Divine Characters in Two Parts, Part 1 · Chapter 32
CHAP. XXXII. The Idle Hypocrite Is he whoſe buſineſſe it is to be idle, or worſe.Defin.
IT is hard to give him a right name; and therefore not eaſie to give him an apt deſcription. Whether he may be more fitly termed the Buſie Hypocrite, whoſe buſineſſe is idleneſſe; or, the Idle Hypocrite, whoſe idleneſſe is his buſineſſe, it is not eaſie to determine. For, either he ſets himſelf on work, but to no purpoſe; and ſo, his buſineſſe is no better than idleneſſe: or, he preſumes it is work enough for him to keep himſelf out of work; and ſo, his idleneſſe is his buſineſſe.
Hardly will the body poſſeſſed of an active ſpirit, be idle; but, never the minde: ſomething it will do. But, if that ſomething about which he buſieth himſelf be as good as nothing, I mean as bad, or rather ſomething worſe; we ſhall do him a favour, at leaſt a right, to account him idle; and, his occupation, an idleneſſe, under colour of buſineſſe; and rightly terme him, The idle Hypocrite: the buſie Idler, or the idle Buſie-body. He either doth nothing, and then, all his buſineſſe is, to defend his idleneſſe: or, that which he doth, is worſe than if he did nothing, and ſo his buſineſſe is but idleneſſe.
One idleneſſe in him (which is the childe of ſloth, whereby he is without emploiment) begets another idleneſſe, which is the fruit of the former, opening the door to all manner of wickedneſſe. What the Apoſtle ſpeaketh of wanton women, is too true of men alſo, When they learn to be idle, they wander about from houſe to houſe; and are not only idle, but tatlers alſo, buſie-bodies, ſpeaking (and doing too) things which they ought not to do a1 Tim. 5.13. None walk ſo diſorderly, as they who work not at all, but are buſie-bodies b2 Theſ. 3 11. So that he is never more idle, than when he is moſt buſie in that which idleneſſe ſets him upon.
Differ.On the contrary, the true Chriſtian is truly diligent, and conſtantly well employed.
He knoweth that God himſelf worketh cJohn 5.17, and will admit of no loiterers and idle perſons about himdMat. 20.6. He that will have his penny, muſt work in his vineyard. And he that worketh receiveth wages, and gathers fruit unto life eternal eJohn 4.36. Therefore he dares not be idle, nor ill employed. And he worketh the works of God, that is, ſuch as God alloweth and ſets him about, without picking and chooſing his own work. What (ſaith he unto God) wilt thou have me to do? No work ſeems amiſſe to him that is wholly for God. Nor will he, with the ſluggard, delay time, (yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep); But he worketh while it is day, before the night cometh, wherein no man can work fJohn 9.4. He glorifieth God on earth, that he may be glorified by God in Heaven gJohn 17.4.
He ſo emproveth time, and buſineſſe, that even his idleneſſe, (if I may ſo call his vacant houres) that is, his neceſſary reſt, his leiſure, is not without ſome diligence; becauſe it tends to fit him for buſineſſe. He ſleeps, to riſe and go about his work, not to pamper ſloth; he eates, as Elias did, to walk in the ſtrength of his food, the way that God ſends himh1 King. 19.7, 8, not to gratifie his throat, or belly. So, on the other ſide, his labour, in regard of contentment and delight in doing Gods Will, is unto him a reſt, being of the nature of Heaven, Coeli motus, quies: the reſt of Heaven is perpetual motion, which being interrupted would diſturb all. He is never better pleaſed than when God gives him his hands full of work; nor more reſtleſſe, than when God doth not employ him.
Thus, this hypocrite embraceth idleneſſe as his work, and work, as his idleneſs: the true Chriſtian embraceth work as his meat, and ſhunneth idleneſſe as his bane: the one hath no buſineſſe, but his idleneſſe, the other hath no time for idleneſſe, for his buſineſſe.
Character 1 This hypocrite, being found idle, pleadeth ſafety, and neceſſity for his idleneſſe.
He would work as hard as any man, if he durſt. But, to labour were as much as his life were worth: ſo ſloth pleadeth for him. As if health were to be preſerved by idleneſſe, the bane of health; or, eye-ſight, by continual winking. That with him is healthy, which deſtroyeth the end of health, emploiment for God. He dares not go to plow in winter for feare of coldiProv. 20 4; habebit frigore febrim, the cold will bring an Ague upon him. Nor will he go abroad earlie, for feare of a Lion in the way kPro. 26.13, 14, better lie a bed and turne as the door on the hinges, than be ſlain in the ſtreets. Better entertain poverty in bed, than an Ague in the field, or meet a Lion in the Wood. The way of duty is to him an hedge of thornes lProv. 15.19; therefore he muſt tread gingerly, or not at all: yea, it is (by his telling) more than he can ſafely do, to pull his hand out of his boſome, to put it to his mouth, to feed himſelf; his hand may take more cold by the way, than his meat is worthmProv. 9.24,
How many ſuch hypocrites hath the Common-wealth, as well as the Church. Such are good, neither for Common, not private wealth: good for nothing, but fruges conſumere, to make riddance of what others provide, and to conſume Gods bleſſings upon their luſts nJam. 4.3, which ſhould be emproved to his glory. For their own particular; If they eſcape cloathing with rags, yet it will not be long ere their houſe drop thorough, and that poverty come upon them as one that travelleth by the way, and their neceſſity as an armed man oProv. 6.11. For the publick, they threaten to bring whole Nations under tribute to maintain their idleneſſe and voluptuouſneſſe. Plato compareth idleneſſe in a State, to phlegme and choler in the body, which are the common cauſes of all ſickneſſe. If ſo, then ſure our State hath much need of Agarick and Rhubarb, if not Hellebore, to purge this peccant, lethargical, epidemical humour.
This hypocrite is one of thoſe many in our Lords Vineyard, who are too ready to hearken to Satans counſel, Spare thy ſelf, ſhort not life with too much ſtudy and toile, take heed of a conſumption, &c. He pretendeth age and infirmity diſabling from Gods work before he needeth, and maketh night before Sun-ſetting: as they that being to act a Comedy in the day, ſhut up the windows, and make an artificial night. Or, he is of the minde of that ſlothful ſervant, who that his Lord (forſooth) might be no loſer, wrapt up his talent in a napkin, and ſo made ſure that he ſhould be no gainer.
Contrarily, the true Chriſtian knoweth his …afety lies in diligence.Differ.
He finds that the diligent hand maketh rich pProv. 10.4, and hath an aſſurance that the ſoule of the diligent ſhall be made fat qProv. 13.4. He knoweth Winter-husbandry to be moſt uſeful, although moſt painful. In Summer every ſluggard will with the ſnake, peep abroad. There are twelve houres in his dayrJoh. 11.9, and till they be expired, all the Lions in the Wood or World ſhall not be able to worry hims2 Tim. 4.17, 18., nor the foxes to entrap him. He hath experience that, walking in Gods way he is in Gods keepingtLuk. 13.31 32.. But, out of the way of duty, he may (like enough) meet with a Lion, as the diſobedient Prophetu1 Kings 13.24: or, with a ſtorme, a wrack, a whale, as fugitive Jonah wJon. 1.17, to ſwallow, not to ſave: but, walking diligently in his calling, he is within the hedge, and pale of Providence, and under the guard of the holy AngelsxPſal. 34.7.
He dreams not of eaſe till he hath done his work: then he is ſure to rest from his labours in the Heavens. Nor cares he to take up his reſt while he is in his journey, As he hath here do abiding City, but ſeeketh one to come yHeb. 13.14. So he feareth that doom, He that takes his eaſe in this world, ſhall travel in the next, He is more afraid of the ſerpent, if he ſhould lean upon the wall zAmos 5.19, as weary of work, than of a Lion, while he walketh in Gods way. He fleeth idleneſſe as the enemy of health, the conſumption of thrift, the foile of vertue, the hindrance of wiſdom, and the hatred of God.
Thus, this hypocrite works not for feare of danger; the true Chriſtian worketh himſelf out of danger: the one by his feare, pulleth upon him the thing feared, the other by his diligence, preventeth that feare.
