The Life of Faith, Part 3 · Chapter 17
CHAP. XVII. How to conquer ſloth and idleneſs by the Life of Faith.
THE third ſin of Sodom, and of abuſed Proſperity, is Idleneſs, Ezek. 16.49. Concerning which I ſhall firſt tell you the nature and ſigns of it, and then the evil of it; and then give you more particular Directions againſt it: But this alſo but briefly, becauſe I have done it more largely in my Chriſtian Directory.
I. That you may know who are guilty of this ſin, and who not, I ſhall firſt premiſe theſe Propoſitions.
1. Nothing but diſability will excuſe any one from the ordinary labours of a lawful calling. Riches or honours will excuſe none. They are the ſubjects of God, as well as others that have leſs: And he that hath moſt, hath moſt to uſe, and moſt to anſwer for: To whom men commit much, of them they require the more, Luke 12.48. & 19.23. Greatneſs and wealth is ſo far from excuſing the forbearance of a calling, that it will not allow any one the omiſſion of one hours labour and diligence in his calling. If God give the Rich more wages than others, it's unreaſonable to think that therefore they may do leſs work.
2. Yet when meer neceſſity compelleth the poor to labour more than elſe they were obliged to do, even to the detriment of their health, or ſhortening of Gods Worſhip, the rich are not bound therefore to imitate them, and to incurr the ſame inconveniencies; becauſe they have not the ſame neceſſities. As in their dyet, the rich is not allowed to take any more for quantity or quality, than is truly for their good, any more than the poor: but they are not bound to live as thoſe poor do, who want that either for quantity or quality, which is truly for their good; ſo is it alſo in this caſe of labouring.
3. The labours of every ones calling muſt be the ordinary buſineſs of his life; and not a little now and then inſtead of a recreation. If it be a mans calling, he muſt be conſtant and laborious in it.
4. Yea no interpoſed recreation or idleneſs is lawful, but that which either is neceſſitated by diſability, or that which is needfull to fit the mind or body for its work: As whetting to the mower.
5. All mens callings tye them not conſtantly to one kind of labour; but ſome may be put to vary their employments every day: as poor men that live by going on errands, and doing other mens buſineſs, under ſeveral Maſters, ſeveral waies: And as many rich people whoſe occaſions of doing good may often vary.
6. The rich and honourable are not bound to the ſame kind of labour as the poor. A Magiſtrate or Paſtor is not bound to follow the Plow; nay, he is bound not to do it ordinarily, leſt he neglect his proper and greater work. Some mens labours are with the hand, and ſome mens with the head.
7. Every man ſhould chuſe that calling which is moſt agreeable to his mind and body: Some are ſtrong, and ſome are weak: ſome are of quick wits, and ſome are dull: All ſhould be deſigned to that which they are fitteſt for.
8. Every one ſhould chuſe that calling (if he be fit for it) in which he may be moſt ſerviceable to God, for the doing of the greateſt good in the world: and not that in which he may have moſt eaſe, or wealth, or honour: God and the publick good muſt be our chiefeſt ends in the choice.
9. And in the labours of our calling, the getting of riches muſt never be our principal end: But we muſt labour to do the moſt publick good, and to pleaſe God by living in obedience to his commands.
10. Yet every man muſt deſire the ſucceſs of his labour, and the bleſſing of God on it, and may continue his work as beſt tendeth to ſucceſs. And though we may not labour to be rich, Prov. 23.4. as our principal end; yet we muſt not be formal in our callings; nor think that God is delighted in our meer toil, to ſee men fill a bottomleſs veſſel; but we muſt endeavour after the moſt ſucceſsful way, and pray for a juſt proſperity of our labours: and when God doth proſper us with wealth, we muſt take it thankfully (though with fear) and uſe it to his ſervice, and do all the good with it that we can, 1 Cor. 16.2. Lay by as God hath proſpered every man, Epheſ. 4.28. Let him work with his hands the thing that is good, that he may have to give to him that needeth, James 1.9. Let the brother of low degree rejoyce in that he is exalted.
11. The lowneſs of a mans calling, or baſeneſs of his employment, will not allow him to be negligent or weary of it, or uncomfortable in it: Seeing God muſt be obeyed in the loweſt ſervices, as well as in the higheſt; and will reward men according to their faithful labour, and not according to the dignity of their place: And indeed no ſervice ſhould be accounted low and baſe, which is ſincerely done for ſo great and high a Maſter, and hath the promiſe of ſo glorious a reward, Col. 3.23, 24.
