A Guide to Godliness, Book 3 · Chapter 25
CAP. XXV.
Of diuers other duties which wee ought to performe at our meales.
§. Sect. 1 That we ought to be content with our allowance.
OTher duties there are which at our meales ought to bee performed, in which I will be more briefe and ſparing, becauſe I hauehave beene larger in the other then I purpoſed, the exceſſe of diet in theſe times drawing me on, and making me alſo exceed in preſcribing rules of moderation. The next duty then which we are to obſerue at our meales, is, that we bee contented with our cheare, as being that portion which God in his wiſe prouidence hath thought fitting for vsus; and not ſuffer our mindes to ſurfet by feeding on idle wiſhes of better cheere, when our ſenſuall appetites are ſtinted with ordinary fare and ſhort commons. Neither let vsus murmure and repine becauſe we hauehave ſuch meane allowance, nor enuie others their full tables; much leſſe let vsus (as it is the manner of many nice wantons) excuſe our too little or too meane fare, when euen their owne conſciences tell them that they hauehave too much, yea, when they are ſo proud of their cheare, that their diſpraiſes ſerue but (as their ſalt meates to their drinkes) to draw on their gheſts to giuegive more commendations. Nor yet let vsus (like the ſame perſons vponupon other occaſions) fret and fume when as our meate is not ſo curiouſly cooked as ſtandeth with our nice appetite, chafing as much at the ſmall errours of the Cooke, as if the good of the Common wealth, and our owne ſafetie and ſaluation wholly reſted on it. But let vsus that profeſſe Chriſtianity leaue theſe vanities, and learne of the Apoſtle to be contented 1. Tim 6 6, 8. Phil. 4. 12.with ſuch food as ſufficeth nature, and is fit to preſerue our health and ſtrength; for if we would but conſider how vnworthy wee are of the leaſt part of our prouiſions, and how farre the ſmalleſt of Gods fauours doe exceede our greateſt deſerts: and how many of Gods deare children come farre ſhort of vsus in theſe his bleſſings and teſtimonies of his louelove, we ſhould finde iuſt cauſe of turning our murmuring and repining into prayſes and thankſgiuings.
§. Sect. 2 That we may be merry at our meales.
Thirdly, ſo farre as will ſtand with Chriſtian grauity and the occaſions that ſhall be offred, wee muſt be merry at our meales; for ſeeing then the Lord conferreth his bleſſings vponupon vsus, and giueth vntounto vsus theſe teſtimonies of his louelove, ſhewing that hee watcheth ouer vsus with his prouidence to preſerue and nouriſh vsus, it is a time of reioycing in the fruition of his fauours. And this is one ſpeciall end for which the Lord giueth vsus his benefits of meate and drinke, that in eating and drinking wee ſhould delight Eccl. 2. 24.our ſoules in inioying the fruit of our labours; and therefore hee hath beſtowed vponupon man, not onelyonly bread and meat to nouriſh and ſtrengthen him, but alſo wine to make his heart glad, and oyle to make him looke with a chearefull countenance. Which liberty and comfort of reioycing Pſal. 104. 15.at their meales, the holy Saints of the Primitiue Church tooke vntounto themſelues, and breaking bread from houſe to houſe, did eate their meate with Act. 2. 46.gladneſſe and ſingleneſſe of heart, prayſing God in the fruition of his benefits. Againe, the chiefe end of our eating and drinking is, that being thereby refreſhed, we may be made more fit for the duties of Gods ſeruice; now the body is no more cheared with wholeſome meates, then the heart and mind with honeſt mirth, and conſequently the one is no leſſe profitable then the other. Neither is it onelyonly neceſſary for the ſoule, whoſe refreſhing and recreation conſiſteth in delight, but alſo for the body and preſeruing of health; and therefore mirth is worthily eſteemed one of the chiefe doctors amongſt Phyſicians, becauſe if it be ſeaſonable and moderate, it cheareth the ſpirits, and ſo cauſeth better concoction; whereas contrariwiſe, melancholy and lumpiſh heauineſſe, damping and dulling them, doth turne much of our nouriſhment into the ſame humour. But yet our care muſt be, that as wee ſeaſon our meate with mirth, ſo our mirth with the ſalt of grace, that wee may glorifie God in it, who is the chiefe cauſe of our reioycing; and mutually profit one another. In which regard, we muſt take heede that our liberty burſt not out into licenciouſnes, and that wee doe not make our ſelues merry with prophane ieſts, by abuſing the Scriptures, and taking Gods holy name in vaine; nor with ribauldrie