoſtle-like grauity; inioyned one in the company, to put his arrow into his bow and draw it to the head; which when he had done often, he willed him to continue drawing it ſtill; vntounto which when he anſwered, that if hee ſhould ſo doe, his bow would either bee broken or become ſluggiſh; the Apoſtle inferred, that ſo likewiſe the minde of man would bee broken, or grow dull and blockiſh, if it ſhould alwayes ſtand vponupon the bent, and neuer bee remitted from the earneſt intenſion of ſerious ſtudies.
§. Sect. 4 That we muſt make choice of ſuch recreations as are lawfull, and which they are.
And thus it appeareth that recreations are not onelyonly lawfull, but alſo profitable and neceſſary. Now becauſe many are apt to abuſe this liberty vntounto licenciouſneſſe, and to ruſh vponupon all ſports and pleaſures without choyce or difference, or if they pitch vponupon thoſe which are allowable in themſelues, care not how ſhamefully they abuſe them, in reſpect of their il carriage in the manner of vſing them: We are in the next place to know, that recreations are not abſolutely good, but of an indifferent nature; good to thoſe that vſe them well, and euill to thoſe who abuſe them vntounto ſinne; not ſimply good being conſidered apart by themſelues, but as they in their vſe tend to the aduancing of thoſe ends for which they are vſed. Finally, not good at all vntounto vsus, if we ruſh vponupon them raſhly and hand ouer head without choyce, and hauehave neither care nor conſcience in our manner of vſing them; but when wee obſerue diligently thoſe lawes and cautions, wherewith wee are limited and bounded in their vſe by the Word. And theſe either reſpect the matter or manner; the recreation it ſelfe, or our courſe and carriage in exerciſing our ſelues in it. For the recreation it ſelfe, our firſt care muſt be that it be lawfull, and either approoued and warranted, or at leaſt, not forbidden and condemned in the Scriptures. And here we are to obſerue not onelyonly thoſe recreations which are particularly named, but likewiſe all thoſe which hauehave ſome analogie and ſimilitude with them. And theſe are either of the minde alone, or of the body and minde ioyntly together. The recreations of the minde, as the propounding of Riddles, and reſoluing of them, for the exerciſe of wit, of which we hauehave an example in Samſon, propounding vntounto the Philiſtines at his marriage feaſt this Riddle, Out of the eater came foorth meate, and out Iudg. 14. 12, 13.of the ſtrong came foorth ſweetneſſe, &c. Wherein wee are to obſerue, that both the words and meaning bee modeſt and chaſte, and not like many Riddles, propounded in obſcene words, which men thinke excuſed by their modeſt reſolution. So alſo the contemplation of Gods workes, flowers, and plants, birds, fiſhes and beaſts, that out of their beauty and excellent properties and qualities, wee may take occaſion to ſee and admire the infinite wiſedome and power of their Creatour, without which, the bare ſight of the creatures, and delight that ariſeth out of them is vaine and fruitleſſe, in reſpect that it faileth of one principall end, and will (as experience ſheweth) rather diſtract vsus from our callings, then fit vsus for them. And this ſeemeth to hauehave beene one of Salomons recreations in his beſt times, who out of this exerciſe of contemplation, was able to ſpeake of all trees, from the Cedar that was in Lebanon, euen to the hyſſope that 1. King. 4. 33.ſprung out of the will, and alſo of beaſts and fowles, creeping things, and fiſhes. VntoUnto which we may adde the delighting of our mindes one with another, with pleaſant diſcourſes and witty conceits, and by our ſelues by vſing the excellent Art of Poetry, either making Poems our ſelues, or reading thoſe which are compoſed by others. In all which, and the like exerciſes of the minde, our care muſt be that our recreations, neither in reſpect of words, matter, or manner, be wanton or wicked, inſulſe or corrupt, and neither bitter and biting, tending to the diſgrace of others, nor prophane and filthy, tending to the poyſoning of our hearts and affections, or to the corrupting of our manners and conditions; neither to the impeaching and loſſe of Chriſtian grauity, nor to the hindring of that harmony and Caueamu… ne dum relaxare animum volumu…, ſoluamus omnem harmoniam quaſi concentū quendam bonorum operū. Ambr. de offic. cap. 20.