The Whole Duty of Man, Part 9
PARTITION IX. Temperance in SLEEP; the rule of it, &c. Of RECREATION; Of APPAREL.
§. 1. THE Third part of TEMPERANCE concernes SLEEP: Sleep.And Temperance in that also must be measured by the end for which sleep was ordained by God, which was only the refreshing and supporting of our frail bodies, which being of such a temper that continual labour and toil tires and wearies them out, Sleep comes as a Medicine to that weariness, as a repairer of that decay, that so we may be enabled to such labours as the duties of Religion or works of our Calling require of us. Sleep was intended to make us more profitable, not more idle; as we give rest to our beasts; not that we are pleased with their doing nothing, but that they may do us the better service.
2. By this therefore you may judge what is The rule of Temperance therein.temperate sleeping; to wit, that which tends to the refreshing and making us more lively and fit for action; and to that end a moderate degree serves best. It will be impossible to set down just how many hours is that moderate degree, because as in eating so in sleep, some constitutions require more then others. Every mans own experience must in this judge for him, but then let him judge uprightly and not consult with his sloth in the case, for that will still, with Solomons sluggard, cry, A little more sleep, a little more slumber, a little more folding of the hands to sleep, Prov. 24. 33. But take only so much as he really findes to tend to the end forementioned.
3. He that doth not thus limit himself falls into several sins under this general one of sloth, The many Sins that follow the transgression of it.as first, he wastes his time, that precious talent which was committed to him by God to improve, which he that sleeps away, doth like him in the Gospel, Matth. 25. 18. Hides it in the earth when he should be trading with it; and you know what was the doom of that unprofitable servant, vers 30. Cast ye him into outer darkness: he that gives himself to darkness of sleep here, shall there have darkness without sleep, but with weeping and gnashing of teeth. Secondly, he injures his body, immoderate sleep sils that full of diseases, makes it a very sink of humours, as daily experience shews us. Thirdly, he injures his Soul also, and that not only in robbing it of the service of the body, but in dulling its proper faculties, making them useless and unfit for those imployments to which God hath designed them; of all which ill husbandry the poor Soul must one day give account. Nay, lastly, he affronts and despises God himself in it, by crossing the very end of his creation, which was to serve God in an active obedience, but he that sleeps away his life, directly thwarts and contradicts that, and when God saith, Man is born to labour, his practice saith the direct contrary, that man was born to rest. Take heed therefore of giving thy self to immoderate sleep, which is the committing of so many sins in one.
4. But besides the sin of it, it is also very Other mischiefs of sloth.hurtful in other respects, it is the sure bane of thy outward estate, wherein the sluggish person shall never thrive; according to that observation of the Wise man, Pro. 23. 21. Drowsiness shall cover a man with rags; that is, the slothful man shall want convenient clothing; nay, indeed it can scarce be said, that the sluggard lives: Sleep you know is a kind of death, and he that gives himself up to it, what doth he but die before his time? Therefore if untimely death be to be lookt upon as a curse, it must needs be a strange folly to chuse that from our own sloth which we dread so much from Gods hand.
5. The fourth part of Temperance concerns Recreations, which are sometimes necessary Temperance in Recreation.both to the body and the minde of a man, neither of them being able to endure a constant toil without somewhat of refreshment between; and therefore there is a very lawful use of them; but to make it so, it will be necessary to observe these Cautions.
6. First, We must take care that the kind of Cautions to be observed in them.them be lawful, that they be such as have nothing of sin in them; we must not to recreate our selves do any thing which is dishonourable to God, or injurious to our neighbour, as they do who make profane or filthy backbiting discourse their recreation. Secondly, we must take care that we use it with moderation: and to do so, we must first be sure not to spend too much time upon it, but remember that the end of recreation is to fit us for business, not to be it self a business to us: Secondly, we must not be too vehement and earnest in it, not set our hearts too much upon it, for that will both ensnare us to the using too much of it, and it will divert and take off our minds from our more necessary imployments: Like Schoolboyes, who after a play time, know not how to set themselves to their books again. Lastly, we must not set up to our selves any other end of recreations but that lawful one, of giving us moderate refreshment.
7. As first, we are not to use sports only to pass away our time, which we ought to study Unlue End of Sports.how to redeem, not fling away; and when it is remembred how great a work we have here to do, the making our calling and election sure, the securing our title to heaven hereafter, and how uncertain we are what time shall be allowed us for that purpose; it will appear our time is that which of all other things we ought most industriously to improve. And therefore sure we have little need to contrive wayes of driving that away which flies so fast of it self, and is so impossible to recover. Let them that can spend whole dayes and nights at Cards and Dice, and idle pastimes, to consider this, and withal, whether they ever bestowed a quarter of that time towards that great business of their lives for which all their time was given them, and then think what a woful reckoning they are like to make when they come at last to account for that precious treasure of their time. Secondly, we must not let our covetousness have any thing to do in our recreations; if we play at any Game, let the end of our doing it be meerly to recreate our selves, not to win money; and to that purpose be sure never to play for any considerable matter, for if thou do, thou wilt bring thy self into two dangers, the one of covetousness, and a greedy desire of winning, the other of rage and anger at thy ill fortune, if thou happen to lose; both which will be apt to draw thee into other sins besides themselves: Covetousness will tempt thee to cheat and couzen in gaming, and anger to swearing and cursing, as common experience shews us too often. If thou finde thy self apt to fall into either of these in thy gaming, thou must either take some course to secure thy self against them, or thou must not permit thy self to play at all: for though moderate play be in it self not unlawful, yet if it be the occasion of sin, it is so to thee, and therefore must not be ventured on. For if Christ commands us so strictly to avoid temptations, that if our very eyes or hands offend us (that is, prove snares to us) we must rather part with them then to be drawn to sin by them: How much rather must we part with any of these unnecessary sports, then run the hazard of offending God by them? He that so playes, layes his soul to stake, which is too great a prize to be played away. Besides, he loses all the recreation and sport he pretends to aim at, and in stead of that sets himself to a greater toil then any of those labours are he was to ease by it. For sure the desires and fears of the covetous, the impatience and rage of the angry man are more real pains then any the most laborious work can be.