This hypocrite is idle, that he may not be, nor thought to be, covetous. Character 2
Let him be but idle, and he will tell as faire a tale of ſelf-denial, in regard of ſeeking to himſelf great things; as if his idleneſſe were not a vice, making him to refuſe working; but, a vertue, forbearing work, to prevent the vice of the worldling. A mean, yea, poor eſtate, (forſooth) contents his moderate minde, not as ſeeking higher life; but, as chooſing rather a dogs life, with hunger and eaſe, than the life of the induſtrious Chriſtian, which abhors to be idle. He likes not thoſe that are ſo eager to earne and get, for he likes not the labour: from hand to mouth is as much as he ſeeks, for he is reſolved on his eaſe. And is it not a vertue to be content with ſmal meanes? yea, to be patient in poverty, rather than to be alwayes drudging and toiling? Thus who ſo contented a man in ſhew, as our idle hypocrite?
Indeed, idle perſons are ordinarily, for any act they do (ſaving for wiſhes) good-fellowes, and nearer of kin to the waſteraProv. 18.9, than to the niggard. But, firſt, if at any time they chance to work, they ſet an higher price on their labour, than any diligent perſon can finde in his heart to do; becauſe it toiles their lazy bones more for want of uſe; and their little work muſt bear out a great time of idleneſſe both before and after. Next, if we enter into their thoughts and wiſhes, we ſhall finde them to covet more than any man can earne. The ſluggard, even when his hands refuſeth to labour, coveteth greedily all the day long; but the righteous giveth and ſpareth not bProv. 21.26. And what is the iſſue but this, the one giveth, and hath plentycProv. 11.25; the other wiſheth, and his ſoule hath nought. And, when that armed man comes indeed upon him, he finds it another manner of burden than he dream't of, to bear poverty. When the raine beats through the decayed roof, and the winde blowes thorough his ragged coat, when his garden yields him nothing but thornes and nettles, when he ſhall beg and no man take pity on him, and finde plenty of only one thing, poverty; then ſhall that come to paſſe, the deſire of the ſlothful ſlayeth him, becauſe his hands refuſe to labour dProv. 21.25.
Differ.Contrariwiſe, the true Chriſtian laboureth that he may avoid covetouſneſſe.
He ſeeks to cut off vain wiſhings and wouldings, that he may not bring himſelf into the tentation of unneceſſary poverty, through his own default. He is afraid to eate the bread or idleneſſe, leſt it make him reliſh the bread of deceit, or of theft. For, if poverty even of Gods ſending doth occaſion men (through their own corruption) to ſteal and take the Name of God in vain eProv. 30.9: how much more when they bring it on themſelves? If it be ſo dangerous, as our portion here, how much more as our purchaſe! A Chriſtian therefore never takes himſelf to be out of the rank of thieves, until he labour with his hands the thing that is good fEph. 4.28: and he looks upon it as a tempting of God, to look for plenty without paines. Profit is entailed on labour; In all labour there is profit gProv. 14.23. He will not therefore be wanting unto Providence, nor diſable himſelf for the bleſſing promiſed to labour. And, ſeeing the idle and confident never thrive, the diligent and diffident, no better; for he either thrives not, or thinks not that he thrives; the Chriſtian joynes diſcretion and faith to his diligence, and ſo is ſure of the bleſſing.
Thus, this hypocrite flying labour, falls into covetouſneſſe; the diligent Chriſtian avoideth covetouſneſſe by falling to his labour; the one the leſſe he laboureth, the more greedily he craveth; the other, the more diligence he uſeth, the leſſe ſatisfieth him.
Character 3 This hypocrite pretends he hath a Calling, (and therefore a warrant) to be idle.
He hath a large eſtate whereon to live without pains taking. He needeth not to ſpend more than what is his own already. Therefore he concludeth God requires not him to work. It is calling enough to look to what he hath, and to ſpend it nobly. Indeed there is a rank of people called the Gentry, whom I honour in regard of place, and many of them much more in regard of worth; and happy are the places where ſuch plants do grow. But I cannot but bewaile the abuſe of that, as of all other bleſſings and honours conferred on men, the generality of them being poſſeſt with this opinion, that ſuch muſt live at the height, and ſpend all their time in pleaſures and idleneſſe no way conducing to the common good, but much to the prejudice of it; as if God, like Augustus had built an Apragopolis, a City void of buſineſſe, and a nurſery of idleneſſe, for them here upon earth: or had made them only to play up and down the world, as Leviathan, upon the watershPſal. 104.26.
But idleneſſe is tolerated only in the devils dominions, ſuch as Laiſh, where the people dwelt careleſſe, after the manner of the Zidonians quiet and ſecure,—and had no buſineſſe with any man iJudg. 18 7. But where God ruleth, and people own him for their God, it is otherwiſe. Never any man (I take it) had larger poſſeſſions than Adam, who was the only abſolute Monarch of the whole world; nor was any meer man more noble, for he is ſtiled the Sonne of God kLuke 3.38. If any exceeded him in riches, and Nobility, it was only the Lord Jeſus, the only natural Son of God, and heire of all things lHeb. 1.2. Yet it pleaſed not God, that either Adam in Paradiſe, in the ſtate of innocency; or his Son, appearing in our fleſh, ſhould be without a Calling, or idle in itmGen. 2.15 All other creatures are ſervants, firſt to God, and then to man; to teach man to be a ſervant,nJohn 9.4 firſt to God, and then to humane ſociety. The Angels themſelves are miniſtring ſpirits, ſent forth to minister for them who ſhall be heirs of ſalvation oHeb. 1.14. Yea, God himſelf whom all things ſerve, hath care of all things which he hath made, and hitherto worketh pJohn 5.17.
Neither heaven or earth afford a pattern for an idle perſon; nor ſcarce, Hell▪ For the devil himſelf is buſie, going to and fro in the earth, and walking up and down in it qJob 1.7Not idly, but as a roaring lion, ſeeking whom he may devoure r1 Pet. 5.8. But herein he jumps with the others; he doth nothing but what he hath a minde to. A goodly difference between a Gentleman and an Yeoman, that this man muſt do all the good, the other none. When he is once born, all his work is done, and there is as much uſe of him at foure yeares old, as at fourty, viz. to be waited upon. Poſſibly he may in the midſt of all his rovings and waſteful expences abroad, put his wife to be his drudge at home, and make her labours maintain his idleneſſe. She muſt work in looking to his buſineſſe, to get money for him to waſte among good-fellowes, pot-companions, horſes, dogs, hawkes, harlots, any thing to help away an eſtate, where he hath withdrawen himſelf. But herein he uſeth her worſe than the ſavage Indians, who though they make their wives to work, yet work themſelves alſo.
Much honour is due to the Gentleman that is a Stateſman, Magiſtrate, Student, Merchant, Souldier, that ſerveth his Countrey, (there are emploiments enow for ingenuous and noble ſpirits to avoid the mechanical:) but he that is only a Gentleman, and will do nothing but be a Gentleman, will not be long without a Sirname fit for him, from ſome vice to which he addicts himſelf, (for ſuch perſons, the more idle, the more buſie in wickedneſſe) as namely, a Gentleman-ſwearer, a Gentleman-ſwaggerer, a Gentleman-gameſter, a Gentleman-drunkard, a Gentleman-whoremonger; and after all, a Gentleman-thief, or a Gentleman beggar; all which are out of all predicaments of goodneſſe, ingenuity and honour, ſtaining the name of a Gentleman, and ſhaming not only his Anceſtors, but the Chriſtian Religion.
The Germanes call ſuch Edil-men, and have a dangerous Proverb that ſuch are veniſon in heaven, or rather for the devil in hell. The Lacedemonians allowed their Gentry vacations from handy-crafts, but they ſeldome or never ſuffered their youth to be without generous action, but trained them up in martial-diſcipline, or other ingenuous and uſeful education. But the Athenians (herein a wiſer people) condemned and puniſhed idleneſſe in whomſoever they found it. But whatever the world allow, or puniſh, a Chriſtian ſtanderh or falleth to his own Lord and Maſter, whoſe doom will be certainly this, Caſt the unprofitable ſervant into utter darkneſſe, where ſhall be weeping and gnaſhing of teeth sMat. 25.30. It will then be a bad plea before him, to ſay, Lord, I lived and died a Gentleman: when Chriſt can anſwer, I, who was better borne than you every way, was faine to labour hard, for ſuch as you, (had you the grace to lay hold on the benefit of it) but I never took all that paines to allow you in idleneſſe, but to work in my Vineyard tMat. 20, O how many ſhall be deceived and periſh for ever in this groſſe deceit, who think (with Galba) Nemo rationem otii ſui reddere cogetur *Suet. in Galb., no man ſhall be called to account for his idleneſſe!
