Christ the Perfect Pattern of a Christians Practice, Sermon 12
Mary Wol…oth, Septemb. 30th 1649. foreign.
Luk. 19. 47.
And He taught daily in the Temple.
foreign.
THere are five principal Paſſages, or Stories, recorded of Jeſus Chriſt in this Chapter, which is the beſt diviſion can be made of it, viz.
(1) The ſtory of the Converſion of one Zacheus, a Publican, a little man, but a very great ſinner: this we have from the firſt verſe, to the 11th. He came out of curioſity, to gaze upon Chriſts perſon, having heard the fame of his works, and he did not only behold his Perſon, but was converted by his Power: we may note from his converſion,
1. Its good to be in the way in which Chriſt travels. Zach…us being in Chriſts way, was apprehended by Chriſts power, and made partaker of his grace.
2. Thoſe who come to Chriſt, meerly to look upon him, may poſſibly be converted by him.
3. The calling of Gods Elect to …, is often done, when the ſinner doth not expect it.
4. When Chriſt calls effectually by his grace, he enables the ſoul to yield preſent and chearful obedience.
5. That Jeſus Christ holds great correſponcy and familiarity, with converted ſinners, that own his Call; he dines with him, Rev. 3. 20.
6. The familiarity which Christ ſheweth to converted ſinners, is a ſcandal and ſtumbling to proud Just…aries.
7. That … repentance and converſion to God, must be manifested by restitution of things fraudulently taken from men. Non tollitur peccatum n… restituatur …b…atum.
8. When the work of Converſion is wrought upon the ſoul, then is ſalvation come to the ſoul.
9. The end of Chriſts Incarnation is the ſinners ſalvation.
10. That there is no ſinner ſo flagitious but he may be converted by the power of Chriſt: this is from the whole ſtorie, he was the chief of the Publicans, verſ. 2. and yet converted.
(2) We have the Parable of the Talents depaſited to the Servants to trade withall, verſ. 11. ad 28. In which we may obſerve theſe two things.
1. The occaſion of this Parable, verſ. 11, 12. The Diſciples thought that their Maſter ſhould have poſſeſſed an Earthly Kingdom, and that he ſhould have preſently entred upon the management of it, and that he ſhould have been immediatly at Jeruſalem, inſtalled into it. Our Saviour to confute their fond Opinion, propounds this apt Parable, A certain Nobleman, &c.
2. The Parable it ſelf, verſ. 13, ad 28. in which our Saviour would teach both his Diſciples, and all others, how they ſhould carry themſelves, and what work they ſhould minde, till his ſecond comming, viz. employ their parts and graces for his advantage, &c. And he alſo ſhewes what the iſſue ſhould be in the end, both to thoſe that do employ the Talents received for that end; and what ſhall be the concluſion of thoſe that miſimploy them, and of ſuch as will not have him as their Lord and King, to rule over them.
(3) The triumphant riding of Jeſus Chriſt into Jeruſalem, verſ. 28. ad 41. In which we have,
1. The preparation to it, verſ. 29. 30, 31, 32, 33, 34 35.
2. The manner of his entrance into the Citie, verſ. 37. 38. and then,
3. We have the effects following, upon the ſame, verſ. 39. 40. He rebukes the Phariſees, & approves the action of his Diſciples.
(4) The ſad lamentation made by Jeſus Chriſt over Jeruſalem, verſ. 41. ad 45. in which we may note,
1. Chriſts Compaſſion to his Creatures, how near to his heart their puniſhment lay, ver. 41.
And then 2. What a dreadful thing it is, to neglect the offers of grace, ver. 42. 43, 44.
(5) The famous Heroical Act of Chriſt, in reforming the Temple, verſ. 45. ad finem. In which we have theſe two things, 1. The work. 2. The event of it. The work hath two parts.
1. He purgeth out corruptions which they had introduced, v. 45. 46.
And then 2. He reſtores it to the right end, for which it was appointed, v. 47. He taught Tub. reformationdaily in the Temple.