12. The greater and more excellent any mans work and calling is, his idleneſs and neligence is the greater ſin. It is bad in a Plow-man, or any day-labourer; but it is far worſe in a Miniſter of the Goſpel, or a Magiſtrate: Becauſe they wrong many and that in the greateſt things, and violate the greateſt truſt from God: Chriſt biddeth us pray the Lord of the harveſt to ſend forth Labourers into his harveſt, Luke 10.27. and not proud, covetous, idle drones, that would have honour only for their wealth and titles: And he ſaith, that the Labourer is worthy of his hire, but not the loiterer. Among the Elders that rule the Church, it is eſpecially the labourers in the word and doctrine that are worthy of double honour. Dr. Hammond noteth on 1 Theſ. 5.12. that the Biſhops whom they are required to know and honour, were thoſe that laboured among them, and were over them in the Lord, and admoniſhed them; and that it was [for their works ſake] that they were to eſteem them very highly in love.] The higheſt title that ever was put on Paſtors, was to be [Labourers together with God, 1 Cor. 3.9.]
And the calling of Magiſtrates alſo requireth no ſmall diligence. Jethro perſwadeth Moſes to take helpers, not that he might himſelf be idle, but leſt he ſhould wear away himſelf with doing more than he could undergo, Exod. 18.18.
So the calling of a Schoolmaſter, and of Parents and Maſters of families, who have rational ſouls to inſtruct and govern, requireth a ſpecial diligence: And negligence in ſuch is a greater ſin, than in him that neglecteth ſheep or horſes.
So alſo it is a great ſin in a Phyſician, becauſe he doth neglect mens lives; and in a Lawyer, when by ſloth he deſtroyeth mens eſtates: The greatneſs of the truſt, muſt greaten mens care.
13. He that hath hired his labour to another (as a Servant, a Lawyer, a Phyſician) is guilty of a thieviſh fraud, if he give him not that which he hath paid for: Owe nothing to any man, but love, Rom. 13. Hired labour is a debt that muſt be paid.
14. Religious duties will not excuſe idleneſs, nor negligence in our callings: (but oblige us to it the more:) nor will any bodily calling excuſe us from Religious duties; but both muſt take their place in their ſeaſons and due proportions.
Q…eſt. 1. But what if a man can live without labour; may not be forbear who needeth it not? Anſw. No, becauſe he is nevertheleſs a ſubject of God, who doth command it: and a member of the Common-wealth which needeth it.
Queſt. 2. What if I were not brought up to labour; am I bound to uſe it? Anſw. Yes, you muſt yet learn to do your duty, and repent, and ask pardon for living ſo long in ſinful idleneſs. What if you had not been brought up to pray, or to read, or to any needful trade, or ornament of life? What if your Parents had never taught you to ſpeak? Is it not your duty therefore to learn it when you are at age, rather than not at all?
Qu. 3. But what if I find that it hurteth my body to labour; may I not forbear? Anſw. If it ſo hurt you, that you are unable to duplicate page duplicate page do it, there is no remedy: Neceſſity hath no Law: Or if one ſort of labour hurt you, when you can take up another, in which you may be as ſerviceable to the Common-wealth, you may chuſe that to which your ſtrength is ſuitable: But if you think that every ſudden pain or wearineſs is a ſufficient excuſe; or that ſome real hurt will warrant you in an idle life, you may as well think that your ſervant, and your Horſe or Oxe may ceaſe all their labour for you, when they are weary: or that your candle ſhould not burn, nor your knife be uſed in cutting, becauſe that uſe conſumeth them.
Queſt. 4. What if I find that worldly buſineſs doth hinder me in the ſervice of God; I cannot pray, or read, or meditate ſo much? Anſw. The labours of your callings are part of the ſervice of God: He hath ſet you both to do, and you muſt do both; that is, both ſpiritual and corporal work: And to quarrel with either, is to quarrel againſt God who hath appointed them.
Queſt. 5. But is it not worldlineſs when we follow worldly buſineſs, without any need? Anſw. 1. Yes, if you do it only from the love of the world, and with a worldly mind: But not when you do it in obedience to God, and with a heavenly mind. 2. He cannot be ſaid to have no need, who hath a body that needeth it, or liveth in Common-wealth that needeth it, and is a ſubject to God who commandeth it.