On the contrary, the true Chriſtian, whatever his revenews, or degree be, Differ.looks upon himſelf as a ſervant bound to do ſervice.
He ſtandeth in Gods family as a ſervant, although a King. Oh Lord, ſaith David, truly I am thy ſervant, I am thy ſervant, and the ſonne of thine handmaid uPſal. 116.16. Not only in complement, or for ſtate, as ſome Noblemen are to Princes; but, as doing him real ſervice. And ſuch an one was his mother before him, namely, an Handmaid to God; and Handmaids are not idle. Moſes was faithful in all Gods Houſe as a ſervant. Yea, Chriſt himſelf, although he were a Son, was his fathers ſervantwHeb. 3.5. Behold my ſervant, whom I uphold, ſaith GodxIſa. 50.1; who, though he were a Son, yet learned he obedience by the things which he ſuffered yHeb. 5.8. He never needed the rod or ſpurre, he never did any thing amiſſe, nor omitted the leaſt duty, yet he endured much hardſhip to give proof of his obedience, when it pleaſed the Lord to bruiſe him zIſa. 53.10, albeit his delight was only to do the Will of God aPſal. 40.8.
Nor is he a ſervant at large, but in ſome particular calling, wherein he abideth with God b1 Cor. 7.24, whether it be in the Magiſtracy ruling with God cHoſ. 11 12, that is, ruling for God, and being faithful with the Saints. And ſo he is a ſervant unto all. Thus, as David, he ſerveth his generation by the Will of God dActs 13.36. Or, whether it be in the Miniſtry, ſo he is a ſervant of Jeſus Chriſt eRom. 1.1.. Thus Paul, in behalf of all faithful Miniſters, We preach not our ſelves, but Chriſt Jeſus the Lord, and our ſelves your ſervants for Jeſus ſake. Yea, he that is higheſt in the family,f2 Cor. 4.5 muſt be a ſervant to the family, or the family will not long thrive in eſtate, or order. Hence that of Plato, foreign. In every houſe there is one ſervant, the Lord of the houſe. None doth ſo duly and dearly earne his bread as the Maſter of the family, doing his duty, or the Miniſter that laboureth (or ſweateth) in the Word and doctrine g1 Tim. 5.17. Or the Magiſtrate in the Common-wealth, watching for the good of the whole, waking for them when they ſleep, expoſed to danger that their people may be in ſafety. And well may they eat the bread of the Governour hNehem. 5 14, who ſcorne to eat the bread of idleneſſe; well may they eate and drink of the beſt, that abhorre the bread of wickedneſſe, and the wine of violence iProv 4 17; and that eat in due ſeaſon, for ſtrength, and not for drunkenneſſe kEccl. 10.17; not ſo drinking, as to forget the Law (or Decree) and pervert the judgment of the children of affliction lProv. 31.5.
Thus, this hypocrite abuſeth his honour and eſtate as a protection unto idleneſſe; the true Chriſtian interpreteth it as a charge to do the more ſervice: the one is as the rich man, whoſe ground brought forth plentifully, and ſaith unto his ſoul, thou haſt much good laid up for many yeares, take thine eaſe, eat, drink, and be merry mLuke 16.19, but, that night had his ſoul taken from him nVer. 20; the other is, in his way, as the vertuous woman in hers, ſhe ſeeketh wool and flax, and worketh willingly with her hands oProv. 31.13: She riſeth alſo while it is yet night, and giveth meat to her houſhold pVer. 15. She layeth her hands to the spindle, and her hands hold the diſtaffe qVer. 19: not for need, for, She conſidereth a field, and buyeth it, with the fruit of her hands ſhe planteth a vineyard, ſtrength and honour are her clothing rVer. 25. Her husband is a perſon of quality, a Magiſtrate, that is known in the gates, when he ſitteth among the Elders of the land sVer. 23. The one is a Patron of all effeminacie and lewdneſſe, like Sardanapalus, and Nero, and takes up his lodging in helltLuk 16.19, 23.. The one is a pattern to all ſuch Gentlemen, and Gentlewomen too, that expect their portion in Heaven.
Character 4 This hypocrite is idle under colour of Religion.
He thinks Rel…gion is calling enough for him: to ſpend all his time in reading, praying, hearing conference, &c. as if Religion were a diſcharge from outward and civil affaires, and imported a vacation from all ſervice of men. Indeed he is ſo bought with a price, as not to ſerve men, as to forſake or diſhonour him that hath bought him. But yet Religion diſchargeth not, nor diſannulleth his former vocation of life, if lawful: for, every man is commanded in the ſame vocation wherein he was called, (that is, where…n God found him, when he firſt called him into Chriſt) therein to abide with God u1 Cor. 7.20.24: and, to abide ſo, as not to relinquiſh duty to men, by which he may bring honour to God.
Indeed there are a ſort of men, who (Pharaoh-like) account all men devoutly diſpoſed to be a company of idle ones, that pretend Religion for a cloak of idleneſſe, ſaying to ſuch as deſire ſometimes for religious duties, ye are idle, ye are idle; therefore ye ſay, Let us go, and do ſacrifice to the Lord wExod. 5.17. If their ſervants redeem time, by working extraordinarily, to reade, or pray, they give them more work, that they may not think on ſuch toyes, as ſuch profane beaſts blaſphemouſly call thoſe religious duties. But there are not none, but too many ſuch hypocrites as now is ſpoken of, who give too much occaſion to ſuch enemies ſo to blaſpheme; who uſe their freedom as a cloak for all their idleneſſe, wantonneſſe, purloining from their Maſters, or defrauding of others: who think and affi…m that it well becomes them to ſay to their Maſters▪ or Parents, we are the ſervants of Chriſt, we muſt go about his buſineſſe, as Chriſt didxLuke 2.49, about his fathers. We muſt have our liberties to hear where we think fit, and when we think fit, and to confer with good Chriſtians, &c. when perhaps they go to heare the devil preach in a Brothel-houſe, or gad, as Dinah, till they come home with a great belly, or ſo hardened in ſtubbornneſſe, pride, and idleneſſe, that they are the ſtaine of Religion, and the ſcum of the Countrey.
But this hypocrite is, for the moſt part, his own man (for, a ſervant to Chriſt, he is not:) he hath no body to controll him. He is a great Profeſſor, a diligent hearer of every good Preacher that he can go or ride unto. He is a great diſcourſer of the Sermon, repeats it (not to his own family when he comes home; but) to others abroad, where he may be noted for his zeal and devotion, and perhaps get a good dinner for his paines, but neglecteth the care of his family; and ſo under the name of a zealous Chriſtian, he becomes worſe than an infidel y1 Tim. 5.8. He pretendeth more than ordinary acquaintance with God; but ſtrangers from duty are ſtrangers to God; To whom he will ſay, I never knew you, depart, ye workers of iniquity. Of what uſe were the Moon, if alwayes in coitu, keeping ſo cloſe to the Sun, as never to give any light of her own? better for the world to ſee ſome ſhort eclipſe, than to have alwayes ſuch a conjunction. And it were not worſe for the world, that ſuch hypocrites did openly declare their cloſe impieties, than to make Religion their cloak for all the idleneſſe and wickedneſſe, which they under a colour of devotion, are guilty of.
In this kinde, the Popiſh Monks and Votaries, (of whom the Cardinals themſelves long ſince complained to Pope Paul the third, that there were then too many Orders already, and therefore did oppoſe all they could, his erecting of that Society of helliſh Locuſts, the Jeſuites) are the Bell-weathers, and may weare the Garland. To whom that of the Cretians truly belongeth, alwayes liers, evil beaſts, ſlow bellies zTit. 1.12. It is ſaid in Spain, You ſhall hardly ſee a fat man, but he is either a Prieſt, or a Friar. As the green-ſickneſſe is reckoned the Maides diſeaſe, ſo this Lurdaniſme *Or Lurconiſme, from Lurcones, Belly-gods., hath crept in by little and little upon the ſingle and monaſtical life, ſince it went out of faſhion for Prieſts to preach, and for Monks to labour.