and ſcurrilous conceits, which tend to the corrupting of maners, and the poyſoning of our owne hearts and theirs that heare vsus; nor with biting and bitter gibes and frumps, which wound the good name of our neighbour, and as much vexe his heart with anger, griefe and diſcontent, as wee are delighted with the ſalty wittineſſe of the conceit. Finally we muſt be carefull (becauſe here going with the winde and tide, we may eaſily ouer-ſhoote our ſelues) that wee bee not immoderate in our mirth, but keepe our ſelues within the bounds of ſobriety, leſt our mirth degenerate into phrenſie, and ſo iuſtly incurre the Wiſe mans cenſure, I ſaid of laughter, It is madde; in which reſpect it is fit, that wee bee Eccles. 2. 2.carefull to keepe the reines ſtill in our hand, that we may checke and curbe in our mirth when it beginneth to gallop, leſt it giuegive vsus a fall, and cauſe vsus to diſcouer much weakeneſſe and infirmitie. But as the Lord is the cauſe of our mirth, ſo hee muſt bee the chiefe end of it; and as our reioycing is of and from him, ſo it muſt bee for him and in him; according to that of the Apoſtle, Reioyce in the Lord alwayes, and againe, I ſay, Phil. 4. 4.Reioyce; ſo that wee may reioyce, euen with a double ioy, not onelyonly in ſpirituall, but alſo in ciuill and temporall things, if our ioy and mirth be honeſt and harmeleſſe, witty, without the froth of vanity; and ſo ingenuous and charitable, that it tend not onelyonly to make our ſelues merry, but to delight them alſo that beare vsus company.
§. Sect. 3 Of our conferences and diſcourſes at our tables.
The fourth Chriſtian duty to be done at our meales, reſpecteth our ſpeeches and conferences, vntounto which is required that they be profitable, tending to make vsus more holy and religious, or more wiſe and morally vertuous; or more liuely and cheerefull vntounto the performance of all good duties. The firſt kinde of Colloquies and diſcourſes are chiefly to bee preferred, ſeeing wee muſt firſt ſeeke the Kingdome of God and his righteouſneſſe, Matth. 6. 33.and worldly things in an inferiour place, which are incomparably of leſſe worth. Of which conferences wee may reape more fruit and benefit then of our bodily nouriſhment, ſeeing that preſerueth the outward man onelyonly, but theſe are the ſpirituall food and repaſt of the ſoule, which is by much the more excellent part; that is but periſhing food which corrupteth, and wee with it, but this food of our ſoules will indure to life eternall. Now becauſe, our hearts being barren in good meditations, wee cannot eaſily finde out vponupon a ſudden, fit matter for theſe diſcourſes, and when wee doe, are eaſily put out, and drawne vponupon eueryevery occaſion to fall againe to worldly and idle talke; therefore it were good for vsus to thinke before-hand on ſome profitable ſubiect whereon wee may diſcourſe and conferre; or at leaſt, that wee doe lay hold on the beſt opportunities that for the preſent are offered vntounto vsus, and ſlightly paſſing ouer things which are impertinent and vnprofitable, as wee doe thoſe meates which doe not pleaſe vsus, pitch vponupon that which beſt maketh for our purpoſe, and make our ſpirituall meale of it, as beeing that wholeſome and well-relliſhing diſh, for which, putting all the other backe, wee hauehave all the while reſerued our ſtomackes. But though theſe religious conferences at meales bee moſt profitable, yet may wee alſo lawfully talke of ciuill and morall points; yea, euen of our owne affaires and ordinary buſineſſe, or things ſome way pertinent to the bettering of our ſelues, or ſome in our company, either for the increaſing of our wiſedome and prudence, or the fitting of vsus for action and imployment, eſpecially when wee obſerue that our company cannot bee eaſily drawne to entertaine ſuch ſpeech as wholly tendeth to piety and Religion. Yet may wee, as occaſion ſerueth, powder euen theſe diſcourſes with piety, and lying (as it were) at the ſpirituall lurch, take all good aduantages to inſert and interlace into theſe diſcourſes ſomething profitable for the ſoule, and to bring, as much as wee can, ciuill premiſes to pious concluſions. Finally, it is neither vnprofitable nor vnſeaſonable, if our ſpeeches at our meales doe ſometimes tend to the refreſhing of our wearied mindes after ſerious ſtudies, with pleaſant conceits and honeſt mirth, becauſe though theſe bee of no great worth in themſelues, yet they looke to things of more value, and ſerue as helpes and meanes to fit and prepare vsus for imployments of an