2. The event of the work, and that hath two things alſo.
1. The bloodie attempt of the Prieſts and Scribes, with the chief of the People; they ſought to kill him, verſ. 47. 2. the hindrance and prevention of their wicked purpoſe, v. 48. The words of the Text contain you ſee, the ſecond part of Chriſts Act, in reforming the Temple, he did not caſt out the corruptions, and then ſell the Temple for gain, or alienate it to his own private uſe, as the manner of ſome is; but when he had ſeparated it from the abuſe they had made of it, he converts it to the right uſe, for which God had appointed it, and makes a preaching-place; he taught daily in the Temple. To handle the words diſtinctly, they have theſe two things in them.
(1) We have the work of our Saviour, He taught in the Temple; and then obſerve,
(2) The aſſiduity, or diligence uſed in this work, foreign. He taught daily. That which it commends to us is, that, viz.
Doct. That our Lord Jeſus Chriſt, was very diligent in following the work of his particular Calling. He was a Miniſter of the Circumciſion, as the Apoſtle ſaith, Rom. 15. 8. And he was very induſtrious, and diligent, in fulfilling the Miniſtrie which he had received. He did not only take the honour of the work, but he did alſo diligently perform the work, and task of his Calling. He did not live idly in his Calling, working now and then for pleaſure and recreation, as many do; but he was very painful, and very conſtant in his work; he taught powerfully, and alſo taught conſtantly. He did not preach only once a monethmonth, or once a quarter, as the practiſe of very many negligent Preachers is; but he preached daily, vid. Mat. 26. 55. I …ate daily with you, teaching in the Temple, and ye took me not: we finde, that not only in the Temple, but in other places alſo, in the Ship, in the Mountain, in the Houſe, at the Table, by the way ſide; where-ever Chriſt came and had opportunity, he was ſtill working at his Trade, he was a moſt conſtant and aſſiduous Labourer, in his particular vocation. He meets with a ſingle Woman, at Jacobs well, and he falls a preaching to her, John 4. 7, 8. 9. &c. and it was a very excellent Sermon. Its ſaid of him, Mark 6. 6. that he went round about the Villages, teaching, and preaching the Goſpel of the Kingdom.
The Reaſons are theſe.
1 Reaſ. To teſtifie his obedience to his own Law. Jeſus Chriſt knew, that God had commanded labour and diligence to men; and as he obeyed the Law in other things, ſo he would do it in this alſo. It is true, it was a voluntary condiſcention in Chriſt, to be ſubject to the Law; but having taken our Nature upon him, he did voluntarily ſubmit himſelf to the obedience of the ſame.
2. Reaſ. It was from that great Affection he bare to the ſouls of men. The Calling which Jeſus Chriſt had upon him, was a work which concerned the ſouls of men. He was by his Luk. 19. 10.Miniſtry, to convert men from their ſins, unto God, to bring them to ſaving Faith, and ſound Repentance: to gather, plant the Church, propagate the Goſpel. This Conſideration, made him uſe all diligence in the fulfilling of his work. As he teſtified his love to ſouls, by his Incarnation, and taking this Office upon him, ſo the ſame love to the Salvation of men, excited him to diligence in performing it.
3. Reaſ. He knew that he had but a ſhort time to work in this World, He conſidered, that his life was very ſhortly to be taken off from the Earth: this moved him to be diligent in this work: he knew the light of his perſonal Miniſtry, was to ſhine but a few moneths in the World, therefore he would loſe no opportunity; yet a little while, and the light ſhineth, with you, ſaith our Saviour to the Jewes, Iohn 12. 35.work while ye have the light: as he would have you to improve his light while it continued, ſo he was diligent to improve it to the Worlds advantage. And then,
4. Reaſ. It was from the reſpect he had to his Fathers glory. His work was, to bring ſouls into ſubjection to his Fathers Commands, to honour his Father, by revealing his will unto men. This lay ſo cloſe upon his ſoul, that he Ioh. 4. 34wrought earneſtly, and conſtantly, that he might accompliſh it. And,
5. Reaſ. That he might ſet his Diſciples, and the ſucceeding Miniſtry, unto the end of the World, a Copy and example of diligence and painfulneſs in the ſame Office, after his diſceaſe. He wrought, to teach them to work: He preached daily, to teach them to preach frequently. And therefore, we read, that the Apoſtles after his Aſcenſion, remembring, no doubt, as well the Example, as the Command of their Maſter, were very diligent in the ſame work. Its recorded of them, Acts 2. 4. That they continued daily, and with one accord in the Temple: And Acts 5. 42. that daily in the Temple, and in every houſe they ceaſed not to teach and preach Jeſus Chriſt.