ſeemely decency which ought to be obſerued in all our conuerſation. The recreations of the minde and body ioyntly together are many, as the exerciſe of the ſenſes, eſpecially the eyes with delightfull ſights, and the eares with harmonious muſicke, which aboue all other recreations is commended in the Scriptures, and by the example of the Saints, who not onelyonly vſed it in Gods worſhip, to cheere and fit the heart the better for holy duties, but alſo for ciuill recreation, that they might thereby be the better inabled for the duties of their callings. And thus the Prophet in almoſt innumerable places, ſtirreth vp both himſelfe and others, with voyce and muſicall inſtruments to praiſe the Lord; & hauing penned the Pſalmes for his owne vſe and the benefit of the Church, appointeth them to be ſung by the moſt skilfull Muſicians to diuers inſtruments. Whoſe ſteps Salomon his Eccl. 2. 8.ſonne heerein followed, and appointed moſt exquiſite muſicke, not onelyonly to be vſed in the Temple in Gods ſeruice, but alſo in his owne houſe for his recreation and delight. The which continued in the Church, euen in the time of their captiuity; for howſoeuer they refuſed to gratifie the Pſ. 137. 1, 2, 3.proud and ſcornefull heathens, by making them muſicke in their miſery, yet they continued this recreation for the ſolacing of themſelues, as hereby appeareth, in that at their returne out of Babylon to their owne Countrey, they had amongſt them two hundred, forty and fiue ſinging men and Nehem. 7. 67.ſinging women. And vntounto theſe wee may adde hunting, hawking, fiſhing, fowling; feates of actiuity, running, leaping, wraſtling, fencing, with all lawfull ſports and games; amongſt which that laudable exerciſe of ſhooting chiefly excelleth, as being not onelyonly a manly exerciſe, moſt fit to preſerue 2. Sam. 1. 18.the health and ſtrength of the body, and delightfull to the minde, in reſpect of that Art and skill which may be ſhewed in it; but alſo a good defence, both priuately for our ſelues, and publikely for our Countrey, if it were rightly vſed as in ancient times.
§. Sect. 5 Whether it be lawfull to play at games which ſtand vponupon hazzard and chance.
Contrariwiſe our care muſt be, that wee auoyd ſuch recreations as are vnlawfull, which howſoeuer for the time they may bee pleaſing vntounto the fleſh, yet leauing behind them the ſting of ſinne, they will, like the play of Ioab and Abners ſouldiers, be bitter in the end, and not bring vntounto the mind any laſting delight, but at the beſt, mournfull repentance and afflicting griefe. And ſuch are all thoſe ſports as are ſo vaine and light, that they will not beſeeme Chriſtian grauity; all thoſe which tend to breake peace, and weaken louelove, as bitter or ſcurrilous ieſting, and rude horſe-play; all laſciuious and effeminate ſports which corrupt the minde, or weaken the body, inflame the luſt, or poyſon the manners, as vaine dalliance, and courting of women, chambring and wantonneſſe, prophane ſtage-playes and Enterludes, which make the Theater a Schoole of all impiety and profaneneſſe, luſt and vncleanneſſe, and wanton dancing of both ſexes one with another; eſpecially in thoſe light and lewd Lauoltoes and Corrantoes vſed in theſe times, which are ſo full of laſciuious and immodeſt geſtures and actions, Goate-like iumpes and friskes of women as well as men; proclaiming wanton immodeſty, and tending onelyonly to the inflaming of luſt, that they would not well beſeeme an honeſt Pagan; and better fit a cunning Curtizan, who caſt before men theſe alluring baites, that they may be catched in the ſnares of luſt; then for a true Chriſtian, who eſteemeth modeſty and chaſtity her beſt ornaments. VntoUnto theſe we may adde carding and dicing, as they are almoſt generally vſed. For ſuppoſe that all games at them are not ſimply vnlawfull, and that the argument of lots taketh no hold of them, becauſe they are in nothing like, but as they are both diſpoſed by Gods prouidence, which hath a chiefe ſtroke in diſpoſing all things, or becauſe (as they alledge) the moſt games ſtand not ſo much vponupon chance and caſualty, as on the Art and skill of the player, the which they thinke cleared by experience, in that a bungler playing with a cunning gameſter, though he get ſome games, yet he is no conſtant winner, but if he continue long at play, is almoſt ſure in the end to depart a loſer; yea, let it be granted vntounto them, either that they are not therefore vnlawfull, becauſe prouidence ruleth them; which is not abuſed when we depend vponupon it for deciſion of the leaſt matters, but when it is ioyned with irreuerence and prophaneneſſe, or that there is great Art and skill to be vſed in thoſe games that are moſt caſuall, without all deceit and impoſture, which is allowed amongſt all gameſters; yet can they not deny, but that they are lyable to many abuſes, which are ſo generally incident vntounto them