higher nature. The which, being a thing which wee chiefly ayme at in taking our repaſt, and in refreſhing thereby both our mindes and bodies, I dare not exclude all pleaſant diſcourſe from ſuch meetings; for though wee may not make our ſpirituall meale of ſuch light meates, yet may they well ſerue as ſawce to quicken our appetite; and though wee may not dwell in ſuch merry conceits; yet when our wits are dulled and blunted with more ſerious diſcourſes, wee may vſe them (as the Iſraelites did the Philiſtines forges) for our neceſſity, and deſcend vntounto them for a while to ſharpen our tooles. The which courſe in our conferences I doe not commend as moſt excellent in it owne nature: for it were to be wiſhed that wee were ſo ſpiritually and heauenly-minded, that our hearts might be at all times euen rauiſhed with delight, when wee are exerciſed in high and holy meditations and ſpeeches, or bringing them to their full effect in our workes and actions; but I onelyonly allow it as lawfull and well agreeing and ſuteable to our preſent eſtate full of frailty and infirmitie. VntoUnto which, hauing reſpect, I will conclude this point with this one caueat; that neither in matters appertaining to Religion nor ciuill wiſedome, we doe in theſe table-conferences, either propound or admit knotty and hard queſtions, or polemicall diſputes, and difficult and ſubtill controuerſies, both becauſe theſe often-times through pride and ouer-eager handling, doe heate the heart, and cauſe wrangling and contention; and alſo becauſe they are not ſuteable and ſeaſonable to the time and the ends at which wee ayme. For it is a time of refection and refreſhing, and not of toyle and labour either to body or mind, and we muſt let our bowes ſtand vnbent, that they may afterwards be more fit for ſhooting, and not be ſtill drawing our arrow to the head. It is a time to recouer our ſpent ſpirits, & not to conſume and waſte them; which will not onelyonly make our mindes vnfit for imployment (for if we toyle them when they ſhould reſt, they will bee dull and ſlothfull when they ſhould labour) but alſo much hurt our bodies and impeach our health, whilſt theſe ouer-earneſt diſcourſes about points of great difficultie, doe diſperſe the naturall heate, and diſſipate the ſpirits, calling them away from the worke in hand, to aſſiſt the ſoule in the exerciſe of the braine, and ſo cauſe ill concoction and indiſgeſted crudities.
§. Sect. 4 Of the choyce of our company at our meales.
The laſt duty in our eating and drinking reſpecteth the choyce of our company: for if we be of ability, it were to be wiſhed, that we would follow Iob 31. 16, 17.Iobs practice, who would not eate his morſels alone, making to this end choyce of fit company to conſort with vsus. Neither is it commendable in a Chriſtian to keepe open houſe for all commers, and ſo to make it worſe then a common Inne, a cage of vncleane birds, and a place of all miſ-rule and diſorder, which was the hoſpitality of able men in the dayes of ignorance, who are more to be praiſed for their bounty and zeale to houſe-keeping, then for their piety and prudence. But ſeeing our gheſts muſt be our companions for the time, of which there ought to be made great choyce; therefore beſides thoſe whom bonds of ſociety, kindred, trading and commerce, and ſuch like reſpects; and thoſe that reſort vntounto vsus as ſtrangers, or by ſome caſuall and extraordinary accidents; wee are in our common courſe, as neere as we can, to make choyce of ſuch only, as are knowne vntounto vsus (at leaſt in the iudgement of charity) to be vertuous and religious; and among theſe, ſuch eſpecially as are moſt fit for our ſpirituall trading, either to make vsus more rich in knowledge, faith, obedience, and all ſpirituall graces, or at leaſt to be inriched of vsus. By which kind of meetings we might receiue ſingular comfort and benefit, ſeeing this good ſociety and kind familiarity betweene Chriſtians, is a notable bond of louelove, and an excellent and effectual meanes for the mutual ſtirring vp of Gods graces in one another, and for their ſtrengthning & incouraging vntounto eueryevery good duty. In which reſpect it were much to be deſired, that that ancient cuſtome in the Primitiue Church, of louelove-feaſts among Chriſtians, were more in vſe in theſe Act. 2. 