1. Uſe. Information.
(1) This lets us ſee the neceſſity lying upon all the ſons of men, to have ſome particular lawfull calling; Chriſt himſelf was laborious in his calling, therefore he had a particular calling, and that not onelyonly in the time of his publick life, but alſo in the time of his private life. Is not this the Carpenter, the Son of Mary? Mark. 6. 3. They indeed ſpake it by way of ſcorne and deriſion, that a Perſon of ſo meane education as Chriſt was in his private life, ſhould pretend himſelf to be the Meſſiah, vid. Math. 13. 55, 56. but the ſtory ſhews clearly that our Lord, before he entred upon the publick miniſtry, did employ himſelf in that Calling. And ſo the Ancients have underſtood that place. Justin Martyr in his Dialogue with Trypho againſt the Jewes, teſtatur Chriſtum juga & aratra fabricaviſſe. Chemnit. Harm. in Mar. 6. 3And Baſil in his Book, de vita ſolit. Cap. 5. affirmeth, that Chriſt did aſſiduo corporalium laborum exercitio victum ſibi neceſſarium unà cum parentibus pauperibus comparare. And the Apoſtle would have all Chriſtians to have ſome lawful particular Calling, 1 Cor. 7. 20. When God had created Adam, he put him into a particular Calling, Gen. 2. 15. The Lord took the man, and put him into the Garden of Eden, to dreſſe and to keep it. There ſhould have been labour, if ſin had never entred into the World. Its true, that labour would have been without toylſome painfulneſs, wearineſs, with which it is accompanied ſince the fall; but Man ſhould not have lived idly, though he had not fallen from his innocency. We read alſo, that all the Patriarchs had particular Callings. Noah was an Husbandman, Gen. 10. 20. Abel was a Keeper of ſheep, Gen. 4. 2. The Sons of Jacob were Shepherds, and keepers of Cattle, Gen. 46. 34. All the Apoſtles, before they were called to the work of the Miniſtrie, had their particular vocation. Men who live without a Calling, are uſeleſs and unprofitable burdens to the Common-wealth, and places where they live. They are well compared to ill humours in the Body, which are very pernicious and deſtructive to the well being of the Body. They are like wandring Starres, which have no certain ſtation. Nay, thoſe who have no particular Calling, they will certainly make ſin their Trade, either theeving, or elſe vain and ſinful pleaſures and delights, as many do, or 2 Theſ. 3. 11.buſie-bodies. He is ready for any work, which the Devil and his own wicked heart can put into his hands.
Such cannot pray over that Petition, Give us this day our daily bread: he eats that which is none of his own. All Divines make it a breach of the eighth Command (Thou ſhalt not ſteal) for any man to live without ſome lawful particular vocation. The holy Servants of God, brought up their Children in ſome Calling or other. Adam, who had a whole World to bequeath to his Children, did diſpoſe of them to ſeveral Callings, Gen. 4. 2. Cain and Abel.
(2) This is a good plea for frequent preaching. Some think one Sermon, or at leaſt a very few Sermons, are ſufficient to ſerve a mans turn all his life, and that often preaching, is but a needleſs and ſuperfluous thing. Certainly, Jeſus Chriſt would not have been ſo diligent in a work, which had been unneceſſarie, and ſupervacaneous. Conſider but theſe particulars, to ſhew the neceſſitie of it, beſides Chriſts Example.
(1) We have the Command of God for it, Preach the Word, be inſtant in ſeaſon, and out of ſeaſon, 2 Tim. 4. 2. Reprove, rebuke, exhort, &c.
