Rules How to Use the World, Chapter 9
CHAP. IX.
The things of the World must be cautelously used, and faithfully improved.
First, They must be Cautelously used.
THere is but little in the World, but we either find, or make a hinderance to us in the work of Religion. Wisdom therefore must direct us to forbear Lawful things sometimes, that we may have the greater power over those that are Unlawful.
We may kill our selves with Food, and do our selves good with Poison.
The Devil lies in Ambush behind our Lawful Enjoyments, to entrap us, and usually tempts us more to an Excess in Lawful things, than in those that are not, and thereby destroys us, as Agrippina kill'd Claudius by the Poison she put into the Meat that he lov'd most.
The more an Enemy is lov'd, or the less he is seen, the more dangerous he is.
It is easie passing from what is Solus in illicitis non cadet qui se aliquandò & a licitis cautè restringit.Lawful, to that which is not; from Frugality, to Covetousness; from Neatness, to Pride; from Lawful Mirth, to Wantonness; from the use of a little Wine to cure the Infirmities of the Stomach, to an abuse in the Excess, that will rather Increase, than Cure them: (The Grecians began with little Cups, and went on to greater) as it is easie in Procession to go beyond the bounds; therefore we must take heed that we go not to the utmost Limits.
By doing all that we may, we may at last do something that we should not.
Eating and Drinking, Marrying Mat. 24. 38.and giving in Marriage in the days of Noah, were not things evil in themselves; nor Martha's Hospitality Luk. 10. 40, 41.(for if ever it was Lawful to neglect a Sermon to prepare a Dinner, it was surely then for such a Guest as Christ) but both were occasionally so; one, as leading to Sensuality, and that, to a disregard of that desolating Judgment coming upon them; the other, as distracting her Mind, and diverting her thoughts, that then might, and should have been better employ'd. Nor is it the Use, but the Abuse of Worldly things that we are forbid, because of the danger that may arise to us by it. It was Oxen bought, not stoln; and a Wife, not a Harlot, that Luk. 12.kept them in the Parable from coming to the Wedding Feast. It is not Poison, but Food (in the Excess) that kills most, not the bare, but unlawful use of Worldly things that does us all the Mischief; it is easily done, and of dangerous consequence when it is. It concerns us therefore to be Wise, and Cautious in the use of them, that they may tend to nourishment and preservation of our health.
We must come to our Food (as Austin sayes he did) as to our Physick, lest we make Food for our Lusts out of it.
A spare Diet is best for Body Pro remedio parcius, non pro deliciis redundantius.and Soul.
We must put a Restraint upon our Lawful Mirth, Rejoyce with Psal. 2. 11. Prov. 14. 13.Trembling, lest the End of that Mirth be Heaviness.
A Sorrow, greater than our Joy.
When swimming in Pleasures, we must sound the depth of the Water, and keep our head above it, lest we be drown'd in Destruction.1 Tim. 6. 9.
Like the Fish swimming in the River Jordan, that on a sudden are carried down into the dead Sea.
We must buy as not possessing (keep to the Rule) lest we buy dear, and sell cheap.
As Judas, who bought his Damnation, when he sold his Master.
And use the things of the World so as not to abuse either them or our selves, in making them a hinderance, in our Love to, our Desire after, our Attendance upon, and our Joy and Delight in the things of Heaven.
It is a happy House where Martha complains of Mary, or becomes serviceable to her.
2. They must be faithfully improv'd.
We must not altogether lay up for our selves, but lay out by using what we have in a way of Service to God, as well as Benefit to our selves, and it will be so to us, when so used for him,
We are enricht by giving to others, and at once, both please God, and profit our selves.
The Oxe and the Ass (of all Brutish Creatures, the most heavy and dull) pay a kind of Homage Isa. 1. 3.to their Feeder, the Clouds return the Vapours exhal'd in showers, and the dull Earth a Crop to him that Till'd it. How much more then should Man, in whom Affections are planted, sutable to every Condition, and Graces to every Affection, to whom a time is allow'd for the exercise of every Grace, and Mercy given to oblige him, make a sutable return to God, according to what he has receiv'd from him.