Queſt. 6. But what if I find by conſtant experince, that my ſoul is more worldly after worldly buſineſs, and more cold and alienated from God? Anſw. What if you ſhould find it ſo after giving to the poor, or viſiting the ſick, or providing for your family? What then muſt you do? You muſt lament the carnality of your minds, and beg of God for ſuch grace as may fit you for your duties: And not caſt off your duty, becauſe you are ſo bad; but labour to be better, and to do it better. And 2. You muſt not judge of the benefit only by preſent feeling: But if God hath promiſed a bleſſing to you, believe it; and you ſhall certainly meet with it at the laſt. Many a one thinks that to forſake all bodily labour, and to do nothing but the duties of Religion, doth benefit them more at the preſent; when perhaps in a little time, the ſickneſs of their bodies, or the melancholy deſtraction of their minds, doth loſe them more than they had gotten, and make them unfit for almoſt any duty at all. And many a one that think their ſpiritual benefit is interrupted by their callings, do find all Gods Promiſes fulfilled at laſt, to their ſatisfaction.
Queſt. 7. But is it not lawful to ſet ones ſelf only to Religion, as John Baptiſt, Anna, &c. did?
Anſw. It is a duty to be as religious as you can: But it is alſo a duty to labour in your calling, and do all the good you can to others. The aged and impotent that cannot labour in a calling, are excuſed from it: And they that give up themſelves to the Magiſtracy, Miniſtry, Phyſick, &c. muſt meddle with no lower things, which would hinder them in the higher. But no man can be excuſed from doing all the good he can to others, by any pretences of looking to his ſoul; For he can no way more ſurely further his ſalvation; nor cahe hinder it more, than by ſinful negligence and ſloth.
Queſt. 8. But was not labour and toil a curſe upon Adam after his ſin? and any man that can may labour to eſcape a curſe.
Anſw. 1. Adam in innocency was ſet to dreſs and keep the Garden. 2. The curſe was in the toil and the fruſtration of his labour. 3. And even that is ſuch a curſe, as God will not take off, or remit.
Queſt. 9. Doth not Paul ſay to ſervants, If ye can be free, uſe it rather? Anſw. True: But he ſaith not, If you can be idle, uſe it rather. A free man may work as hard as a bondman.
Queſt. 10. May not a man that hath ſeveral callings before him, chuſe the eaſieſt? Anſw. Not meerly or chiefly becauſe it is eaſie: but he muſt chuſe the moſt profitable to the common good, be it eaſie or hard, if it be ſuch as he can undergo. Yet he may avoid ſuch a calling, as by trying his body, indiſpoſeth him to ſpiritual things; or by taking up all his time, will deprive him of convenient leiſure for things ſpiritual. But he that only to eaſe his fleſh, doth put by more profitable employments, becauſe they will coſt him labour, doth ſerve his fleſh, and caſt off his duty to his God.
II. The ſigns of wealthy-idleneſs are theſe:
1. When men think it unneceſſary for them to labour conſtantly and diligently, becauſe they are rich, and can live without it; or becauſe they are great, and it is below them. The confutation of which errour, I gave you before, and ſhall give you more of it anon. The poor in ſpirit, think not a laborious life below them.
2. When men have time to ſpare: This is a moſt evident mark of Idleneſs: For God hath given us no time in vain; but hath given us full work, for all our time. They that have time to play away needleſly, to ſleep away needleſly, to prate away needleſly, do tell the world that Sodom's Idleneſs is their ſin. Eſpecially poor ſouls, who are yet unſanctified, and are ſtrangers to a renewed heart and life, and are utterly unfit to die, O what abundance of important work have theſe to do? And can they be idle, while all this lyeth undone? Indeed if they are in deſpair of being ſaved, it is no wonder: And one would think by their lives that they did deſpair: For ſurely a man ſo neer another world, that muſt be in Heaven or Hell for ever, would never live idly, if he had any good hope that his endeavours ſhould not be all in vain. The poor in ſpirit have no time to ſpare: Labour is their life: Eternity is ſtill before their eyes. Neceſſity is upon them; and they know the wo that followeth Idleneſs: Repentance for ſin, and negligence paſt, is a conſtant ſpur to future diligence. And their work is ſweet, and incomparably more pleaſant to them than Idleneſs. If the Devil be ſo diligent, becauſe he knoweth that his time is ſhort, Rev. 12.12. it is a ſhame to them that are not ſo, who call themſelves the ſervants of the Lord.