(2) There's very great need of frequent preaching; for,
(1) There are many Truths which are to be made known unto the People of God. The whole Counſel of God is to be publiſhed: the Scriptures are a large and fruitful Field, they cannot preſently be gone over; the Body of Divinity, is very large; many, and many ſteps, muſt be taken before all the pathes, and parts of it, can be unfolded. There's a great deal of Treaſure in this Cabinet, which cannot be ſhewed at once, many duties to be performed, many ſins which are to be avoided, &c. many Caſes of Conſcience to be anſwered, many ſcruples to be reſolved, &c. If it were poſſible, that a Miniſter could live 100. yeares, twice told, and preach without interruption, yet there would be a foreign, ſomething would be left undone which would have been neceſſary to have been declared, &c.
(2) The Sons of men, even the very beſt are ſubject to forget many things, which have been committed to them: man's memory is very lax and brittle, ſince the coming of ſin into the world; the ſame things had need be preached over and over againe, precept upon precept, duty upon duty, &c. frequent preaching is a neceſſary help for a looſe memory, vid. Phil. 3. 1. Which of you beare in mind a Sermon of two or three yeares ſtanding?
(3) The hearts of men are ſoon gone out of order, even, after the moſt kindly working upon in a Sermon, partly from that corruption which workes within, and partly from Satan which tempteth without; heats are ſoon cooled, impreſſions wrought with much painfulneſſe are ſoon worne out, &c. vid. Gal. 1. 6. they were preſently warped aſide, even after Pauls miniſtrie, vid. Hoſ. 6. 4. It was the ſad complaint of one of the Ancients, and it is that which all have cauſe to lament, That a Miniſter can never find his work as he leaves it. Let a Carpenter hew his timber, let a Maſon poliſh his ſtones, let a Painter make his draught &c. and if they come not a year after, they find it as they leave it: but the work of a Miniſter is undone from Sabbath to Sabbath; the ſoftned heart, growes hard againe, the tender conſcience growes ſtupid, &c. Moſes left the Children of Iſrael pretty orderly, when he went up into the Mount of God, but they had ſoon corrupted themſelves, Exod. 32. 7. 8. ſo we find it in all our hearts by ſad experience, &c. the Iron which was glowing hot, is key cold againe, the affections which were extended, they are contracted againe, &c. Satan and a wicked heart, even unravell all which is done in one Sermon before another Sermon, &c. It is with us in this caſe, as it is with little Children, waſh them never ſo clean, if the Mother leave them an hour or two, they have as much need of waſhing as before, &c. Satan never ceaſeth tempting; ergo, neceſſary to preach frequently. Many Miniſters will not preach too often, becauſe of ſtate; whereas indeed the Pulpit is the moſt honourable place for a Preacher. Cum venerit Chriſtus, inveniat me praedicantem, was the good wiſh of Biſhop Jewell; others think often preaching, is the way to caſt contempt upon preaching, whereas 'tis indeed the vvay to make it more glorious to a ſpirituall heart; the viſion is made more lovelie by frequent beholding, &c. Tis true, all mens parts of body and mind are not alike.
(4) The lives of Miniſters are very ſhort, 2 Pet. 1. 12, 13, 14. The Fathers are dead, and the Prophets are dead.
(5) There are ſome newly admitted and growing up in the Church daily, which muſt not be neglected, ergo. And if you would have Miniſters to be frequent in preaching, you muſt incourage them by being frequent in hearing; thin auditories occaſion ſeldome preaching. Its ſaid here in this place, our Saviour taught dailie in the Temple, and its ſaid in the very next verſe, the people were verie attentive to heare him, foreign. Thick Auditories ſhould not be the marke a Miniſter ſhould aime at, where two or three are gathered together, there God is as well as in a crowd; the converſion of one ſoul, is vvorth all a mans paines: but forvvardneſs to heare is a great motive. If you therefore vvould have your Miniſters to do as Chriſt did, you muſt for your parts imitate this people, and be attentive to hear them.