46.dayes, that we might not ſo deſeruedly lye open to that aſperſion of worldlings, namely, that where Religion is planted, there all good neighborhood and friendly meetings are almoſt quite laid aſide. To which end let vsus take notice of the cauſes of this decay, that ſo they being remoued, this communion and fellowſhip among the faithfull may be reſtored. And firſt, when men are wholly carnall, and ſet altogether on fleſhly delights, it is no maruaile if they take pleaſure in one anothers company, ſeeing they are mutual helpers in this worldly ioy; and ſo if we were in any perfection ſpiritually minded, we would take much more delight in conſorting together, becauſe it would tend much to the increaſing of our Chriſtian comfort; but when by the preaching of the Goſpell thoſe carnall ioyes and vnlawfull pleaſures are ſo cryed downe, that ſome forbeare them out of conſcience, and ſome, to auoyd the ſhame of profaneneſſe; there followeth a breach of ſociety and familiarity, becauſe the bond is broken that held it together. The which is not repaired and re-vnited, till in ſtead thereof there be a ſpirituall bond to linke vsus together; and this being ſo weake among moſt Chriſtians, which ſtill remaine more fleſh then Spirit, it is no maruaile, if there be ſeldome any good meetings, ſeeing the bond is no ſtronger of ſuch ſociety and familiarity; whereas if they were more ſpirituall, they would finde in them more ſpirituall ioy, and ſo entertaine them with more ardencie of affection. Another cauſe, which is but a branch of the former, is, that in the time of the Goſpell, carnall louelove, which was of old a ſtrong bond of fellowſhip, is not ſo hot and ſtrong as it was, neither to mens perſons, nor yet to the pleaſures of ſinne and delights of the fleſh; nor ſpirituall louelove ſo feruent as it ſhould be, either vntounto our neighbours themſelues, or yet to Chriſtian conferences, religious duties and exerciſes, and thoſe ſweet comforts which we ſhould take in mutuall ſociety, and ſhould be the chiefe motiue to bring vsus together; for were we inflamed with this ardent louelove, it would make vsus greatly delight in one another, and to ſeeke all good occaſions of ſuch ſweete ſociety.
§. Sect. 5 Of the manifold abuſes of our feaſting one another.
VntoUnto theſe we may adde the many abuſes of theſe meetings, which are notable meanes of their diſſolution; as becauſe we faile in the maine ends of them, not chiefly ayming at our ſpirituall good, and that we may mutually ſtirre vp Gods graces in vsus by Chriſtian conferences, edifie and ſtrengthen one another vntounto all good duties, and reioyce together in the Lord by ſetting foorth his praiſes, the which were the ends that the Saints in the Primitiue Church propounded to their feaſts of louelove; but for the moſt part inuiting one another to pamper the belly with good cheere, and to pleaſe the fleſh with carnall pleaſures, which leauing behind them a ſting of conſcience, it is no maruaile if we take ſmall comfort to meete after this manner often together, ſeeing the ſweete is exceeded by the ſowre; and keepe our hand from taſting of the honey, which indangereth vsus to be wounded with the ſting of ſinne; and though it be ſweete in the mouth, yet is turned in the diſgeſtion into bitter choller. And as wee faile in our ends of meeting, ſo alſo in our carriage, when wee are met together, in which regard we iuſtly deſerue the Apoſtles cenſure, that wee come together 1. Cor. 11. 17.not for the better, but for the worſe. For either the time is ſpent in idle and vaine talking, vnprofitable diſcourſes, hurtfull inuitations, to exceſſe in eating and drinking. Or if ſome religious conference bee admitted, yet through pride and want of charity it is often croſſed of the mayne ends. For not being, as we ought, faſt linked together in the bond of louelove, eueryevery difference in opinion diſioynteth our affections; and wanting charity to beare with one another, and humility to thinke that we may erre as well as our brethren, or patience to waite vponupon Gods leaſure till he be pleaſed to reueale the truth vntounto them as well as vntounto vsus; and vnanimity to walke Phil. 3. 