3. When mens labour hath but the time that's due to Recreation; and Recreation and Idleneſs hath the great part of time that's due to labour. The labour of the idle Sodomite, is like the Religion of the reſerved Hypocrite: It is but the leavings of the fleſh, or ſomewhat that cometh in upon the by. But God is not unconſtant in his mercies unto us: He is ſtill preſerving us, and maintaining us: The Angels are ſtill guarding us: The faithful Miniſters of Chriſt are conſtant in teaching us (and loth that Satan ſhould hinder them, and ſave their labour:) Faithful Magiſtrates alſo watch continually, to be a terrour to evil doers, and a praiſe to them that do well, as the Miniſters of God for our good: And can a ſhort and idle kind of labouring then excuſe us? Chriſt ſaid, It was his meat to do his Fathers will, when he was endeavouring mans ſalvation, John 4 34. And that he muſt do the work of him that ſent him while it was day, John 9.4. And ſhall Idleneſs be excuſed in us? even in us who muſt be judged according to our works, Rev. 22.12. Mark 13.34. by him that hath commanded every man his work? Yea when we are redeemed and purified to be zealous of good works, Titus 2.14. and are his workmanſhip created to good works in Chriſt, which God hath ordained, that we ſhould walk in them, Epheſ. 2.10.
4. When men make a great matter of all their labour; and of that which to a diligent man is ſmall. The ſluggard hath his thorn hedge, and a Lion in the way, Prov. 22.13. & 26.13, 15, 16. But the diligent ſay, when they have done their beſt, We are unprofitable ſervants: Nothing is ſo weary to them as unprofitable idleneſs (except hurtful wickedneſs.) They think ſtill, O how ſhort is time! and how much work is yet undone! And as every faithful Miniſter in his calling, is never ſo well pleaſed, as when he doth moſt for the good of ſouls; ſo is it with every faithful Chriſtian in his place. A Candle if it be not burnt, is loſt, and good for nothing.
5. The idle Sodomite hath a mind which followeth the affections of his body: And as ſoon as his body is a little weary, his mind is ſo too, and ſuffereth the wearineſs of the body to prevail: Becauſe the fleſh is King within them. Nay a ſlothful mind doth oft begin, and they are weary to look upon their work, or to think of it, before it hath wearyed the body at all: And what they do, they do unwillingly; becauſe they are in love with idleneſs, Mal. 1.13. But the lowly and laborious are in love with diligence and work: and therefore though they cannot avoid the wearyneſs of the body, their willing minds will carry on the body as far as it can well go. The diligent woman worketh willingly with her hands; her candle goeth not out by night, &c. Prov. 31.13, &c. Servants muſt do ſervice with good will, as to the Lord, Epheſ. 6.7. If Miniſters preach and labour willingly, they have a reward, 1 Cor. 9.17. But not if they are only driven on by neceſſity, and the fear of woe, 1 Pet. 5.2. What ſhall we do willingly, if not our duties? He that ſineth willingly, and ſerveth God, and followeth his labour unwilingly, ſhall be rewarded according to his will.
6. The idle Sodomite doth love and chuſe that kind of life which is eaſieſt, and hath leaſt work to be done. This is the chief proviſion by which he fulfilleth his fleſhly luſt. An idle ſervant thinketh that the beſt place, in which he ſhall have moſt eaſe and fulneſs. An idle Parent will caſt all the burden of his childrens teaching, upon the Schoolmaſter and the Paſtor. An idle Miniſter thinketh himſelf beſt, where he may have no more labour, than what tendeth to his publick applauſe; and when he hath the moſt wealth and honour, and leaſt to do, he taketh that to be the flouriſhing proſperity of the Church. And indeed if our calling were like the ſouldiers to kill men, and not liker the Surgeons to cure them, we might think it is the beſt time, when we have leaſt employment.
But the faithful ſervant will be moſt thankful for that ſtate of life, in which he doth moſt good: And as he taketh doing good, to be the ſureſt way of getting and receiving; ſo he taketh the good of another as his own; and anothers neceſſity is his neceſſity: He knoweth that he is beſt, who is likeſt unto God; and that is he that is the moſt abundant in love, and doing good: Like the Sun that never reſteth from moving or giving light and heat. The running ſpring is pure, when the ſtanding water is muddy and corrupt: The ceſſation of motion quickly mortifieth the blood: He that ſaid as to works of charity, Be not weary of well doing; for in due time, you ſhall reap, if you faint not, Gal. 6.9. hath ſaid ſo too, as to our bodily labour in our common callings in the world, 2 Theſ. 3.13.
I know that a ſervant may be glad of a place where he is not oppreſſed with unreaſonable labour, and where he hath competent time for the learning of Gods Word: And a poor man may be glad when he is freed from neceſſity of doing that which is to his hurt: But otherwiſe no man but a fleſhly bruit will wiſh or contrive for a life of idleneſs.
