A Guide to Godliness, Book 3 · Chapter 34
CAP. XXXIIII.
How we may rightly vſe the ſtate of proſperity, ſo as it may be an helpe vntounto godlineſſe.
§. Sect. 1 That we muſt vſe Gods temporal bleſſings as helpes vntounto ſauing graces and ſpirituall duties.
BVt it is not ſufficient, that we ſhunne the abuſes of proſperity and temporall bleſſings, vnleſſe we alſo know how wee may rightly vſe them; the which vſe is farre better then the things themſelues, as furthering vsus vntounto the fruition of much more excellent benefits, both in this life and the life to come. The which, Salomon implyeth, in making this vſe a ſecond and more perfect gift of Eccleſ. 5. 19.God, which he doth not, like the other, caſt out in common to men of all ſorts, but reſerueth it as a ſpeciall benefit for thoſe that feare him; I know Cap. 3. 12, 13.(ſaith he) that there is no good in them, but for a man to reioyce, and to doe good in his life, and alſo that a man ſhould eate and drinke, and inioy the good of his labour; it is the gift of God. And therefore in the next place I will ſet downe alſo ſome rules and cautions, wherby we may be directed in the right vſe of proſperity, and the temporall bleſſings which doe accompany it. And firſt, we muſt vſe them as helpes and effectuall motiues to ſtirre vsus vp to vnfained thankefulnes vntounto God that gaue them. To which end, let vsus not ſacrifice to our owne nets, nor aſcribe the praiſe of them to our wiſedome and induſtry; but let vsus receiue them at Gods hands, as his gifts and bleſſings, that hee may hauehave the whole glory of them. Yea, let vsus conſider that they are his free gifts, which hee beſtoweth of his meere grace and bountie, without any reſpect of our merits or worthines, yea notwithſtanding that we are leſſe then the leaſt of his mercies, and worthy rather of his iudgements and puniſhments. That he hath giuen them abundantly vntounto vsus, and vntounto many other his deare children, with a ſparing hand, and in a ſcant meaſure, who are farre more worthy of them; that he requireth nothing in lieu of all his benefits, but that we returne vntounto him the praiſe Pſal. 116. 12.that is due vntounto him. And finally, that if wee be truly thankefull vntounto him for his gifts already receiued, hee is ready to beſtow farre greater and better vponupon vsus, both in this world and the world to come. Secondly, we muſt vſe them as reaſons to inflame our hearts with true and feruent louelove towards God, and as fuell to nouriſh and increaſe this diuine and holy flame; deſiring to approoue it to be ſincere and vnfained, by affecting the giuer, better then the gifts, and by louing that alſo which he loueth, as his Word and will, ſpirituall grace, and new obedience vntounto his Commandements, our neighbours for his ſake, who hath beene ſo gracious and bountifull vntounto vsus aboue many others, and himſelfe for his owne ſake, longing more after the full fruition of his glorious preſence, then to inioy all the contentment that the world can yeeld vsus. And to this end let vsus eſteeme all his temporall bleſſings which wee hauehave receiued at his hands, not ſimply in their owne worth, but as pledges of his fauour, and louelove-tokens which he hath ſent vsus to teſtifie his affection, as earneſt pennies of a farre greater bargaine, and firſt fruits of our heauenly harueſt. Thirdly, wee muſt ſo vſe them, as that they may not bee impediments, but helpes and furtherances in the ſeruice of God, and in aduancing the meanes of his worſhip, becomming more zealous in all Religious duties out of our louelove towards him that ſo loueth vsus, more frequent and diligent in holy exerciſes, as hauing by reaſon of our plenty and proſperity, more leyſure from worldly imployments and better opportunites of performing them. More bountifull and liberall for the erecting of Gods publique worſhip, with all the meanes thereof, where they are wanting, and in furthering and aduancing them, by giuing all incouragement to Gods Miniſters, and all others who ioyne with vsus in them, where they are already eſtabliſhed. All which we ſhall the better doe, if we doe not ſet our hearts and affections more on them, then vponupon ſpirituall grace and eternall glory, or the meanes of deriuing both vntounto vsus. If wee would learne to eſteeme them, not in their owne abſolute worth, but as they are meanes and inſtruments, which moſt benefit vsus, when as they aduance our chiefe and mayne ends, the glory of God, and our own ſaluation. If we would conſider that they are Gods preſent wages, which he graciouſly giueth vntounto vsus as temporary rewards of our imperfect ſeruice, not that they ſhould pull vsus backe in holy duties, but for our better incouragement, that we might ſerue ſo bountiful a Maſter with more cheerfulneſſe. Finally, if we would remember that we ſhal at the day of Iudgmēt giuegive account how we hauehave imployed our Lords talents, for the aduancement of his glory, and inabling of vsus for his ſeruice.