But no work doth ſo try and tire the patience of the ſpiritual Idler, as Gods work, this is a wearineſſe with a witneſſe, which he ſnuffeth at aMal. 1.13, at leaſt in private. No time ſo grudged at, as that which is ſpent in any (eſpecially extraordinary) humiliation, or ſeeking of God, and with ſuch gaping yawnings ill-favouredly endured, as the time of hearing and prayer. Then, the houre ſeems tripled, like to Germane-miles; and every minute over and above the houre, makes him ſecretly to gnaſh his teeth at the Miniſter, and even to curſe the action it ſelf.
Contrarily, the true Chriſtian by Religion is kept from idleneſſe.Differ.
Religion teacheth him with quietneſſe to work, and to eat his own bread b2 Theſ. 3.12. If he be a ſervant, he will not deſpiſe his Maſter, becauſe in Chriſt, they are brethren, but rather do him ſervice, becauſe he is a believer c1 Tim. 6.2, that the Name of God, and his doctrine be not blaſphemed. If he be free from the yoke of men, he is ſo much the more freely a ſervant both to God, and to men for Gods ſake. Chriſtian-Liberty is a bleſſing wherein his faith rejoyceth; but Chriſtian-obedience to Superiours, care of humane and Chriſtian-ſociety, and with good-will doing ſervice to God and man, is as much an article of his faith, as the other. He will work with his hands the thing that is good, that he may (rather) have to give to him that needeth dEph. 4.28, than through idleneſſe to draw upon himſelf a neceſſity of receiving: for well he remembreth the words of the Lord Jeſus, how he ſaid, It is more bleſſed to give than to receive.
He knoweth that, as one ſaid of Phyſick, Ars longa, vita brevis; the Art is long a learning, but life is ſhort to learn it in: ſo it is much more to be ſaid of Chriſtianity, much work, little time; the dayes of darkneſſe, which are many eEccl. 11.8, make haſte; the night cometh, wherein no man can work, therefore it behoveth him to work while it is day fJohn 9 4.. Let others count buſineſſe too ſcant for the time, and expend the ſuppoſed ſuperfluity thereof in play, (and indeed recreation is then over-loved, and over-uſed, when it is either uſed for lack of buſineſſe, or preferred before buſineſſe) but the diligent Chriſtian alwayes finds the time too ſhort for his work, though haply, his ſtrength, too ſhort for the time; and ſo, muſt allow more than he could well, &c. willingly ſpare for neceſſary refection.
Thus, this hypocrite pretends to ſerve God, that he may have a colour to be idle, but the true Chriſtian ſhakes off idleneſſe that he may induſtriouſly ſerve God; the one turnes Religion into idleneſſe, the other makes it his Religion not to be idle.
Character 5 This hypocrite will do evil, that he may not be idle.
Such as the hypocrites colours which he hath for his idleneſſe, are, ſuch are his pretences of buſineſſe, which makes him an idle buſie-body. Eſau was a type of this hypocrite: his name imports him a Doer; and ſuch he was, but a miſ-doer. His pains-taking is the devils diligence, not Gods ſervice. He that leaves off to underſtand, and to do good, will ſoon imagine miſchief upon his bed, and ſet himſelf in a way that is not good gPſal. 36.3, 4.. The idle head is Satans forge; and the idle heart, his fieldhMat. 13.25. No marvel then, if this ſluggards field, and Vineyard too, be all grown over with thornes, and the face thereof covered with nettles iProv. 24.31: (He either pricks, or ſtings all that look for fruit from him;) yea, that he be altogether become a briar, and a very thorne kIſa. 7 24. The beſt of them is a briar; and the moſt upright, ſharper than a thorny hedge lMic. 7.24. A fearful example thereof is ſeen even in David himſelfe, (although no hypocrite) in whoſe heart, when he was idle, were ſowed the rates of luſt, which brought forth prodigious fruits: how much more then, where no feare of God is ſowen before?
Sodom had not ſo abounded in vices, but for the abundance of idleneſſe that was in hermEzek. 16.49. Auguſtus his Apragopolis, the City of Idlers will prove King Philips Poneropolis the City of evil-doers. For, idle perſons and evil-doers are fellow-Citizens, and inter-commoners. Sloth is pulvinar Satanae, the devils pillow, of which he that takes counſel ſhall never do well; he may have work enough, that goes to him to be ſet on work. But, as Argos was anciently the mother City of Greece, until the Citizens became foreign, Idlers, ſo Idleberg is a mother-City, and ſwarmes with inhabitants; not, in the Iſrael of God, but in the Egypt of the world. Idleneſſe is a mother-ſin, fruitful in iſſue. It is not only a kind of theft in it ſelfe, (as the Apoſtles oppoſition ſheweth, let him that ſtole, ſteal no more, but rather let him labour nEph. 4.28), but alſo a cauſe of poverty, the ſource of miſchief. So foreign, and foreign, idleneſſe, poverty, and evil-doing, are conjoyned as ſo many links in a chaine.Iſocrates. Poverty, if it be the fruit of idleneſſe, is the mother of miſchief.
What a number of unprofitable Arts and Artifices are deviſed under pretence of avoiding idleneſſe, which yet in the iſſue introduce poverty, and make way for miſchief! Of this kinde are Play-houſes, (thoſe Panders to the Stewes,) Tipling-houſes, Gaming-houſes. Bowling-allies, where men either win without right, or loſe without need; and …o forfeit either their conſcience, or their patience. The name of paſtime is a Paſport for any leud exerciſe. No project comes amiſſe to hunt away precious time, that ſhould be taken by the fore-lock, and therewith the opportunity of doing or receiving good.
Differ.Contrariwiſe, the true Chriſtian avoideth idleneſſe by doing ſomething that is good.
As the wiſe man breaks ſilence by ſpeaking ſomething that is better than ſilence, ſo the wiſe Chriſtian breaks off idleneſſe by doing ſomething that is better than doing of nothing. His rule is not only to labour, but chiefly to ſee that the thing he laboureth in be worth his labouroEph. 4.28. He joyneth choice, with his diligence, for he will guide his affaires with diſcretion pPſal. 112.5. The wiſe man hath his eyes in his head, but the fool walketh in darkneſſeqEccl. 2.14, for want of eyes to ſee, even when he hath light before him. Therefore any thing ſerves his turne, ſo he be doing, and that what he doth be not worth the doing.
But the Chriſtian will meddle with nothing, till he be able to anſwer himſelf that queſtion, Cui bono? What is it good for? Is it my Calling, or within it? or in the way to it? doth it prepare me for it, or quicken me in it? doth it make me work more cheerfully, or fruitfully? He doth not work to gratifie the luſts either of others or himſelfe, but to pleaſe God. When he is alone, be employeth his minde with honeſt cares, and that at all times: and ſo, he neither leaves room for the devils tares, becauſe his field is ſowen; nor time for the devil to ſowe them, becauſe he watcheth his field continually.
Thus, this hypocrite would reckon his working to God, though he work for the devil: the true Chriſtian approveth himſelf to God his Father; both in that he worketh, and in what he worketh: the one is as the mad man, that rather than ſit ſtill, will cast fire-brands, arrowes, and death rProv. 26.18: the other, is as the vertuous woman, that will do good, and not evil, all the dayes of her life?
This hypocrites buſineſſe begins and ends in thinking of buſineſſe. Character 6
If he be not ſo active as others, yet his thoughts are ſtill at work, and he is fore-caſting what to do, and how to do it; but he never goes about to effect what he makes you believe he hath thought upon. He lieth in bed too long to do much work; but that time (he tells you) he ſpends in fore-caſt: but after he is riſen, he goes not about the work. He viewes the weather, and obſerves the winde ſo much, that he neither findes time to ſowe, nor reap sEccl. 11.4. But yet, in muſing and wiſhing, he hath, in his own opinion, made a good dayes work.