Nothing is so mean or contemptible, but may be put to some use, (Spirits may by a Limbeck be drawn out of Dregs) nor any Mercy so mean, but we may, and in Reason ought to be Serviceable by it to God the Supream Donor, the least obliges to it, and the least (where no more is given) when so improv'd, shall be accepted of him.
Then plenty of the Widows Love, Luk. 21. 4.was more regarded than the Penury of her Gift.
God is the great Proprietor, we Hos. 2. 5, 9.are but Stewards; he gives Mercies to us, but he does not give away, but reserve his Title to them. The Corn and the Wine, the Wooll and the Flax, the Gold and Silver, the Lands, and Houses, the Parts and Strength we enjoy, and whatever else we have, are all his; they were his, before they were ours; they are his when ours; his, more than ours; for they are only ours, that they may be his again, viz. ours for use, that they may be his for improvement.
By unlawful means of getting, we steal them from God, and by an unlawful use, detain them, and in both, injure our possession.
God has made the Poor to try the Rich; the Rich, to relieve the Poor; (as some Fields have Corn for the supply of them that lie Fallow). He is Rich in Blessing, that they may be Rich in giving (enriched in every thing 2 Cor. 9. 11, 12.to all bountifulness) and fills their Prov. 3. 10.Barns with Plenty, and their Houses with Gold and Silver; Job 3. 15.not that they should only eat and be fill'd, but, that when full they should run out for the supply of others, that they may be filled Deut. 26. 12, 13too.
Where takings are great, there the Rent is great.
It is Gods Honour, that he communicates of his Goodness (as he is communicative, he is the Object of our Faith) and it will be our Honour to be so too, he maketh his Mat. 5. 44, 55.Sun to rise on the Evil, and on the Good, and sends Rain on the Just and on the Unjust, the Fountain of his Goodness stands open to all, and so must ours, viz. to Enemies, as well as Friends; and to the Evil, as well as the Good. The Good, must in an especial manner be regarded (especially to the Houshold of Faith) but the Gal. 6. 10.Evil must not be forgot; their Nature must be reliev'd though not their Lusts, and their Persons indulg'd, though not their Sins.
To starve the Sin is Kindness, the Man is Murder.
A gentle Shower is enough for the Earth that is moist, but a greater is needful for that which is dry and hard. A little will serve where no more is wanting, but where more is needed, there, as well as where much is given, much will be required. Proportionably therefore to what we have, and others want, must our bounty be.
Zacheus his Garment will not serve Goliath's Body.
We are not bid to give away all, nor must we withhold all neither; if we have two Coats we may keep one for our selves, but we must not keep both, if there are any that have none. We are not to undo our selves by our Charity to others, nor is there any great danger we will (by this, we should act Cruelly to our selves, by showing Mercy to others, and appear, rather in the number of Fools, than the Communion of Saints); nor yet, to let any Perish through a neglect of it; we are not bid to give above our Ability, nor must we below it, but according to it; yet, better it is to be willing (with the Macedonians) 2 Cor. 8. 3.beyond our power, than able (with churlish Nabal) beyond our Will, or rather want (with the Widow) then let the Treasure be unsupply'd.
It was not the Fat, but Lean Sacrifice that was an Abomination to God.
In two things we are (as the Philosopher sayes) like to God, viz. in speaking Truth, and in bestowing Benefits.
He is Merciful, (for, he is the Father of Mercies) and so are his Children Merciful too, for, they are Vessels of Mercy, viz. both Passively and Actively, such as have receiv'd Mercy; and such as Vessels when fill'd, run out in Mercy to others.
God is the Fountain of Mercy, and all the Streams of it flow freely and constantly, they have been of old, and run as strong, and as fresh now as ever, and so must the streams of our Mercy too, if we would appear as the Children of him our Heavenly Father, viz. Freely and Constantly.
1. Freely.
We must show Mercy with our Deus ponderator Spiritus magis quam panis.Hearts, as well as with our Hands, as willing, and ready to it, as glad, that we have any thing to give, and more ready to it, than they that need, can be, either to ask, or receive it: As Archiselaus, who, when he saw his Friend in want, and bashful, conveigh'd Money under his Pillow, that he might seem rather to Find than to Receive.