§. Sect. 2 That we muſt vſe the bleſſings of proſperity for the common good of Church and Commonwealth.
Fourthly, if we would rightly vſe our proſperity and Gods temporall bleſſings, we muſt therein, not onelyonly reſpect our owne particular, but alſo the common good of the Church and Common wealth, and the priuate good of all our neighbours. The former, by paying cheerefully all ſeaſements and tributes, which are lawfully impoſed, all rights and duties which belong to all ſuperiours in either of them, and by offering alſo our free-will oblation, and voluntary contributions towards any publike ſeruice, out of our great plenty, either for the better effecting of it, or for the eaſing of thoſe, who by reaſon of their weake eſtates are not ſo able as wee to beare the burthen. The latter, by exerciſing our bounty and Chriſtian charity in almes-deeds, and in doing the works of mercy, feeding the hungry, clothing the naked, viſiting and relieuing the poore that are ſicke and impriſoned. To which end, let vsus conſider that God hath giuen vntounto vsus our plenty and greater ſtore, not as vntounto abſolute Lords, to ſpend it how we liſt, but as vntounto Stewards, for the good alſo of our fellow ſeruants, who ſhall be called vntounto account, if we hauehave beene faithfull in thus imploying them, and hauehave giuen to eueryevery one in the houſhold their due portion; that where God hath giuen much, there hee will alſo require much, and that they who by his bounty hauehave much goods and exceede in riches, doe alſo much good (and as the Apoſtle ſpeaketh) Be rich in good workes, ready to 1. Tim. 6. 17, 18, 19.diſtribute, and willing to communicate, laying vp in ſtore for themſelues a good foundation againſt the time to come, that they may lay hold on eternall life. Finally, let vsus conſider that they are not ſo much to bee valued in their owne excellency, or the preſent profit which they bring vntounto vsus, ſeeing theſe commodities hauehave ſo many diſcommodities, that it is hard to ſay whether exceede; but as they are the great inſtruments of well-doing, and (as it were) ſpacious fields, in which our bounty and charity are not confined in narrow limits, but may take large liberty to walke abroad, and to exerciſe themſelues vntounto full contentment. Whereby as wee are inabled to doe good vntounto many, ſo moſt of all to our ſelues; ſeeing for the preſent wee purchaſe of them their beſt iewels at low rates, euen their louelove, hearts, and feruent prayers, for ſome poore pittance of earthly trifles; and for the time to come, the Lord will infinitely reward of his meere grace and large bounty, theſe gifts of ours which hee hath firſt giuen vsus, as though wee were not Stewards but Owners, and in our owne right had beſtowed them, not ſo much vponupon the poore, as vponupon Ieſus Chriſt himſelfe, as he will before the Saints and Angels profeſſe at the day of Iudgement. Mat. 25. 34.The which excellent dutie is ſo neceſſary vntounto the exerciſe of a godly life, and is ſo much neglected in this cold and vncharitable age, not onelyonly amongſt gripple and greedy worldlings, who are ready rather to ſtrip the poore, then to clothe them, and to pull the meate out of their mouthes, by depriuing them through oppreſſion of their meanes, then to feed and nouriſh them; but euen among profeſſors of Religion, who ſeeming to make conſcience of religious duties, are notwithſtanding exceeding cold in their deuotion and charity; that I would much more fully and effectually hauehave inſiſted vponupon and preſſed it, had I not already publiſhed a full Treatiſe of this argument.
§. Sect. 3 Three other Cautions to be obſerued for the right vſe of proſperity.