2. Uſe. Exhortation to that of the Apoſtles, 1 John 2. 6. let all Chriſtians anſvver Chriſts coppie in this buſineſſe, make the vvork of your calling, your daily buſineſs, as your Saviour did. In the proſecution of this exhortation, I ſhall handle theſe three things, viz.
(1) I ſhall lay down ſome Rules from the right underſtanding of this diligence in our particular callings. And then
(2) I ſhall give ſome motives to preſs diligence. And
(3) I ſhall add ſome helpes or directions.
1. Rule. That diligence in our particular calling doth not deny or forbid the daily practiſing of ſuch things as doe belong to our generall calling, as praying, reading the Scriptures, hearing of Lectures when vve may have opportunity on the vveek daies, &c. There are ſome who either out of a profane or ignorant ſpirit, think themſelves ſo tied up to follow their particular callings, that they muſt not in any time of the ſix daies of the week, intermeddle with any religious work, but ſpend it vvhollie about their vvorldlie buſineſs. I would have ſuch to conſider that,
(1) The ſame God which hath commanded diligence in your particular calling has alſo commanded daily praier, & reading the Scriptures, and other duties of vvorſhip. The Jews who vvere commanded to labour ſix daies, yet were commanded to offer the morning and evening ſacrifice daily, vid. Exod. 29. 38, 39. and Num. 28. 3. They had their morning ſacrifice vvhen they entred upon their vvork, and they had their evening ſacrifice when they ended their work. They divided the daie into three parts, the firſt, ad tephilla, orationem, to prayer, the ſecond ad torah, legem, for the reading of the Law: the third, ad malacha, opus, for the vvorks of their lavvfull calling: although Weemſe, mor. Law p. 223.they vvere daies appointed for vvork, yet they gave God his part of them every day. And vve knovv that all governours of families are enjoined, Deut. 6. 6, 7, 8. to ſpeak morning and evening at leaſt, of the ſtatutes of God to their Children and Servants. God hath reſerved to himſelf, vvho is the Lord of all time, part of our time every daie, and the particular calling muſt give way to the general.
(2) Jeſus Chriſt commended Mary, for ſetting by her particular calling, to wait upon an occaſion and opportunity offered to hear a Sermon, vid. Luc. 10. ult. Chriſt juſtifieth Mary for that holy neglect of her particular calling, and reprooves Martha for her complaint, and for her own too much worldlineſſe.
(3) Theſe exerciſes of Gods worſhip, do not hinder, but further the works of the particular calling. Its the way to draw down a bleſſing from heaven upon the workes of our hands, Pſal. 127. 1, 2. Pſal. 128. 1. &c. Whet is no Let. The travellor loſeth nothing by baiting his horſe, and refreſhing himſelf. Prayer is like Jacob to Laban, it brings Gods bleſſing upon what we do, Gen. 30. 27. 30. OnelyOnly this; diligence in our particular calling requires us not to be quite taken off from it, upon pretence of praying, hearing, reading, &c, Every one that is fit for labour, muſt labour as wel as pray; the generall calling muſt not eate up the particular, nor the particular the generall: As he ſins, who upon pretence of diligence in his calling, will neither pray, nor read, nor heare a Sermon on the week daie; So doth he offend who being fit for labour, doth upon pretence of hearing, praying, &c. all the week long, neglect his particular calling.
2. Rule. This diligence doth not exempt us from ſetting daies apart, for publick humiliation, and publick thankſgivings, lawfully commanded upon lawfull occaſions; Theſe are enjoyned by God to his people, as well as labour, Jehoſhaphat proclaimed a faſt in a time of trouble, and the people are commended for their ready attendance upon that ſervice, 2 Cor. 20. 3. 4. So Ezra, 8. 23. and Joel, 1. 14. Now in ſuch times, upon ſuch occaſions, all bodily labours are to be laid aſide, and bodily delights, and it is to be ſpent as a holy Sabbath, Eſa. 58. 3. they are reproved for exacting their labours, and finding their pleaſure. And ſo for publick Thankſgivings, when the Church of God hath received ſome notable mercy, &c. And 2 Chron. 20 26.ſo for private faſtings and thankſgivings, we are enjoyned in all ſuch caſes, to ſet apart our particular callings; that we may give our ſelves to the worſhip of the Lord, vid. Lev. 23. 7, 8.