The name of ſluggards, (Otioſi,) ſounds as if it were compounded of earneſt wiſhing O Si! O Si! And, when he hath his wiſh, then he will work, if you will beleeve him. When he is rich, then he will be a good husband: when he is a Biſhop, he will preach, Mean-while you muſt truſt him. Stultus ſemper incipit vivere. The fool is every day beginning to live, but when he comes to begin, he thinks it better to go another way to work. He never diſchargeth his preſent function well, whoſe minde runs upon another. He never comfortably enjoyeth his preſent meanes or eſtate, who aimes at a greater. His heart muſt always faint, that feedeth on hopes deferred tProv. 13.12. All his life-long, he thinks of making his Will, yet dies inteſtate: he intends works of charity, yet dies uncharitable. He purpoſeth to repent, yet dies impenitent. The time is not yet come, (ſay the idle lingring people) that the Lords houſe ſhould be builded uHag. 1.2.
Hereto conduceth a melancholick conſtitution, which is buſie in thinking, idle in performance, becauſe unſetled in reſolution; full of meditation, empty of action; fitter to be his own Executioner than Executor. He is diſputing what he is, till he ceaſeth to be*Dum quid fis dubitas, jam potes eſſe nihil.. Before he can agree with himſelf which work to begin firſt, it is time to leave work, or rather not to work at all. And ſo, not as Moſes, but as the ſluggard, He ſpendeth his yeares as a tale that is told wPſal. 90.9.
Contrarily, the wiſe Chriſtian ſo thinketh of buſineſſe, Differ.as to get up and be doing.
He ordereth his affaires by ſerious fore-caſting, and brings his thoughts into action. He redeemeth the time xEph. 5.16in working, which he ſpends in contriving. In the morning he ſoweth his ſeed, and in the evening he ſuffereth not his hand to reſt yEccl. 11.6, till all be ſowen: that if one faile, he may not be unprovided; and, if both proſper, he may finde a double bleſſing, He makes uſe of the day-light of proſperity, that he may not grinde in the mill in the dayes of darkneſſe approaching. He will not lie a bed by day, with purpoſe to work in the night by candle. His works are works of the light, therefore he putteth not off working till it be dark.
If I live long, ſaith he, yet my work is more than my dayes, and I ſhall be longer dead than alive, (and there is no working in the grave) and haply, while he lives he may be longer ſick than in health; whereby he may through infirmity be in as bad condition, for diſability to work, as the woman that liveth in pleaſure, through impiety, dead while he liveth z1 Tim. 5.6. Therefore whatſoever his hand findeth to do, he doth it with all his might, becauſe there is no work, nor device, nor knowledge, nor wiſdome in the grave whither he goeth aEccl. 9.10. Whatever he wiſheth for, he turnes his wiſhes into prayers, and ſeekes the effect of his prayers in his faithful labours; not gaping, with his hands in his pockets, nor expecting a return of prayers without conſcionable diligence: for he knows that God looks that his children ſhould pray, as they eate, eating for ſtrength to labour: and to be ready to go about that to which they pray to be enabled: and to receive that as a conſequent of induſtry, which they ſeek as a fruit of a bounty.
Thus, this hypocrite is big of thoughts, which periſh in the womb, for want of birth: the true Chriſtian, is as Rachel and Leah, that builded up Iſrael by the fruit of the wombbRuth 4.11: the one ſuppoſeth good thoughts will ſerve for want of good works, and ſo he and his thoughts periſh together; the other, addes, works to his thoughts, and ſo liveth for ever.
Character 7 This hypocrite makes it his buſineſſe to talk of buſineſſe.
Ignavus opere, loquax. A ſlothful hand hath a buſie tongue; what he wants in work, he makes up in talk; and he that will take words for deeds, ſhall have good meaſure, preſſed down, and ſhaken together. The ſluggard is alwayes talkative; which makes him ſo poor, becauſe, as the ſaying is of the Nightingale as well as of the Cuckoe, vox eſt, & praeterea nihil. He is a voice, but nothing more. He can talk well, but that is all, which in the wiſe mans obſervation is a poor trade, In all labour there is profit, but the talk of the lips tendeth only to poverty cProv. 14.23. Yet this folly is too common, becauſe idle perſons are ſo many. Talk is a cheap entertainment, and better accepted of buſie-bodies, than an invitation to work; but the after-reckoning proves dear to both. Not he that ſaith Lord, Lord, but he that doth the Will of the Father, gets Heaven dMat. 7.
If talk may go for buſineſſe, this hypocrite will performe his ſhare, without diminution. He is like people in a market, that uſe many words but make few bargaines. In the field a tale takes up the day as well as a journey, or other labour. He is as an idle ſervant that talks away the day that ſhould be ſpent in his Maſters buſineſſe. But, if he be in the field, and bring home an empty bag and bottle at night, that is enough. But as he ſaid, operam conduxi, non orati…nem. I hired an hand, not a tongue; I expected labour, not pratling So will this hypocrite finde in the iſſue, that he that being bidden by his father to go work in his vineyard, was not adjudged to do the Will of his father, although he gave his father good language, and ſaid I go Sir, but went not eMat. 21.30, 31.. His motto may be Verbo tenus; As farre as words will go, have with you; or, re infectâ; the work not done. Such an one can neither be vertuous, for talking imprints no habit; nor prudent, for words work no experience; nor wealthy, for the idle hand beguiles the mouth; and juſtly, becauſe the tongue diſchargeth the hand.
Differ.On the contrary, the true Chriſtians works ſpeak more than his tongue.
His works ſpeak for him, and praiſe him in the gates fProv. 31.31: He findeth that he hath two hands, and but one tongue; to adviſe him that his deeds be more than his words. In the multitude of words, as well as dreams, there are divers vanities. Therefore he watcheth over his tongue, leſt it ſend forth idle words, which like vagrants, m…y fall into the hands of juſtice; knowing that of every idle word account muſt be given gMat. 12.36. He hateth the occupation of words that are uttered in ſtead of works. Not that he declineth good language; but, he accounts eloquence without action, to be all one with dumbneſſe, or no better than babling. He is no enemy to good diſcourſe, but abhors diſcourſe of good, without doing the good he diſcourſeth of. He diſliketh not, but hearkeneth to the words of the Preacher, ſetting in order many Parables, and ſtudying to finde out acceptable words of truth hEccl. 12.9, 10. Nor is he offended with the words of a faithful Advocate, who pleadeth for the right of God, or man; but ſuch as hinder duty to God or man. For he ſerves and loves both God and man, not in word, or in tongue, but in deed and in truthi1 John 3.18
Thus, this hypocrite is as the ſouldier, that thinks it better to ſpend his time at home, in talking and glorying of former victories, than to engage in a new wark2 King. 14.10; the true Chriſtian is as Joab, that would not with patience heare out his diſcourſe, who ſaw Abſalom hang by the haire of his head, yet ſlew him not; but, brake off talking, (I may not tarry thus with thee l2 Sam. 18.14,) and diſpatch't the work. The hypocrites tongue is aſhamed of his hand; but the Chriſtians hand addes reputation to his tongue: the one worketh with the tongue, the other ſpeaks by the hand.
Character 8 This hypocrite is buſie, but where he needs not.
foreign and foreign, the Buſie-body and the Idler are joyned together by the Apoſtle, as inſeparable companionsm1 Tim. 5.13; where he preferreth a diligent wife that hath an husband to obſerve, children to bring up a houſhold to look after, before a widow that profeſſeth to think no more of marriage, but pretends much zeal to devote her ſelf to lodge ſtrangers, to waſh the Saints feet, &c. (as ſome ancient women were then employed by the Church; the better to provide for ſuch as then travelled up and down in the ſervice of the Goſpel, and of the Church:) for that thoſe younger widowes will, after a while, wax wanton againſt Christ, and marry. And withal, learne to be idle, wandring about from houſe to houſe: and not only foreign, idle, but tatlers alſo, and buſie bodies. They are curiouſly buſie in vain things; no wonder then, if idle in things neceſſary. Idleneſſe is the School-miſtreſſe of curioſity, and curioſity makes buſie where no need is.