Fifthly, vntounto the right vſe of proſperity and temporall benefits there is required, that wee vſe them as pilgrims and ſtrangers, and not as Citizens of the world; for ſo Gods Saints hauehave alwaies acknowledged themſelues, Gen. 47. 9. Pſal. 39. 12 Heb. 11. 9, 13. & 13. 14. 1. Pet. 2. 11. Heb. 12. 1. Phil. 3. 20. Col. 3. 1, 2.and that they had heere no continuing city, but ſought one to come. The conſideration whereof muſt weane our hearts and affections from the immoderate louelove of the world & earthly vanities, and cauſe vsus to fix them on heauen and heauenly things, which is our country and place of reſidence, to fight againſt our carnall luſts which fight againſt our ſoules; and to contemne and caſt away whatſoeuer becommeth an hindrance in our iourney towards our heauenly home. And ſeeing wee are Citizens of heauen, wee muſt hauehave our conuerſation there, ſeeking thoſe things which are aboue, and not thoſe which are beneath, and thinke that nothing more doth misbeſeeme vsus, then that being the children of God, & heires apparent to his heauenly Kingdome, wee ſhould like baſe ſlaues ſpend our time and ſtrength in the diuels drudgerie, and in toyling in the workes of darkneſſe and ſeruitude of ſin, for the contemptible wages of earthly vanities. Sixthly, we muſt vſe them not as durable and permanent riches and inheritances, but as things momentany and mutable, which are ready daily and hourely to leaue vsus, and wee them. And therefore our beſt courſe will bee to vſe ſo theſe flitting vanities, as that they may further our aſſurance of our heauenly patrimonie, which is permanent and euerlaſting; and as our Sauiour counſaileth vsus, to make vsus friends of the Mammon of iniquitie, by vſing them as helpes and inſtruments to further vsus in the workes of Luke 16. 9.mercy, that when they are taken from vsus, and wee from them, wee may bee receiued into heauenly habitations. Finally, if wee would rightly vſe our proſperity and temporall bleſſings, wee muſt not ſuffer our mindes and hearts to reſt vponupon them, but vſe them onelyonly as ſteps whereby wee may mount vp aloft in heauenly meditations and deſires. As when wee ſee any beautie or excellencie in the creatures, to thinke how infinitely they exceede in the Creator from whom they hauehave them; when wee are ready with the Queene of Sheba to thinke our ſelues happie in hearing the wiſedome of an earthly Salomon, to raiſe our mindes higher, and to thinke on their happineſſe, who attaine vntounto the viſion and fruition of God, and heare with rauiſhing admiration his all-knowing and infinite wiſedome. When we are delighted with the ſociety of Gods Saints in earth, who like our ſelues are full of imperfections, to take occaſion hereby of meditating of that felicity wee ſhall hauehave in our heauenly fellowſhip, when both they and wee ſhall bee perfected in louelove and louelyneſſe. When wee take pleaſure in our earthly proſperity, honours, and riches, mixed with many miſeries, and are but Gods common gifts, which he giueth in as great plenty to his ſlaues as to his ſonnes, to his enemies as well as vntounto his friends, nor to reſt in theſe worldly delights, and to ſay with Peter in another caſe, It is good being here, but raiſe our mindes and hearts by theſe occaſions, to an higher pitch; thinking how incomparably greater our ioy ſhall be, when we ſhall attaine vntounto the full fruition of our heauenly happineſſe, which ſhall not be embittered with any miſerie, and to the inheritance which God hath prepared in peculiar for his Sonnes and Saints in whom hee is chiefly delighted. And ſo ſhall we not dote in our worldly and carnall louelove, nor hauehave our minds and hearts caught and intangled in this birdlime of worldly vanities; but vſe them onelyonly for preſent neceſſity and refreſhing, that ſo wee may againe like Eagles leaue the earth, and mount aloft in heauenly meditations and deſires.
§. Sect. 4 Of the right vſe of apparell.
And theſe things are generally required to the right vſe of our proſperitie, and the temporall bleſſings which do accompanie it. We might adde ſome ſpecial directions concerning the right vſe of the chief of them. Amongſt which the moſt ordinary and neceſſarie, are food and apparell; of the former whereof I hauehave ſpoken before, and therefore will onelyonly in Chriſt. Warf. ſecond part.