3. Rule. Diligence in our particular calling, doth not take us off from doing works of mercy, &c. We may leave, yea we muſt leave our particular callings, if need be, to attend upon the ſick, to quench houſes on fire, &c. The works of our generall calling on the Sabbath day, may, yea muſt be left upon any ſuch occaſion. I will have mercy and not ſacrifice, Hoſ. 6. 6. By this Scripture our Saviour warranted, and juſtified his Diſciples plucking of the eares of Corne, Math. 12. 7. though it was done upon the Sabbath day, &c. much more muſt the works of our particular calling give way, to ſuch acts. Paul leaves preaching and the people hearing, to take up Eutychus fallen down from a window, Acts 20. 9, 10.
4. Rule. Diligence in our particular calling doth not forbid the uſe of naturall reſt, or of lawfull recreation, both to our ſelves and to thoſe under our charge. God would not have the very beaſts overburdened, or overwrought; a good man ſheweth mercy to his beaſt, Pro. 12. 10. much leſſe would he have a reaſonable Creature overtoyled beyond his ſtrength. There muſt be a time for ſleep, as well as a time for labour. Man goeth forth to his work untill the evening, Pſal. 104, 23. To deny either our ſelves, or others, that reſt which God hath afforded unto all living Creatures, is not diligence, but ſinfull worldlineſſe, and exceſſive labour, and indeed oppreſſion. And ſo for Recreation, diligence doth not forbid the uſe of that. There is a time for every purpoſe under Heaven, Eccleſ. 3. init. A time for work, and a time for relaxation. OnelyOnly in our recreations, we muſt obſerve theſe things;
(1) It muſt not be uſed, but when the body or mind are by wearineſſe made unfit to wait upon the particular calling, without hurt or prejudice.
(2) It muſt be of ſuch things as are not ſcandalous, but lawfull: now for this, that Rule of the Apoſtle is well to be conſidered and carefully practiſed, Phil. 4. 8. Whatſoever things are true, &c.
(3) It muſt onelyonly be ſo much and ſo long, as till the body and mind be repaired, the ſpirits and ſtrength recruited, and ſo made fit for the following of the particular employment, in which God hath placed us, the end of recreation is to fit for labour in our generall and ſpeciall vocation. And when the body and mind are fitted for employment then the end of recreation is accompliſhed; and it is a ſin to uſe it any longer.
2. Theſe Rules being premiſed, I ſhall now proceed to give ſome Motives, to ſtir us up to be like Chriſt in diligence. And they are.
(1) Motive. From the miſchiefe of idleneſs. And that,
(1) In regard of the ſinfullneſſe of it.
(2) In regard of the evill effects of it.
(1) Idleneſſe is a great ſin in it ſelf. It is a ſin,
(1) Againſt the Law of Creation. God created man to labour: before he had ſinned, he was put into the Garden, to dreſſe it, and to keep it, Gen. 2. 15. and after ſin, this Law was put upon him; In the ſweat of thy face, thou ſhalt eat thy bread all the dayes of thy life, Gen. 3. 19. Sweating labour is a fruit of ſin; but labour was impoſed upon man, though he had not ſinned. Now the idle perſon doth violate this Law of Creation, and doth by idleneſs caſt off the Authority of his Creator, who made him for labour. God hath given to man hands, which are the Inſtruments of working, and a head furniſhed with underſtanding, to contrive and finde out employment for the hands: Now the idle perſon doth fruſtrate one principal end of God, in beſtowing ſuch apt Inſtruments of work upon him. And its no ſmall ſin for a man to pervert the end of his Creation.
(2) Idleneſs is a ſin againſt the Law of juſtice. Juſtice requires, that a man ſhould ſubſiſt and live on that which is his own. Now the idle perſon, like lice and vermine, lives upon other mens ſweat; and ſo, ſins againſt juſtice. Our Saviour hath commanded us to pray that God would give us our daily bread. That bread which is not gotten by labour, either of body or minde, is not our bread, but anothers: the idle perſon enters into other mens labours, whereas juſtice requires, that every man ſhould eat the labour of his own hands, Pſal. 128. 2.