15, 16.by the ſame rule, and minae the ſame thing, whereto we hauehave already attained; we commonly take delight to ſpend our ſpeech in queſtions and controuerſies, and in ſhewing wherein we diſſent, rather then wherein we agree, which oftentimes draw men to heate and contention, yea to wrangling and hard ſpeeches, which alienate their hearts, and make them part more cold in louelove, and remiſſe in friendſhip, then when they met together. Whereas if ſelfe-louelove did not wed them to their own opinions, and pride made them not impatient that any ſhould diſſent from them, but that in charity and Chriſtian humility, they deſired to edifie one another, not ſo much deſiring to make them their ſchollers in imbracing their priuate opinions, as the Diſciples of Chriſt, by knowing better the mayne points of Chriſtian Religion, or more conſcionable in imbracing holineſſe and righteouſneſſe in their liues and conuerſations; there would bee much more fruit and benefit of ſuch conferences, and much more incouragement vntounto our often meetings. Finally, the great cheere, and exceſſiue coſt, and trouble to prouide it, which is commonly vſed at theſe meetings, is one ſpeciall cauſe why we meete ſo ſeldome. Which though all miſlike and ſpeake againſt, becauſe they cannot meete often that meete ſo chargeably, their ſtate and meanes being not able to beare it, yet it fareth heerein as in the caſe of braue apparell; all complaine of it becauſe of the coſt, but none will reforme it becauſe of their pride; whereby in their mutuall entertainement, one ſeeketh to out-vie another, till at length it come to that height of exceſſe, and groweth ſo ouer-chargeable to their purſe, that they leaue off ſuch meetings altogether. Let no man therefore complaine of the hardneſſe of the times, which will ſcarce affoord meanes of neceſſary maintenance, and much leſſe of entertaining our friends to eate and drinke together. For howſoeuer it may bee true that theſe times will not beare vsus out, if wee bee reſolued to bee ſtill exceſſiue in our cheere and coſt; yet if wee would chiefly ayme in our meetings, at the maintaining of louelove, comfort and ioy in one anothers company, ſtirring vp Gods graces in vsus, and our building vp vntounto all good duties; I ſee no cauſe why wee ſhould not, to inioy theſe Chriſtian comforts and ſpirituall benefits, be contented with leſſer cheare in our neighbours houſe, then when wee eate our meate ſolitarily at home; and conſequently, no reaſon why the hardneſſe of the times ſhould bee pretended, vnleſſe our hearts bee more hard then they, and will by no meanes be reclaimed from this fault of exceſſe. Now as we are for theſe ends to inuite one another, ſo are wee eſpecially according to our ability to make the poore our ordinary gheſts, becauſe therein wee ſhall doe a worke of mercy acceptable vntounto God, who hath giuen vntounto vsus our greater prouiſion, that wee may impart it vntounto thoſe who hauehave leſſe, and out of our plenty miniſter vntounto them that want neceſſaries. And thus our Sauiour requireth, that when wee make a dinner or ſupper, wee ſhould Luk. 14. 12, 13.not inuite our friends, brethren, kinſmen and rich neighbours, namely, not to theſe ends, eyther to receiue recompence by the like inuitation, or to approue our charitie, ſeeing men out of naturall ſelfe-louelove or carnall affection, may doe the like; but the poore, maymed, lame and blind, becauſe they being vnable to make any recompence, it will bee a good ſigne, that wee doe it out of ſimple charity, and pure reſpect vntounto Gods Commandement, and not out of ſelfe-louelove, and ſuch reſpects as are naturall and worldly. And this was Iobs practice, who as hee did not eate Iob 31. 16, 17.his morſels alone, ſo the gheſts whereof hee made choyce, were the poore, widdow and fatherleſſe, as he profeſſeth. Which example if wee imitate, we ſhall in them feede Ieſus Chriſt himſelfe, and be richly rewarded Mat. 25. 35, 36.at his appearing. Or if wee cannot inuite all to our table whom wee deſire to relieue; our care muſt be to ſend, according to our ability, ſuch reliefe as wee can ſpare from our ſelues and families, vntounto thoſe whom we know doe ſtand in neede; for though God alloweth vsus to eate Nehem. 8. 18.the fat, and drinke the ſweete, yet withall hee requireth, that wee ſend portions vntounto the poore for whom nothing is prepared; according to the example of the Iewes at their feaſts of Purim, who ſent portions one to another, and gifts Hest. 9. 22.to the poore. To which end wee ought to vſe all good prouidence and frugality, not ſuffering any thing to bee loſt, though we hauehave neuer ſo much; for if our Sauiour, after that hee had fed the poore by miracle, though he was able as eaſily to hauehave done it againe, yet would not let any thing bee loſt of his prouiſion through negligence, but would hauehave all the remainder reſerued for another time; then how much more ſhould Iohn 6. 12.wee be prouident, whoſe bounty is limited by our meanes, that we may releeue thoſe poore, who are ſtill hungry, and neede our help for their comfort and reliefe?