ſome briefe manner ſay ſomething of the latter, of which I hauehave intreated more largely in another place. And firſt let vsus know, that wee muſt vſe our apparell to thoſe right ends for which they were ordained, that is, for neceſſity of nature to couer our nakedneſſe, and to keepe vsus from the iniuries of the weather, and for comlineſſe, ornament, and ſober delight. In which reſpect thoſe who profeſſe Chriſtianity, muſt carefully auoid in the vſe of their apparell, pride and vaine glory, of which there is little cauſe, if wee conſider their originall; which was to hide our ſhame, the fruit of our ſinne; that the richeſt roabes are no ſpeciall priuiledges belonging to the faithfull, ſeeing Pagans and Heathens, worldly and wicked men and women doe moſt exceede in them; and finally, that when wee hauehave made our ſelues as braue as Salomon in all his royalty, yet the Lillies and flowres of the field will farre excell vsus in their natiue beautie and brauery. And ſeeing they were giuen to couer our ſhame, hide our nakedneſſe, and to preſerue vsus from the iniuries of the weather, therefore doe thoſe fayle of their end, who out of pride, vanitie and wantonneſſe, doe vſe ſuch as doe diſcouer them, namely, ſuch women who lay open their naked breſts to publike view, as enſignes of their owne vanity, and alluring baites to draw others vntounto folly. Finally, ſeeing it was giuen for ornament, comelineſſe and honeſt delight, they offend on the contrary ſide, who being aduanced to high places, fit not their apparell in ſome moderate ſort to their ranke and calling, but goe in ſordid and baſe clothes, out of a penurious minde, in a rich eſtate, to ſpare their purſes and ſaue charges. But of this I ſhall neede to ſay little, being a rare fault in theſe dayes, wherein almoſt all offend, not onelyonly carnall worldlings, but alſo profeſſors of Religion as much as they, in exceſſiue brauery aboue their callings. But ſeeing there are extremes on both ſides, what rules can bee giuen for the obſeruing of the meane? Surely no particular rules of direction are expreſſed in the Scriptures, onelyonly wee are to frame our directions from ſome generals, as that wee muſt in all theſe things vſe Chriſtian frugality and ſobriety, modeſtie and prudence. As firſt, in reſpect of the materials of our apparell, we muſt not be exceſſiue in coſt, nor goe more richly then becommeth our place and calling, but bee herein frugall in our expences, that wee may hauehave to beſtow vponupon better vſes. Neyther doe I know how they will anſwere it before God, who being as Stewards entruſted with Gods talents, doe ſpend them for the moſt part in ſuperfluous coſt about their owne apparell, and let many of their fellow ſeruants periſh for want of clothing to couer their nakedneſſe. In reſpect of the forme, wee ought to vſe Chriſtian ſobriety and modeſty, abſtaining from ſuch habits and faſhions as are vaine and phantaſticall, light and gariſh, the which is forbidden by the Apoſtle Peter to Chriſtian Matrons. 1. Pet. 3. 3.Secondly, from ſuch as belong not to our ſex, as for the man to be womaniſh, or the woman manniſh in their apparell; which tendeth to make the one effeminate, the other impudent, and both of them wanton, laſciuious and luxurious; and is therefore expreſly forbidden in the Word Deut. 22. 5.of God, as an horrible abomination in his ſight. Thirdly, wee muſt abſtaine from ſtrange attire, whether it be ſuch as is ſtrange, in reſpect of diuers Countries; in which regard we ought not (as it is the cōmon cuſtome of our people) to imitate the faſhions of other nations, which ſinne being alſo brought into faſhion, is ſcarce obſerued, but yet ſo great in Gods ſight, that he threatneth to puniſh it, euen in Princes themſelues and Kings Zeph. 1. 8.children, and all others that clothe themſelues in ſtrange apparell; or whether it bee ſtrange in reſpect of our profeſsion; as when thoſe that profeſſe Religion, and that they are Citizens of the new Ieruſalem, conforme themſelues to the vaine, phantaſticall, and gariſh faſhions of the moſt prophane worldlings, who are meere ſtrangers from the Common-wealth of Iſrael, which is ſo ordinary in theſe dayes, that men cannot, and (I feare) God will not, when he commeth to viſite, put any difference betweene the one and the other. Finally, wee muſt obſerue Chriſtian prudence in the faſhions of our apparell, the property whereof is to be choyce in chooſing them, and then conſtant in keeping them. In which reſpect, wee are, as much as we can, to auoyd the common abuſe of changing faſhions, almoſt as oft as the Moone, which is a notable ſigne, not onelyonly of pride and vaineglory; but alſo of vanity and extreme folly, which is the mother of lightneſſe and vnconſtancy; ſeeing men often change, becauſe they hauehave not wit to chooſe the beſt, or hauing choſen it, doe want wit to keepe their choice. The which is the more to be abhorred, and (as much as may be) to bee reformed amongſt Chriſtians, in reſpect of the needleſſe coſt and great dammage which this often change of faſhions bringeth, not only on particular perſons, but euen vponupon our whole Countrey and Common-wealth: I ſay as much as may bee; ſeeing they can bee but amongſt the laſt that come into theſe faſhions, the ſtreame of this corruption being ſo violent, that it carryeth all with it, making them to be pointed at with the finger, and derided as odde and phantaſticall, who keepe a faſhion that all hauehave left. In which regard it were much to be wiſhed, that this great abuſe of apparell, both for matter and forme, which cannot be amended by any priuate perſons, might be reformed by publike authority and generall conſent of the whole Eſtates.