(3) Its a ſin againſt the Law of Charity. Charity requires, that every man ſhould be uſeful to that ſociety, whereof he is a member. And there is no Calling, that is lawful, ſo meane, but by diligence in it, a perſon may be ſerviceable to mankind. Now, the idle perſon breaks this Law, he is telluris inutile pondus; and like a dead member, in the natural body, confers no good, but much prejudice to the whole body. Ambroſe calls idle perſons, Creaturas Domini ſuperfluas.
(2) Idleneſs hath evil effects.
1. Sinful effects, and
2. Poenal effects.
1. Idleneſs is an inlet to many other ſins. It is indeed, pulvinar Diaboli, the Devils Cuſhion, on which he ſits, and the Devils Anvile, on which he frames very many ſins. Toads and Serpents breed in ſtanding waters, ſo in the idle perſon.
(1) Its the door of luſt, and uncleanneſs of body. Quaeritur Aegiſtus quare ſit factus Adulter: In promptu cauſa eſt, Deſidioſus erat. The Scripture makes this to be the cauſe of Davids Adulterie with Bathſheba, 2 Sam. 11. 2. David was out of employment, he was ſloathfully lying upon his bed, in the day time, and walking upon his roof, when he ſhould have been employed about the matters of his Kingdom; and now Satan takes this opportunitie, and excites luſt in his ſoul.
(2) Its the way to theft, and purloyning; your idle perſon, is within a few ſteps of this ſin, if he have but a temptation, and a fair opportunity. You know, how it was with that idle Steward, Luk. 16. 3, 4, 5. He could not dig, he had that foul Diſeaſe of idleneſs upon him, and therefore could not dig; and he that cannot dig, will ſteal and cheat, and defraud. He that will not work, will not ſtick to ſet down 100. for 50. &c.
The Apoſtle hints this alſo, Eph. 4. 28. Let him that ſtole, &c. but let him work, &c. And indeed, idleneſs is a degree of Theevery, in its own Nature; it breaks that Commandment, Thou ſhalt not ſteal.
(3) It brings in tatlings and tale-bearings, which is a great ſin. The Apoſtle, 2 Theſ. 3. 11. puts theſe two together, as the Tree and the Fruit, foreign & foreign He that is idle in his Calling, or lives without a Calling, he will go up and down as a buſie-body, either to hear newes, or to tell newes. He that is idle, when he ſhould work, will be ſure to be buſie, where he ſhould not meddle. 1 Tim. 5. 13.And,
(4) To wrap many things together, the idle perſon is as tinder, to take any ſpark of temptation, which the Devil, or evil Company, the inſtruments of the Devil, ſhall let fall upon him: he ſits at Satans receit of Cuſtom, ready to do the worſt work Satan ſhall put into his hands. Drunkenneſs or gaming, or riot, or any kind of wickedneſs, nothing comes amiſſe to his hands.
(2) It brings poenal evils, as well as ſinful, viz.
(1) It ingenders Diſeaſes, both of body and minde; idleneſs weakens the endowments of Nature, and deſtroyes the gifts of the minde, which God and Nature hath beſtowed. Its the ruſt and canker, both of gifts and graces; it worm-eats, marres, and, in time, utterly conſumes all a mans excellencies, and eminencies. Plutarch tells us, that Labour brings ſtrength to the body, and vigour to the minde. Exerci…e is the way to increaſe. Many a man by idleneſs, hath loſt very excellent parts, which might have been improved for Gods honour, and mans benefit.
(2) It brings poverty; idleneſs ſhall cloath a man with rags, Prov. 23. 21. vid. Prov. 6. 9, 10, 11. The diligent hand maketh rich, Prov. 4. 10. And that property which is the fruit of idleneſs, findes no pitty with God, nor compaſſion with men; but ſcorn and deriſion from both.