§. Sect. 6 That after our meales we muſt ſhew our thankefulneſſe by prayſing God.
And theſe are the duties which ought to bee performed at our meales. The dutie to bee performed afterwards, is true thankefulneſſe in the heart, and outwardly expreſſed both by our words and actions. VntoUnto inward thankefulneſſe of the heart is required, that wee know and acknowledge that wee hauehave receiued our foode at Gods hand, and that by his bounty and gracious prouidence we are fed and nouriſhed, and not by our owne policy and power, induſtry and labour. The which Moſes preſſeth Exod. 16. 15. Joh. 6. 31.vponupon the Iſraelites to make them thankefull; for if wee know, that God of his rich mercy hath beſtowed theſe bleſſings vponupon vsus, and hath fed and nouriſhed vsus with his good creatures, it is a notable meanes to make vsus alſo acknowledge it, with all due thankfulneſſe. Euen as contrariwiſe when we take no notice of this bounty and prouidence of God in feeding vsus, wee are ready to ſacrifice vntounto our owne nets, and to aſcribe the prayſe of our prouiſion to our owne wiſdome, and indeuours, Hab. 1. 16.and ſo to make Idols of them. And of this we hauehave an example in the Iſraelites, who receiued Gods bleſſings for their vſe, but not as frō his hand, Hoſ. 2. 8.and therefore were not thankeful vntounto him, but gaue the praiſe to their louers. The which vngratitude God will puniſh by depriuing vsus of his bleſſings, that by our wants we may be driuen to goe vntounto him by prayer for a ſupply, who in the time of plenty would not goe vntounto him by thankeſgiuing, as not acknowledging the Author of theſe benefits; the which alſo the Lord threatneth againſt his people of Iſrael in the ſame place. Secondly, vntounto this inward thankfulneſſe there is required, not Ʋerſ. 9. 10. 11.onelyonly that wee know and acknowledge the Lord to be the Author of our food and nouriſhment habitually, but that we alſo actually remember this his bounty and goodneſſe, and hauing them in freſh memory, that vponupon all new occaſions we bleſſe his name for them: According to that commandement: When thou haſt eaten and art full, then thou ſhalt bleſſe the Deut. 8. 10, 11.Lord thy God, for the good land which he hath giuen thee; beware that thou forget not the Lord thy God, &c. Outwardly vntounto this thankfulneſſe is required, that wee expreſſe it, firſt, by our words, in returning thankes and praiſe vntounto God for our food and nouriſhment, and for all other good bleſſings ſpirituall and temporall which wee hauehave receiued at his hands; the which in companie is to be performed by one as the mouth of all the reſt, and moſt conueniently by the maſter of the family and feaſt; and ioyntly together, as occaſion, company and other circumſtances will permit, by adding hereunto ſinging of a Pſalme, according to the example of our Sauiour Chriſt himſelfe at his laſt Supper with his Apoſtles. Secondly, we Matth. 26. 30.muſt expreſſe our thankefulneſſe outwardly in our workes, in imploying that ſtrength which wee hauehave renewed by our nouriſhment, in the ſeruice of God, by performing the generall duties of Chriſtianity, and the ſpeciall duties of our callings, that by both wee may glorifie his moſt holy name, who hath ſo graciouſly fed and nouriſhed vsus. For if wee expect this at the hands of our ſeruants; that being nouriſhed at our coſt and finding, they ſhould not waite vponupon themſelues and ſpend their time about their owne pleaſures, but in our ſeruice from whom they hauehave their maintenance; which if they neglect, we are ready to turne them out of the dores, as vnprofitable drones good for nothing, but to liue vpō the ſpoile of our goods: thē how much more wil the Lord, who is a much more abſolute owner then we, iuſtly require at our hands, that after he hath refreſhed vsus with his creatures, we doe not ſpend our ſtrength in fulfilling the luſts of our owne fleſh and the pleaſures of ſinne, but imploy it in all ſuch good duties, as moſt tend to the aduancement of his glory from whom we hauehave all our maintenance? And ſo much concerning the ſecond kinde of ceſſation from our labours; of the third and laſt kinde, which is taking of our reſt by ſleepe, I will not here ſpeake, hauing a more conuenient place for it, when wee hauehave finiſhed all our day labours, and are come to ſpeake of the duties in the night.