Object. Is it not ſaid, Bleſſed are the dead, for they reſt from their labours? Rev. 14.13. Anſ. True: but mark that their works follow them: And what are the works which follow you? And note, that it is not work or duty that they ſhall reſt from: (For they reſt not crying, Holy, Holy, Holy Lord God Almighty, &c.) But it is only their labours; that is, the painful ſort of work and ſuffering, proper to this ſinful life. The bleſſed indeed are freed in Heaven from this; becauſe they were not freed … it on earth, as the ungodly and ſlothful ſervant are.
7. Laſtly, Idleneſs is ſeen by the work that is undone, Pro. 24.30. The ſluggards Vineyard is overgrown with weeds. If your ſouls be unrenewed, and your aſſurance of ſalvation, and evidences yet to get, and few the better for you in the world, and you are yet unready for death and judgment, you give too full a proof of idleneſs. The diligent woman, Prov. 31.16, &c. could ſhew her labours in her treaſures, her Vineyard, the cloathing and proviſions of her family, &c. ſhew yours by the good which you have done in the world, and by the preparation of your ſouls for a better world. Let every man prove his own work, that he may have rejoycing in himſelf alone, and not in another, Gal. 6.3, 4. What caſe are your children in? Are they taught, or untaught? What caſe is your ſoul in? your fruit muſt judge you.
III. The miſchiefs of this Sodomitical Idleneſs, and the reaſons againſt it, are (briefly) theſe.
1. It is contrary to the active nature of mans ſoul; which in activity exceedeth the fire it ſelf. It is as natural for a ſoul to be active, as for a ſtone or clod of earth to lie ſtill. And this active nature animateth the paſſive body, to move it, and uſe it in it's proper work. And ſhould this heavenly fire be impriſoned in the body, which it ſhould command and move? Pſal. 104.23. Man goeth forth to his work and to his labour till the evening.
2. It is contrary to the common courſe of nature. Doth the Sun ſhine for you as well as for others? or doth it not? Doth all the frame of nature continue in its courſe (the air, the waters, the ſummer and winter) for you as well as for others, or not? If not, then you take not your ſelves beholden to God for them: And if you have no uſe for the Sun and other creatures, you have no uſe for life: for by them you live. But if yea, then what is it that they ſerve you for? Did God ever frame you ſo glorious a retinuue, to attend you only to ſleep, and laugh, and play, and to be idle? what, is all this for no higher an end? or rather do you not by your idleneſs forfeit life, and all theſe helps and maintainers of your lives?
3. It is an unthankful reproach and blaſphemy againſt the God of Nature; yea and againſt the Lord your Redeemer; to think that the wiſe Almighty God, did make ſo noble a thing as a ſoul, and place it in ſo curious an engine as the body, where ſpirits, and blood, and heart, and lungs, are never idle, but in conſtant motion; and that he hath appointed us ſo glorious a retinue as aforeſaid, and all this to do nothing with, or worſe than nothing? To ſleep, and riſe, and dreſs your ſelves, and talk, and eat, and drink; to tell men only that you are not dead, leſt they ſhould miſtake, and bury you alive? what is it but to put a ſcorn on your Creator and Redeemer, to live as if he had created and redeemed you for no better and nobler ends than theſe?
4. You do as it were pray for death, or provoke God to take away your lives. For if they be good for nothing elſe but idleneſs, and beaſtly pleaſures, why ſhould you expect to have them continued? or at leaſt, why ſhould he not uſe you as Nebuchadnezzar, and take away your reaſon, and turn you into beaſts, if the life and pleaſure of a beaſt be all that you deſire? Could not you eat, and drink, and ſleep, and play, without an intellectual ſoul? Cannot the birds make their neſts, and breed, and feed their young, and ſit and ſing, without an intellectual nature? Cannot a ſwine have his eaſe, and meat, and luſt, without reaſon? what ſhould you do with reaſon for ſuch uſes?
5. You ſhew a ſtupid ſenſleſs heart, that can live idly, and have ſo much to do; and have ſo many ſpurrs to rouſe you up: To live continually in the ſight of God, to have a ſoul ſo ignorant, ſo unbelieving, ſo unholy, ſo unfurniſhed of faith and love, ſo unready for death, ſo uncertain of ſalvation; nay in ſuch apparent danger of damnation, and to be ſtill uncertain of living one day or hour longer; and yet to live idly in ſuch a caſe, as if all were well, and your work were done, and you had no more to fear or care for: O what a mad, what a dead, what a ſottiſh kind of ſoul is this! to ſee the graves before your eyes; to ſee your neighbours carryed thither; to feel the tokens of mortality daily in your ſelves; to be called on and warned to prepare, and yet under this to live as if you had nothing to do, but to ſhew your ſelves in the neateſt dreſs, and as a Peacock, to ſpread your plumes for your ſelves and others to look upon, or to pamper a carkaſs for worms and rottenneſs! O what a deplorable caſe is this! The Lord pitty you, and awaken your underſtandings, and bring you to your wits, and you will then wonder at your own ſtupidity.