(3) Its a ſin which God puniſheth in this life; ſometimes with deſtruction. It was one ſin which brought ruine upon Sodom, Ezech. 16. 49. The idle perſon may fear the ſame hand of God upon him. And then,
(4) It brings condemnation at laſt, without repentance. Take the unprofitable ſervant, and caſt him into utter darkneſs, where is weeping, and wailing, and gnaſhing of Teeth, Mat. 25. 30. Not only ſervum flagitioſum, but ſervum inutilem. The reward of eternal life, is given only to the Labourers, Mat. 20. 8. Call the Labourers, and give them their hire, beginning at the laſt, even unto the firſt.
(2) Motive. From the excellency of diligence, viz.
1. It ſweeteneth all the comforts of life: the ſleep of the labouring man is ſweet to him, Eccleſ. 5. 12. The meat and drink, and ſleep of the loyterer, cannot be ſweet to him, becauſe he doth not enjoy them in the way of holineſs; they are not fruits of honeſt Labour, but fruits of idleneſs, vid. Prov. 12. 27.
(2) It doth not only ſweeten, but its one way to ſanctifie all the Comforts of life; he may pray to God, for a bleſſing on what he enjoyes; whereas the idle perſon, can have no confidence to pray for Gods bleſſing upon his enjoyments: the diligent man, may look upon what he gets by labour, not only as a fruit of Gods bounty, but as a reward of his obedience unto the Commandment of God, which hath enjoyned labour and travel unto the ſons of men. And then,
(3) Diligence uſed in a mans Calling, will exceedingly comfort and keep up his ſpirit, if the providence of God croſſe him, and bring troubles upon him.
And then (4) Diligence keeps a perſon out of many ſnares and temptations. Satan uſually ſets upon a man, when he is doing nothing.
3. To give ſome Helps to it.
1. Be often obſerving ſuch as are diligent; look upon all the commendations given in Scripture, to perſons for their diligence, vid. Prov. 30. 10, 11, 12, 27, &c. All the Patriarchs, all the Apoſtles, all the Prophets, were men of diligence in their Calling, &c.
(2) Conſider the very brute Creatures, they are emblems of diligence. The Ant, the Bee, how diligent are they in their labours? Prov. 6. 6. And if you look upon the inanimate Creatures, how diligent are they? The Sun, Moon, Stars, they are alwayes in their travel, doing the work of their places, &c.
(3) Conſider, how God hath honoured diligence. Eliſha was called to be a Prophet, when he was at his labour, vid. 1 Reg. 19, 19. Chriſt called Simon Peter, and Andrew, to be Diſciples, when they were at their labour, Mat. 4. 18. And ſo James, the Son of Zebedee, and John his Brother, Matth. 4. 21. They were mending their Nets. And Matthew was called, when he was following his work, Matth. 9. 9. And the firſt tidings of the birth of Chriſt, were publiſhed to the diligent Shepherds, Luk. 2. 8, 9.
(4) Study well the preciouſneſs of time and ſtrength. The idle perſon hath not a true eſteem of the worth of time, elſe he would not ſpend it idly. Time paſſeth, ſtrength wears away, old age and ſickneſs are a comming, when you muſt neceſſarily ceaſe from labouring: the ſhip of the body, muſt ſhortly come to be laid up in the Harbour, when it cannot fail.
(5) Conſider, that others are intereſted in your labours, as well as your ſelves. If you be ſervants, you owe both your parts, and labour unto them who have employed you: the idleneſs of ſervants, is robberie to their Maſters, if you be Maſters, your Family and Relations, which you are bound to provide for; if you will not be worſe then Infidels, 1 Tim. 5. 8. may challenge your diligence; and if you have no ſuch, yet the Common-wealth and Societie of Man-kind, are much prejudiced by your ſtanding ſtill.
(6) He that is negligent in his particular Calling, will never be diligent in his general: he that is negligent in his Shop, will be negligent in prayer, &c. Working ſix dayes, and the obſerving of the Sabbath, are joyned together, Exod. 20. 9, 10. Theſe two, help forward one another: he that is not faithful in his Calling, will be unfaithful in the Sabbath; and he that is conſciencious in following his Calling ſix dayes, is likely to perform the duties of the ſeventh alſo.