This hypocrite uſeth himſelf, as he uſeth his Watch. He looks more diligently to keep it exactly, for the more punctual meaſuring of time, than he looks to that buſineſſe which ſhould he done in that time. He keeps his Watch, to ſee how the time paſſeth, but keeps not touch with God to ſerve him in that time. He is a better Clock-keeper, than a Chriſtian. He might do much work in the time he ſpends about his Watch. Or, he undertaketh ſo much of other unneceſſary things, as leaves him no time to do his own buſineſſe: and ſo, while he hath here to do, and there to do, he lets go that he ſhould holdn1 King 21.40. He delights to tire himſelf in by buſineſſe, and ſo hath neither ſtrength nor heart for that which is needful.
There is not a greater argument of idleneſſe, than to be a foreign, one that caſteth about to get work; and, to meddle with every buſineſſe, as delighting to have his oare in every mans boat. Hence, as among the Heathens, many curious Arts and devices have been invented, as Aſtrology, Alchymy, Chyromancie, Pyromancie, Necromancie, and ſuch like coſtly and dangerous vanities, infelicibus uſtulanda lignis, fit for nothing but the fire: ſo even among hypocrites in the Church, there is more time and coſt ſpent about toyes, than duty. Either he ſets himſelf hard to work to be able to finde out and practiſe ſome fooliſh feat, which a wiſe man would never care to do, nor to be able to do. He is mightily taken with his own invention; as he that, with much toile and trial was able to climb the pinacle of an high Tower, and to ſet an egge on end, on the top: or, as he that preſented himſelf before Alexander, and vaunted of his dexterity to caſt a peaſe through a little hole, and received a meet-guerdon for his buſie idledeſſe, a buſh…l of peaſe.
Sometimes he buſieth himſelf in the ſtudy of the times, faſhions, complements, viſits, &c. erecting, as it were, an Univerſity of idleneſſe to buſie all vain perſons in Court and City, like that Office ſet up at Rome, by Tiberius, ſtiled A voluptatibus. But no one thing doth more unworthily uſurp the name of buſineſſe, than that over-buſie curioſity of ſome hypocrites of both ſexes, (but moſt what of the female) which enquireth after the affaires and faults of others, Lamiae-like; but, putting up their eyes in a box, at home, that there they may not ſee any thing amiſſe. In which buſie intermedling, the eye, the eare, and the tongue are all more buſie than well employed.
Firſt, the eye, that is very buſie: for the eyes of a fool are in the ends of the earth oProv. 17.24; that is, very buſie to peer and pry into every mans faults and actions. The eye is both the hand and foot of curious intermedling. He had rather look in at the window, than come in at the door; or, if he come in, he will chooſe rather to come at ſuch time wherein the houſe is all out of order, that he may ſee all at the worſt. He comes not in love; but, out of curioſity, or envy. He will not therefore come (if he can prevent it) when things are at the beſt, leſt he loſe the end of his coming, which is, to finde fault. As toll-gatherers ſearch for concealed goods; ſo he, for privy infirmities of his neighbour, more than for preſumptuous ſins in himſelf. He loves to be a Surveyor of other mens vertue, like thoſe who ſurvey other mens lands, but poſſeſſe none of their own.
Next, the eare is employed to liſten, and pricketh it ſelf up to hear any thing of others, but what it ſhould: for curious eares are compared to cupping-glaſſes, that draw out corrupt humours, rather than any thing elſe: or, to ſome gates in Cities, appointed for the paſſing out of malefactors. A ſcandalous tale, or ſurmiſe, an intelligence or occaſion of evil report is a feaſt to ſuch an eare. Darius entertained ſuch under the name of Otacoustes. Thus the Athenians buſied themſelves to hear and tell newes pActs 17.21.
The Tongue alſo is as buſie as either eye or eare, to enquire after work for this hypocrite. For the eare and the tongue do tradere operas mutuas, make work for one another. The tongue maketh enquiry, that the eare may have intelligence: and the intelligence by the eare, giveth the tongue matter of report. But againſt this, even the wiſer heathens have made ſundry Lawes. The Locrians of Greece, (that inhabited Parnaſſus) ſet a fine upon his head, who returning out of the Countrey ſhould immediately ask, What newes in the City; as laying a barre upon all curioſity and buſie intermedling of the tongue. The Thurians, (Citizens of Thurium, another City of Greece,) ſuffered none to be abuſed upon the ſtage, but adulterers and buſie-bodies; becauſe they would have theſe ſins throughly diſgraced. For curioſity is a kinde of incontinencie, and adultery is a kinde of curioſity; for, in both there is a ſinful endeavour to ſearch and know what they ſhould not.
It is an ill hound that followeth every by-ſent. And he is an ill member of a State, a Town, a Family, that pretendeth to know all newes that is ſtirring; what ſuch an one is worth; what he oweth; whence cometh ſuch a ſtranger; of what parentage, condition, &c. and what he cometh for. He little conſidereth the anſwer of the Egyptian-ſervant to him that asked him, What is that thou carriest covered? It is therefore covered that thou ſhouldeſt not know. He thinks he muſt know every thing, or he is no body; but this makes him to know ſo little of what he ought to know concerning himſelf.
This hypocrite is like the Hen that loveth to ſcrape in the duſt, though ſhe hath corne enough before her. He hath work enough before him, and within him, yet he leaveth the enquiry into himſelf, and raketh the dunghil before other mens doors, that he may better conjecture what is in the houſe. Such an one doth more good to his enemy, than to himſelf: for him, he maketh more circumſpect. But, for himſelf, by clawing his own itching eare, he worketh ſmart as well to himſelf, as to others. In ſtead of wiſdom and knowledge, his minde is filled and furniſhed with the ſhreds and rags of other mens tatter'd reputations: and, many times, (either by enquiring after his own fortune, as Saul q1 Sam 28.19, or by queſtioning about others, as Oedipus) he cometh to underſtand his own confuſion.
Differ.Contrarily, the true Christian hath no other buſineſſe, but duty.
He is as buſie in Gods way, as the hypocrite in his. But he ſtudies to be quiet, and to do his own buſineſſe r1 Theſ. 4.11. Not that he will not do buſineſſe for others, if deſired, and that it may be for their good: but all that he doth for himſelf, or others, is confined within the limits of his calling and duty. Neceſſity, or profit, tending to the good of all, are the things be aimeth at. He finds time little enough for neceſſaries, concerning life and godlineſſe; and, for profit whereby he may benefit himſelf and others, that he may not be altogether an unprofitable ſervant: to theſe, his heart often giveth him an Hoc age; or, do this with all intention of minde.
His eyes are in his head, and look right on, and his eye-lids look strait before him sProv. 4.25: he doth not caſt his eyes on every ſide to buſie himſelf with every by-buſineſſe: or. if they go abroad, it is on Reaſons errand, when there is juſt cauſe ſo to do; to ſee for inſtruction, or to move compaſſion, not to feed curioſity, or to kindle luſt. And his errand being done, his eyes return, and keep home, as chaſte handmaids; and ſo they avoid Dinah's danger, who by needleſſe wandring abroad came home deflowred. He hath learnt ſo much of a heathen, that there is nothing more pernicious than a rowling wandring eye that curioſity employeth. Cyrus being told that Panthea the wife of King Abradates, (whom among the Aſſyrians, Cyrus had conquered) was worthy his beholding, for that ſhe was exceeding faire; nay, therefore, quoth he, ſhe is the more dangerous to be lookt upon*Xenoph Poed. l. 7..
He is not like the Lamia's, blinde at home, and ſharp-ſighted abroad: he is rather blindfold abroad, and turneth his eyes inward. Of all objects, he liketh the true mirrour beſt, becauſe that ſheweth him himſelf, and that without flattery. If he look abroad, it is rather on the Sunne, the Moon, the Starres, and other works of GodtPſal. 8.3, than upon mens private behaviours. The Works of God are perfect uDeut. 32.4, and regular; whereas mens actions are irregular and exorbitant. He will look where he may profit himſelf; not vex himſelf.