Our Charity must not be forc'd from us, but given by us, given, not bought, as the Charity of many is, who make the needy buy it with their Tears, and many times pay more for it, than it is worth.
2. Constantly.
All Gods wayes are Mercy, and so must all ours be too, not at sometimes only (like a Misers Feast) but at all times; while Living, as well as when Dying; and in both, as we have an opportunity, and Ability.
Sampson's Lion afforded no Meat, until dead, and they are the worse Beasts of the two that are not good till then (like some fruit, never good till rotten) they give nothing but what they cannot keep, nor until they cannot; and what is rather surrender'd than given; taken from them, rather than given by them: For, though it is something by their Testament, it is nothing by their Will.
The Eagle knows hers by the Eye, Oculis inconniventibus.and God his by the Hand; the Liberal Man deviseth Liberal things.
There is a keeping to loss (there Prov. 11. 24.is that withholdeth more then is meet, and it tendeth to Poverty) and there is a giving to Gain: (there is that scattereth, and yet increaseth) Scattering for God, is like scattering Seed on the ground, that tendeth unto an increase (as the Beasts of old increased by Sacrificing) Giving to others, is a storing The Italian form of begging is do good to your selves.up for our selves. Taking from the Heap, is adding to it; and by being Benefactors to others, we are greater to our selves. What is given to the Poor, is Lent; and that, not to a Bankrupt, that cannot repay it, but to God, the High Possessor of Heaven, and Earth, that can; (for the Earth is his, and the fulness thereof) not to one that is dishonest, and will not, but to God, that is Faithful (as Faithful as God) and will; it is no desperate Debt, for it is lent upon Bond to God, that stands Principal in the Bond, and needs none to be bound with him to secure it; for his Truth in the Promise is security enough (above any ensuring office) what he borrows, Prov. 19. 17.he will repay to the full, yea, with an overplus; an Interest, Matth. 25. 40. Deus se ex creditore debitorem fecit.more than the Principal, a hundred-fold; Use upon Use: Not Ten in the Hundred, but a Hundred upon One, and present pay too; for it is a Hundred-fold in this Life, viz. either in Kind, or Vertue. And if that is not enough, the Promise super-adds in the World to come Life Everlasting. Mercy, in a time of need, Mercy, when we shall most need and desire it. New Wine in the Kingdom, for a Cup of cold Water; a Feast, for broken Meat; and Everlasting Life, for supporting the Temporary and Frail Life of the Poor and Indigent.
They that are afraid to be Charitable, either are afraid they shall be Happy, or unwilling to be so.
How great then is their Sin, who instead of Honouring God with his Mercies, Dishonour him by them; use them, either as Means or Motives to Sin, and (Parthian Parthianis auri, argentique nullus nisi in armis usus est.like) fight against God with his own Weapons; who no sooner get their Portion, but (with the Prodigal) become Wanton, and Rebel against him; make Idols (with the Israelites) out of his Jewels; and commit Idolatry in the Valley, when he is giving the Law in the Mount; become bold in Sin, and mad upon their Lusts, because they are not surpriz'd in them, (like some ill Natures that are the worse for Kindness); use their Wealth as Fuel to Luxury (the Rust of their unsanctify'd Riches); their Parts, as Advantages to a more Ingenious Wickedness; their Health and Strength in subserviency to their Sensual Pleasures, and their Honours, as a Rise to Pride; Erecting a Building for their Glory (as Nebuchadnezzar) with Stones dug out of gods Quarry (like Vapours that Ascend, and cloud the Sun that rais'd them) feed their Lusts out of Gods Provision for their Flesh, (like some Soil, the more Rank under Showers of Rain); prepare his Wooll and Flax for Baal, set Hos. 2. 8.his Meat before Idols, and pour out his Wine as Drink-Offerings to the Devil, whose Children they are, and in this so Rom. 13. 14.much resemble him.
To requite Good with Good, is Humane; Evil with Good, is God-like; but to return Evil for Good is Devilish.