that ſpend their time in them, that they are at leaſt generally of euill report, in regard of their common abuſe beſeeming Chriſtians, and dangerous ſnares, in reſpect of common corruption to intangle vsus in many ſinnes, or elſe ſuch multitudes would not be inueagled with them; as fretting and chafing, curſing and ſwearing, repining and murmuring againſt Gods prouidence, when it croſſeth their pleaſure, and doth not giuegive them ſuch ſucceſſe as they wiſh; ſharpening their tongues like ſwords againſt it, and wounding it with reproaches vnderunder the names, and (as it were) thorow the ſides of lucke and fortune; that they are common theeues which rob men of much precious time, becauſe they doe not, like other exerciſes, weary them with labour either of body or minde, and draw them on with expectation of new variety; yea, alſo rob many of their purſes and ſtates, more then any other recreations. For wheras in other games which ſtand moſt vponupon skill and cunning, men being beaten are willing to giuegive ouer with little loſſe, when they find themſelues therein inferiour to thoſe who play with them; in theſe which ſtand ſo much vponupon hazzard, their loſſes draw them on further and further, out of an expectation of the changing of chance, and recouery of their loſſe. Now if any will ſay that they are neuer ſerious in theſe ſports, and can ſo moderate their paſſions and affections, that they neuer bewray any ſuch infirmities and corruptions, and can long play before they burſt out into any of theſe ſinnes, playing for little which they reſpect not, and only for recreation, and hauing ſuch power ouer themſelues, that they can take vp at pleaſure, and ſpend at them as little time as they liſt; To ſuch I anſwere, that if by the arguments which by Diuines are ordinarily brought againſt them (as the abuſe of lots, and Gods prouidence directing them) they are proued ſimply vnlawfull, or if by them they are brought to ſtaggering and doubting whether they be lawfull or no, then can they not be lawful vntounto them, ſeeing he that playeth doubting, offendeth in playing; for whatſoeuer is not done of faith, is ſin, though in it owne nature it be indifferent. Rom. 14 23.But ſuppoſe that vponupon thine owne grounds thou art perſwaded, that ſuch games are allowable; then my reſolution is, that if withall thou haſt ſuch rule of thy paſſions and pleaſures, that thou canſt preſerue thy ſelfe wel enough, both from inward fretting and outward fuming, from couetous deſiring gaine by play, and canſt alſo moderate thy ſelfe in expence of time; then it were thy beſt courſe to forbeare them altogether, and next vntounto that to vſe them rarely. For it is vntounto thee a matter of ſmall difficulty and labor, ſeeing he that hath truely ſuch power ouer himſelfe, that playing at theſe games he can with eaſe ſhun the abuſes of them, may with much more eaſe refraine from vſing them; euen as it is much better and more ſafe to auoyd infected places, when we are at our choyce, then to goe into them, preſuming vponupon our Antidotes and preſeruatiues; to keepe our ſelues (if we can) from danger of being hurt and wounded, then to vndertake quarrels, truſting to our valour and skill. Beſides, if thou art a man of ſuch excellent temper and moderation, it is pitty that ſo well a compoſed minde ſhould not bee exerciſed in better imployments; for make the beſt of theſe games that thou canſt, yet are they but of euill report, in reſpect of the daily abuſe vntounto which they are ſubiect; and though they were lawfull vntounto thine owne ſingle ſelfe, yet they may prooue offenſiue to others, Rom. 14. 15, 21.grieuing thoſe who are well affected, and condemne theſe ſports, to ſee thee ſo ill exerciſed, drawing on weakelings to follow thine example, who are apt to abuſe them, wanting thy gouernement and moderation, and countenancing and incouraging thoſe, who being looſe and prophane, make theſe games their ordinary occupation, to continue in their courſe, when they can excuſe themſelues by ſuch patternes and precedents as are vertuous and religious. Finally, theſe games which are vntounto ſuch multitudes the common cauſes of ſo much ſinne and euill, cannot bee but ſomewhat dangerous vntounto vsus. And who, that reſpecteth not his gaine more then his ſafety, will walke aloft vponupon a rope with much difficulty and perill, when as hee may ſecurely goe vponupon the firme ground? For hee that loueth danger, ſhall periſh in it, it being iuſt Ecclus. 3. 27.vvith God, by vvithdrawing his helping hand, to let vsus catch a fall, becauſe wee ruſh into tentations, and take delight to walke in ſuch ſlippery places.