His eares are chaſte (he being wedded to Chriſt:) He can heare no whiſperings againſt others, no more than he can heare flatteries of himſelf. He ſtoppeth his eares againſt the tale-bearer, and caſteth him out, and ſo cauſeth thoſe contentions which are on foot, to ceaſe wProv. 26.20, and preventeth the beginning of more. If he hear any, it ſhall be God himſelf, by whomſoever ſpeaking to him. I will hear (ſaith he) what God the Lord will ſpeak xPſal. 85.8. Speak Lord, for thy ſervant heareth y1 Sam. 3.10. If he hear other mens matters, it is in Chriſts ſervice, and in the nature of a Judge, Governour, or Pleader; not as a buſie-body where he hath nothing to doe.
He employeth his tongue, not to enquire after other men, or to ſpeak his pleaſure of them, but to move queſtions of importance, that concern his own well-doing and welfare: Such as that of the Goaler, What ſhall I do to be ſaved zActs 16.30? What have I done aJer. 8.6, that I may repent? What muſt I do, that I may amendbActs 2.37? What have I received, that I may render thankscPſal. 116.12? If his tongue may be of uſe, to plead the cauſe of the oppreſſed, to give wholeſome counſel and advice, and to ſpeak a word in ſeaſon, that may be like apples of gold in pictures of ſilver; dProv. 25.11he is then willing to ſpeak, and to emprove his tongue to the utmoſt: in ſuch caſes he will not keep ſilence, until ſome body be the better for his ſpeaking.
Thus, this hypocrite makes himſelf buſie where he hath no work, that he may ſave himſelf the labour of working what belongs unto him; the true Chriſtian ſhunneth all by-buſineſſe, that he may work and finiſh the work which God hath given him to do: the one laboureth in vaine, and is puniſhed as a loiterer; the other worketh to purpoſe, and is rewarded for his labour.
This hypocrite is buſie, but in things beſide his Calling. Character 9
As the adulterer loveth others (how homely ſoever) better than his own wife; becauſe he is better pleaſed with ſin, than in keeping the Covenant of his God eProv. 2.17: ſo, this hypocrite loves to be buſie in any calling, rather than in his own, becauſe he preferreth the pleaſing of himſelf before pleaſing of God. If he have gotten a few ſhreads or ends of learning, or but a few Sermon-notes of other mens, he muſt preſently be a Preacher, even before he understandeth what he ſaith, or wherof he affirmeth f1 Tim. 1.7. If he be a Tradeſman, he muſt needs preach by the Spirit, though he walk in the fleſh by ſo doing; or, he muſt turne Merchant, till his giddy brain bring him to a morſel of bread: For, as he that paſſeth by and medleth with ſtrife, belonging not to him, is like one that taketh a dog by the eares gProv. 26.17: either the dog will bite him, if he let him go, or he muſt ſtand ſtill like a fool, and hold the dog, and ſo neglect his own way, and buſineſſe; ſo this hypocrite medleth with what belongs not to his own calling, and, with what he was never brought up unto, but is another calling differing from his, and therefore will never make a ſaving match of it in the concluſion; but will be a ſinner both in the beginning and end of ſuch putting his ſickle into another mans field, and ſmart for his folly by cutting his own fingers.
As a bird that wandreth from her neſt, ſo is a man that wandreth from his place hProv. 27.8: ſuch is this hypocrite, medling out of his calling. God furniſheth every man with abilities ſuitable to his own calling, becauſe, therein he works for God; but not with ſufficiencies for another calling, becauſe therein he works for himſelf, or rather indeed againſt himſelf: for, he that ſteps, out of his calling, ſins againſt God, and ſo makes an ill match for himſelf: he is as a ſouldier, that being by his General appointed to one place, he leaveth that, and betakes him to another. He is a bird forſaking her neſt; while ſhe is in her neſt, ſhe is ſafe: but ſhe no ſooner wandreth from it, but ſhe is liable to be caught in nets, to be ſhot, or made a prey to other ravenous fowles. Ʋzzah may ptetend zeal, in putting forth his hand to hold up the Ark, when the Oxen that drew it, ſtumbled and ſhook iti2 Sam. 6.6, 7. But God, once for all, gave ſuch a teſtimony of his indignation, by ſmiting Ʋzzah dead in the place, as may teach all wiſe men to the end of the world, to beware how they ſtep out of, or go from their callings.
Not that it is ſimply unlawful in any caſe, to lay aſide that condition of life, to which he was brought up: for, if God call him in ſome extraordinary caſe, place, or time, to do him ſome other and greater ſervice, (as Moſes, David, Eliſha, Amos): or, to ſerve the Common-wealth in a caſe of extremity, (as the poor wiſe man, that by his wiſdome ſaved the City kEccl. 9.15.) Or, if a man be likely to periſh by famine, unwholeſomeneſſe of aire, or, blood-thirſtineſſe of conſpiring enemies, as Elijah, and others; there is no queſtion, but Paul may make Tents lActs 18.3, though brought up at the feet of Gamaliel mActs 22.3 26.4, 5. Jacob may go down into Egypt nActs 7.15. And ſuch as being perſecuted in one City, may flie into another oMat. 10.23, and there exerciſe ſome other calling, if they cannot follow their own. But of all ſuch caſes, God muſt be Judge, not the Party himſelf. Such as walk moſt cloſe with God, and have the minde of God and Chriſt, imparted to them, muſt be conſulted, and their judgment had in the caſe, before a man undertake to forſake his place, or calling. It muſt not be of, or from a mans own unſetledneſſe, and ſeeking, but he muſt ſee a plain Providence leading, and even driving him into ſuch a change.
Eliſha ſtirred not from his Plough, till Elijah caſt his mantle upon him p1 King. 19.19, 20. Amos left not the herd, nor the gathering of Sycamore fruit, (or wilde figs) until the Lord took him as he followed the flock, and ſaid unto him, Go, prophecie unto my people Iſrael qAm. 7.14.15. Not Stephen himſelf, as able for gifts, and as full of faith and of the Holy Ghost, as he was, would adventure upon the work of a Deacon, (which then chiefly conſiſted in taking care of the poor, by which the Apoſtles would not be hindred from preaching; holding it unreaſonable to leave the Word of God, to ſerve Tables rActs 6.2) until the Brethren had choſen him, and ſet him before the Apoſtles, for them to lay hands upon him sVer. 5.6. And, when the Apoſtle Paul ſo expreſly ordaineth in all Churches, that, as God hath diſtributed to every man, and as the Lord hath called every one, ſo let him walk t1 Cor. 7.17. That is, when God hath fitted him for a calling, and put him in it, Let every man abide in the ſame calling wherein he was called uVer. 20, that is, wherein God ſet him; and again, Let every man wherein he is called, therein abide with God wVer. 24: Let every man know, (although the hypocrite will not, till it be too late) that he muſt look very well to his warrant for ſhifting or leaving off his own calling, leſt he leave his calling and his God, (with whom he ought to abide) both together.
When Agar fled from her Miſtreſſe, God met her, and ſaid unto her, Agar, Sarah's maid, Whence comest thou? And whither wilt thou go xGen. 16.8? The name of relation was a check; for if ſhe were Sarah's maid, ſhe was out of her place, ſhe muſt be in Sarah's houſe, and about her buſineſſe. Admit, her Miſtreſſe uſed her hardly, (for her perking above her Miſtreſſe, and ſleighting of her) yet this was no warrant for the ſervant to run awayy1 Pet. 2.19, 20, 21. If the ſpirit of the Ruler riſe up against thee, leave not thy place, is Gods rule, for yielding pacifieth wrath zEccl. 10.4; Therefore, the charge is, return to thy Miſtreſſe, and ſubmit thy ſelf under her hands aGen. 16.9. It were well, if not only this hypocrite, but all that wander from their place and calling, would give eare to this voice of God, which concerneth them, as much as it did Agar.
As Philip ſaid to his ſon Alexander (excelling in ſinging) Art thou not aſhamed, being a Prince, to ſing ſo well? So it may juſtly be ſaid to this hypocrite, Art thou not aſhamed to be ſo well verſ't in that calling which belongs not to thee, and which cannot but make thee neglect thine own; to be a Biſhop in another mans Dioceſſe b1 Pet. 4.15. foreign.? to be a Keeper of the Vinyards belonging to others, and thine own Vine hast thou not kept? He may be more expert perhaps, than ſome, than moſt others,cCant. 1.6. in his own profeſſion and calling: yet this is no warrant to leap into another, or to buſie himſelf in another. How might he excel; how abundantly uſeful more than he is, might he be, if he would lay out but that time to adde to his excellencie in his owne calling, which he extravigantly waſteth upon another!