8. The last part of Temperance is that of Temperance in Apparel.APPAREL, which we are again to measure by the agreeableness to the ends for which clothing should be used. Those are especially these three: first, the hiding of nakedness. This was the first occasion of apparel, as you may read, Gen. 3. 21. and was the effect of the first sin; and Apparel designed for covering of shame.therefore when we remember the original of clothes, we have so little reason to be proud of them, that on the contrary we have cause to be humbled and ashamed, as having lost that innocency which was a much greater ornament then any the most glorious apparel can be. From this end of clothing we are likewise engaged to have our apparel modest, such as may answer this end of covering our shame: And therefore all immodest fashions of apparel, which may either argue the wantonness of the wearer, or provoke that of the beholder, are to be avoided.
9. A second end of Apparel, is the fencing the body from cold, thereby to preserve the health thereof, and this end we must likewise Fencing from cold.observe in our clothing; we must wear such kind of habits, as may keep us in that convenient warmth, which is necessary to our healths. And this is transgrest, when out of the vanity of being in every phantastick fashion, we put our selves in such clothing, as either will not defend us from cold, or is some other way so uneasie, that it is rather a hurt then a benefit to our bodies to be so clad. This is a most ridiculous folly, and yet that which people that take a pride in their clothes are usually guilty of.
10. A third end of Apparel is the distinguishing Distinction of persons.or differencing of persons, and that first in respect of Sex; Secondly, in respect of qualities. First, clothes are to make difference of Sex; this hath been observed by all Nations, the habits of men and women have always been divers. And God himself expresly provided for it among the Jews, by commanding that the man should not wear the apparel of the woman, nor the woman of the man. But then secondly, there is also a distinction of qualities to be observed in apparel; God hath placed some in a higher condition then others, and in proportion to their condition, it befits their clothing to be; Gorgeous apparel, our Saviour tells us, is for Kings Courts, Luke 7. 25. Now this end of apparel should also be observed. Men and women should content themselves with that sort of clothing, which agrees to their Sex and condition, not striving to exceed, and equal that of a higher rank, nor yet making it matter of envy, among those of their own estate, vying who shall be finest, but let every man cloth himself in such sober attire, as befits his place and calling, and not think himself disparaged, if another of his neighbours have better then he.
11. And let all remember that clothes are things, which adde no true worth to any, and therefore it is an intollerable vanity to spend any considerable part either of their thoughts, time or wealth upon them, or to value themselves ever the more for them, or despise their poor brethren that want them. But if they desire to adorn themselves, let it be as S. Peter adviseth the women of his time, 1 Pet. 3. 4. In the hidden man of the heart, even the ornament of a meek and quiet spirit. Let them cloth themselves as richly as is possible with all Christian vertues, and that is the raiment that will set them out lovely in Gods eyes, yea, and in mens too, who, unless they be fools and Idiots will more value thee for being good, then fine, and sure one plain Coat thou puttest upon a poor mans back will better become thee, then twenty rich ones thou shalt put upon thine own.Too much sparing a …ault as well as excess.
12. I have now gone through the several parts of temperance; I shall now in conclusion, adde this general caution, that though in all these particulars I have taken notice only of the one fault of excess, yet it is possible there may be one on the other hand; men may deny their bodies that which they necessarily require to their support, and well being. This is, I believe, a fault not so common, as the other, yet we sometimes see some very niggardly persons, that are guilty of it, that cannot find in their hearts to borrow so much from their chests, as may feed their bellies, or cloth their backs, and that are so intent upon the world, so moiling, and drudging in it, that they cannot afford themselves that competent time of sleep, or recreation, that is necessary. If any that hath read the former part of this Discourse be of this temper, let him not comfort himself, that he is not guilty of those excesses there complained of, and therefore conclude himself a good Christian, because he is not intemperate, for whoever is this covetous creature, his abstaining shall not be counted to him as the vertue of temperance, for it is not the love of temperance, but wealth, that makes him refrain; And that is so far from being praise-worthy, that it is that great sin which the Apostle tells us, 1 Tim. 6. 10. is the root of all evil; such a mans body will one day rise in judgement against him, for defrauding it of its due portion, those moderate refreshments, and comforts which God hath allowed it. This is an Idolatry beyond that of offering the children to Moloch, Lev. 20. 3. they offered but their children, but this covetous wretch sacrifices himself to his god Mammon, whilest he often destroys his health, his life, yea, finally his Soul too, to save his purse. I have now done with the second head of duty, that to our selves, contained by the Apostle under the word soberly.