6. Idleneſs is a ſin which is contrary to Gods univerſal Law: The Law which extended to all times and places. Adam in innocency was to labour: He that had all things prepared for his ſuſtenance by God, was yet himſelf to labour: He that was Lord of all the world, and was richer than any of our proud ones whoſoever, was yet to dreſs and keep the garden. Cain was a tiller of land, and Abel was a keeper of cattel, when they were heirs of all the earth. Noah alſo was Lord of all the world, and richer than you, and yet he was an Husbandman. Abraham, Iſaac and Jacob were Princes, and yet keepers of ſheep and cattle: It is not a bare permiſſion, but a precept of diligence in the fourth Commandment [Six daies ſhalt thou labour, and do all that thou haſt to do.] Chriſt himſelf did not live idly, but before his Miniſtry they ſaid, Mark 6.3. Is not this the Carpenter? And afterward how inceſſantly was he doing good to mens bodies and ſouls? And what laborious lives did his Apoſtles live? See 2 Cor. 6.5. & 11.23. Acts 18.3. And are you exempt from the univerſal Law?
7. You ſhew a baſe and fleſhly mind. The nobleſt natures are the moſt active, and the baſeſt the moſt dead and dull. The earth it not baſer than the fire, in a greater degree than an idle ſoul is baſer than one that is active, and ſpendeth themſelves in doing good. Methinks your Pride it ſelf ſhould keep you from proclaiming ſuch a dead and earthen diſpoſition.
8. Idleneſs is of the ſame kind with fornication, gluttony, drunkenneſs, and other ſuch beaſtly ſins: For all is but ſinful fleſh-pleaſing, or ſenſuality: The ſame fleſhly nature which draweth them to the one, doth draw you to the other; and they do but gratifie their fleſh in one kind of vice, as you do in another. And it's pitty that Idleneſs ſhould be in ſo much leſs diſgrace than they. And truly if you cannot deny your fleſh it's eaſe, I cannot ſee if the temptation lay as ſtrong that way, how you ſhould deny it in any of thoſe luſts; ſo that you ſ…em to be vertually fornicators, gluttons, drunkards, &c. and ready to commit the acts.
9. And hereby you ſtrengthen the fleſh as it is your enemy for the time to come. When you have long uſed to pleaſe it by idleneſs, it will get the victory, and muſt be pleaſed ſtill: And then you are undone for ever, if grace do not yet cauſe you to overcome it. For if you live after the fleſh you ſhall die: but if by the Spirit you mortifie the deeds of the body, you ſhall live, Rom. 8.13. None are freed from condemnation, nor are members of Chriſt, but they that walk not after the fleſh, but after the Spirit, Rom. 8.1. For the carnal mind is enmity againſt God, v. 7.
10. Idleneſs is a ſin much aggravated by its continuance. A drunkard is not alwaies drunken, nor a ſwearer is not alwaies ſwearing, nor a thief is not alwaies ſtealing; but an idle perſon is almoſt alwaies idle: whole hours and daies, if not weeks and years together. O what a continual courſe of ſin do our rich and gentile drones ſtill live in! As if they were afraid to do any thing, which when death cometh, they could comfortably be found doing!
11. And O what a time-waſting ſin is Idleneſs! O precious time, how art thou deſpiſed by theſe drowſie deſpiſers of God and of their ſouls! O what would the deſpairing ſouls in Hell give for ſome of that time which theſe Bedlams prate away, and game and play away, and trifle and fool away, and ſleep and loiter away! And what would they give for a little of it themſelves, upon the ſame terms, when it's gone, and when wiſhing is too late!
12. Idleneſs is a ſelf-contradicting ſin: None are ſo much afraid of dying as the idle (and I do not blame them if they knew all) and yet none more caſt away their lives: They die voluntarily continually: He that loſeth the uſe and benefit of life, doth loſe his life it ſelf: For what is it good for, but as a means to its ends? What difference between a man aſleep and dead, but only that one is more in expectation of uſefulneſs when he awaketh? It is a pittiful ſight to a man in his wits, to ſee the Bedlam world afraid of dying, and trembling at every ſign of death; and in the mean time ſetting as little by their lives, as if they were worth no more, than to ſpend at cards, or dice, or ſtage-playes, or dreſſings, or feaſtings, or ludicrous complements.