He ſpendeth a great deal of time and travel in things that are meerly foreign, beſide the purpoſe. Either through pride he dealeth in matters above him, (as, being a ſubject, he will be medling in the affaires of his Prince;) O that I were made Judge in the land, ſaith Abſalom, that every man which hath any ſuit of cauſe might come unto me, and I would do him juſtice d2 Sam. 15.4.. Or, he intrudeth on the work of the Miniſtry, coming in by the window alſo, and not by the door: or, he deſcends beneath his due pitch, as Dionyſius, that would needs be the beſt Poet; Caligula, the beſt Oratour; and Nero, the beſt Fidler; and ſo became the three worſt Princes that ever reigned. For ſuch a foreign, a by-buſineſſe of their own calling; and, other mens buſineſſe, their work.
He that worketh with an evil minde in his own calling, had rather play, if he might have his will: and, is ready to ſay to another man that is idle, You are happy, you need not labour: or, that is employed in another calling, you have the odds of us all, Had I ſuch work, I ſhould be as diligent as any man. But our hypocrites caſe is yet the more dangerous, becauſe he neglecteth not only his particular calling as a member of a Civil ſociety, but his general calling as a Chriſtian, omitting and neglecting that Ʋnum neceſſarium, that one needful thing, the getting of heaven, as if that were but a foreign, a work on the by to be done at leiſure times, when he hath nothing elſe to do, or can do no more. When all Satans work is done, and ſin hath its turne ſerved, then he will think of repentance, and of forſaking ungodlineſſe and worldly luſts eTit. 2.12.. Gods work, nay rather his own foreign, or maine work ſhall lie to the laſt.
When he is not ſent, he will run for God. I have not ſent theſe Prophets, ſaith God, yet they ran: I have not ſpoken to them, yet they prophecied fJer. 32.21.. Had God ſent them in his errand, they would then have been as vineger to his teeth, and ſmoak to his eyes gProv. 10.26., that do but anger and vex him, for they would have gone but the ſluggards pace, and have wrought after his rate. Any thing, but what he ſhould, you may have of him; provided you expect nothing of what he ſhould performe. Let him do your work, and he will toile till he ſweat: put him upon his owne, and he puts his hand into his boſome. Any calling, any work, is better than his owne, therefore he employeth himſelf leaſt in his own calling, and beſtoweth moſt pains and time where he hath nothing to do.
On the contrary,Differ. the true Chriſtian keepeth cloſe to the works of his own calling.
It is true, that, as a Chriſtian, he ſeeketh ſpirituals before temporals, and will do Gods work before his own, and chooſeth the better part that ſhall not be taken from him *Luke 10.42.. Here the things of the Kingdom of God, and of this world, cannot both be had, he preferreth the world to come, before this preſent world; and the Word of God, before his appointed food hJob. 23.12., and will be aſhamed to be more verſt, and better skill'd in the affaires of the world, than in the things of Chriſts Kingdome. He leaves it to others to be more expert in the world, who have no other care, nor comfort. But in buſineſſe of his particular calling (the former being alwayes preferred, as aboveſaid) he not only abideth with God, as not ſtarting from him, or it: but laboureth for God, that ſo he may pleaſe him that hath called him.
Amongſt the many differences of outward things, he diſcerneth of thoſe that agree with his own place and calling: and ſets upon that chiefly which moſt concerneth him to look after, as being chiefly required of God in his place, upon conſcience of Gods Command, and for the good of humane ſociety. He worketh diligently in his own place; not becauſe he cannot play, or hath not wit enough to be idle; but becauſe he dareth not ſo to ſpend his time and ſtrength; and, as good be idle as to work where God hath not ſet him; or, in that work which God hath not cut out for him. He knoweth that recreation, though never ſo lawful, becometh an idleneſſe, when it is better loved than buſineſſe, and when it is uſed as neceſſary to paſſe away time, as if he were in great diſtreſſe to have ſome part of his life cut off: or when recreation is turned into an occupation, or uſed ſo, as one may ſay, If this be your recreation, what is your occupation? Plato reproved a young man for playing at Dice, to which the party anſwering, For how ſmall a matter do you reprove me! the Philoſopher replied; but the cuſtome is no ſmall thing *Diog. Laert.. And as he knoweth ſomething to be done better than recreation, (to fit him better, for which, he uſeth recreation, but no further; ſo he employeth his mind and body ſo recreated and refreſhed in doing of his own work, or rather Gods, in his own calling, and to bring forth his own fruit unto God in his ſeaſon iPſal. 1.
'Tis enough for Eſau to tire himſelf in recreations, till he be almoſt dead, and ready to ſell his birth-right for a refectionkGen. 25.32. The Chriſtian knoweth better how to ſpend his time; not, by hunting abroad, but by working in his place: and that the wiſdom of a good man is much emproved by uſing well his ſpare houres. He looketh upon the world as a ſea wherein the Leviathan playeth lPſal. 104 26, the Embleme of Idlers; and the Merchants ſhip ſailethmProv. 31.14, the Embleme of diligence. He likes of the Merchants trade better than that of Leviathan, and prefers diligence in his own calling before all the ſport in the world. His meat and drink, and life too, is to do the Will of God nJohn 4.34.
He differs from the hypocrite, as men differ from children; theſe go to ſchool, in hope of play; and thoſe play that they may fit themſelves for labour. He laboureth diligently, not as the covetous, to get wealth, but as a ſervant to Providence, and to the honour of Religion. If God give wealth, he refuſeth not, but putteth it to account, writing himſelf a debtor to God for it, and as truſted with the well-employing of it. As for men, he cannot finde in his heart to take all, and repay nothing. I have their hand, ſaith he, they muſt have my head: they labour for me, it is my part to ſtudy and care for them how to do them goodoPſ. 122.8, 9.
And what he doth, even in earthly things, ſavours of an heavenly converſation pPhil 3.20. He doth outward buſineſſes, but with an heavenly and ſpiritual frame of heart. His heart is not taken up, nor taken away with the world, when he is moſt buſie in the things of the world. He ſetteth his affections on things above, and not on things on the earth qCol. 3.2. He is an Adam that hath an earthly conſtitution, according to the ſignification of his name; and, an earthly occupation, (wherein he honoureth God) according to his conſtitution; but not an earthly heart: for therein he beareth the Image of the Second Adam, which is from heaven heavenly, as he ſhall hereafter, in his bodyr1 Cor. 15.49, when he comes to reap the full harveſt of all his labours.
In his outward labours, he is the more diligent, aiming at the gaining of time and liberty, for vacancy to holy duties. He worketh willingly, becauſe he worketh for God; but all is, that he may enjoy God. Therefore he ſo worketh, that he may ſpend as much time as poſſibly he can, in converſe with God, after his work is over. Jacob ſerved for a wife, and for a wife he kept ſheep sHoſ. 12.12; but, it was becauſe he loved her tGen. 29.20. So the Chriſtian ſerveth God in his place, be it in keeping ſheep, or what it will, that God ſetteth him about. And all the time he ſo ſerveth God, for God, ſeemeth to him but a few dayes, for the love he hath unto him. In the weekdayes work he prepareth for the Sabbaths reſt; and daily ſo laboureth, that he may gain time to ſolace himſelf with the Lord in prayer, reading, or meditation.
Thus, this hypocrite is a ſelf-will'd Iſraelite, that will work for God; but, that which he ſets him not about, at leaſt at that time, but expreſly forbiddeth him to meddle with. When God ſaith to Iſrael, Go not up, neither fight, for I am not among you, they will then preſumptuouſly go uDeut. 2.42.43. The true Chriſtian doth all with ſubmiſſion to the Will of God, as a faithful ſervant to his Maſter, or Lord, doing his Maſters work, not other mens, or his own; but, as the ſervant of Chriſt, doing the Will of God from the heart wEph. 6.6. The Chriſtian doth worldly things, as the hypocrite doth ſpiritual; not by the eye, but by the by: the one ſitting at Church, thinketh of his dinner, the market, or his paſtime: the other ſitting at dinner, hath his heart at Church by meditating on the Sermon.