13. You teach your ſervants that life which yet you will not endure in them: For why ſhould they be more careful and diligent in the work which you command them, than you in the work which God commandeth you? Are you the better Maſters? or, will you find them better work? or, will you pay them better wages? I know God needeth not your ſervice, as you do theirs: But he commandeth it, for other ends, though he need it not. And ſhould any be more careful… to pleaſe you, that are but worms and duſt, than you ſhould be to pleaſe your Maker? If an idle life be beſt, why do you blame it in your ſervants? If it be not, why do you live ſuch lives your ſelves?
14. By Idleneſs you ſhew that when you do labour, it is but for your carnal ſelves, and that it is not God whom you ſerve in your daily callings. He that will labour when he is poor, and feeleth the neceſſity of it, and will give over all, and live idly, and playfully when he is rich, doth ſhew that he laboureth not in obedience to God (or elſe he would continue it) but meerly to ſupply his bodily wants. You have your reward then from your ſelves, and you cannot in reaſon expect any from God. But true Believers have another rule, by which they live, Col. 3.23, 24. Whatſoever ye do, do it heartily, as to the Lord, and not to men; knowing that of the Lord ye ſhall receive the reward of the inheritance, for ye ſerve the Lord Chriſt.
15. Idleneſs is a forfeiture of your protection, and of your daily bread. God is not bound to keep you to play, and loiter, and do nothing. You have not a plenary right to your meat, if you live in wilful idleneſs. I ſhewed you Gods Commands before. Gods Promiſe of proſperity, is, Thou ſhalt eat the labour of thy hands, Pſal. 128.2. (And if many in England that have moſt, ſhould eat no other than the labour of their hands, it would cure their fulneſs.) The diligent woman, Prov. 31.27. doth not eat the bread of idleneſs. And Paul maketh it a Church-Canon, 2 Theſ. 3.6.10, 12 and commandeth and exhorteth us, in the Name of the Lord Jeſus Chriſt, that all work with quietneſs, and eat their own bread; and that the Church withdraw themſelves from every Brother that walketh diſorderly; and that if any would not work, neither ſhould be eat.
16. The idle rob themſelves and others: You rob your ſelves of the fruit of your own labours; and you rob your Maſters, or your Families, or whomſoever you ſhould labour for, Prov. 18.9. He that is ſlothful in his work, is Brother to him that is a great waſter, Prov. 21.25. The deſire of the ſlothful killeth him, becauſe his hands refuſe to labour; that is, 1. The ſluggiſhneſs of the wiſher famiſheth him: And 2. The hunger or deſire tormenteth him when he hath not the thing deſired, Eccleſ. 10.18. By much ſloth the building decayeth; and by idleneſs of the bands, the houſe droppeth through, Prov. 19.15. Slothfulneſs caſteth into a deep ſleep; and an idle ſoul ſhall ſuffer hunger. And he that provideth not for his own (kindred and relations) but eſpecially for thoſe of his family, hath denyed the Faith, and is worſe than an Infidel, 1 Tim. 5.8. Hath no one need of you? hath no one hired you? hath no one any right to your labours, that you are ſo long idle? If none have need of you, what do you in the world?
17. The idle are drones and burdens of the Common-wealth: And the beſt ordered Governments have made Laws againſt them, as they did againſt other pernicious crimes, 2 Theſ. 3.8. Paul laboured day and night, that he might not be chargeable to any. And you think becauſe you have enough, that other men muſt labour for you, but you may live idly without any blame. You live then upon the labours of others, but who liveth upon yours? Yea I have known ſome lazy perſons, that becauſe they are profeſſors of zeal in Religion; or becauſe they are Miniſters or Scholars, live idly in their callings, and take their eaſe, and think that all others that have riches are bound to maintain them (like the Popiſh begging Fryers) and they ſay, He is covetous that cher…ſheth not them in idleneſs; and he that giveth not to them, doth them wrong; when Paul commandeth that they ſhould not eat: And when we ask them how they live, they ſay, Ʋpon the providence of God: And when the tenderneſs of people cauſeth them to contribute to relieve theſe drones, they hypocritically admire the providence of God, who provideth for them, and live in idleneſs, and call it living upon providence.
18. Idleneſs depriveth you of the great delight of doing good. There is no ſuch pleaſure in this world, as is found in ſucceſful doing good: No man knoweth it but he that tryeth it, (and that without any conceits of merit, in commutative Juſtice.) To do good in Magiſtracy for the piety, peace and ſafety of the people; to do good as Miniſters, for the ſaving of ſouls; to do good as Parents, to educate a holy ſeed; to do good as Phyſicians, to ſave mens lives, &c. It is a pleaſure exceeding all voluptuouſneſs. And this the idle wilfully reject.
19. You loſe all the reward of well doing at the laſt, and fall under the doom of the unprofitable ſervant, Mat. 25. who muſt be caſt into outer darkneſs. You muſt anſwer for all the talents of time, and health, and ſtrength, and parts, to him who will judge all according to what they have done in the body: And where ſhall the idle then appear?
20. Idleneſs will deſtroy your health and lives: Nothing but fulneſs (which is its companion) doth bring ſo many thouſands unſeaſonably to the grave. And do you neither love your ſouls, nor your lives? Are you only for your preſent eaſe?
21. Idleneſs breedeth melancholy, and corrupteth the fantaſie and mind, and ſo unfitteth you for all that is good. Therefore the Idle that will do no good, are fain to deviſe ſome vanity to do; ſome game, or play, or dreſs, or complement, &c. or elſe they would grow addle-brained, and a ſhame and burden to themſelves. The conſtant labours of a lawful calling is one of the beſt cures of melancholy in the world, if it be done with willingneſs, ſucceſs and pleaſure.
22. Laſtly, Idleneſs is the Nurſery of a world of vices. It is the field of temptation, where Satan ſoweth his tares while men are ſleeping. When they are idle, they are at leiſure for luſtful thoughts; for wanton dalliance; for idle talk; for needleſs ſports, and playes, and viſits; for gaming, and riotous feaſting, drinking and exceſs; for pride, and an hundred vain curioſities: Yea for contentions and miſchievous deſigns: Needleſs and ſinful things muſt be done, when neceſſary duties are laid by.
And if they are poor, idleneſs prepareth them to murmure and be diſcontent, and fallout, and contend with one another; to defraud others, and to ſteal. Theſe and more are the natural fruits of Idleneſs.
But here I muſt annex two Cautions.
1. That none make this a pretence for a worldly mind and life; nor think that Religion is a fruit of Idleneſs; nor ſay as Pharaoh did of the Iſraelites, when they would go ſacrifice to God, Ye are idle, Exod. 5.17. It is Idleneſs that maketh moſt men ungodly: They are convinced that it is better to meditate on Gods Word, and call upon his Name, and give all diligence to make our calling and election ſure; But they are idle, and ſay, There is a Lion in the way; what a wearineſs is it? we ſhall never endure it: As if their ſouls and Heaven were not worth their labour, and as if they would go to Hell for eaſe; and as if the feaſt of joy and glory were not worth the labour of eating or receiving it.
2. Make not this a pretence to oppreſs your ſervants with unmerciful labours, beyond their ſtrength; or ſuch as ſo weary them, and take up all their time, that they have not leiſure ſo much as to pray. It is Gods great mercy to ſervants, that he hath ſeparated the Lords day for a holy reſt; or elſe many would have little reſt, or means of holineſs. Some think that others can never labour enough for them, becauſe they pay them wages; and yet that they are bound to do nothing themſelves, even becauſe God hath given them more wages and wealth than he hath given to others.
More particular Directions are as followeth.
1. Give up your ſelves by abſolute ſubjection to God as his ſervants; and then you can never reſt in an idle unſerviceable life.
2. Take all that you have, as Gods talents, and from his truſt; and then you dare not but prepare in the uſe of them, for your account.
3. Live as thoſe that are certain to die, and ſtill uncertain of the time, and that know what an eternal weight of joy or miſery dependeth upon the ſpending of your preſent time: And then you dare not live in Idleneſs. Live but as men whoſe ſouls are awake, to look before them into another world, and you will ſay (as I have long been forced to do) O how ſhort are the daies! how long are the nights! how ſwift is time! how ſlow is work! how far am I behind-hand! I am afraid leſt my life will be finiſhed before the work of life; and leſt my time will be done, while much of my work remaineth undone.
4. Ask your ſelves what you would be found doing if death now ſurprize you? and whether work or idleneſs will be beſt in the review?
5. Try a laborious life of well-doing a while, and the experience will draw you on.
6. Try your ſelves by a ſtanding reſolution, and engage your ſelves in neceſſary buſineſs, and that in a ſet and ſtated courſe; that neceſſity and reſolution may keep you from an idle life.
7. Forſake the company of the idle and voluptuous, and accompany the laborious and diligent.
8. Study well how to do the greateſt good you can, that the worth of the work may draw you on. For they that are of little uſe, for want of parts, or skill, or opportunity, are more liable to be tempted into idleneſs, as thinking their work is to no purpoſe: when the well-furniſhed perſon doth long to be exerciſing his wiſdom and vertue in profitable well-doing.