Chapter 10. How We Ought to Use This Present Life and the Helps Thereof

By such introductions the Scripture does also well inform us what is the right use of earthly benefits: which is a thing not to be neglected in framing an order of life. For if we must live, we must also use the necessary helps of life: neither can we eschew even those things that seem rather to serve for delight than for necessity. Therefore we must keep a measure, that we may use them with a pure conscience, either for necessity or for delight. That measure the Lord appoints by his word, when he teaches that this life is to them that are his, a certain journey through a strange country, by which they travel toward the kingdom of heaven. If we must but pass through the earth, doubtless we ought so far to use the good things of the earth, as they may rather further than hinder our journey. Therefore Paul does not unprofitably counsel us so to use this world, as though we used it not: and to buy possessions with such a mind as they use to be sold. But because this place is slippery, and so steep on both sides, that it quickly makes us to fall, let us labor to fasten our foot there, where we may stand safely. For there have been some, that otherwise were good and holy men, which when they saw intemperance and riot continually to range with unbridled lust, unless it be sharply restrained, and were desirous to correct so great a mischief, they could find no other way, but suffered man to use the benefits of the earth, so far as necessity required. This was indeed a godly counsel, but they were too severe. For (which is a very perilous thing) they did put stricter bonds upon consciences, than those with which they were bound by the word of God. And they expound necessity, to abstain from all things which a man may be without. And so by their opinion, a man might scarcely take any more food than bread and water. And some are yet more severe: as it is read of Crates the Theban, that did throw his goods into the sea, because if they were not destroyed, he thought that he should be destroyed by them. Many at this day, while they seek a pretense, by which the intemperance of the flesh in use of outward things may be excused, and while they go about to prepare a way for the flesh raging in wantonness, do take that as a thing confessed, which I do not grant them, that this liberty is not to be restrained with any limitation of measure, but that it is to be left to every man's conscience to use as much as he sees to be lawful for him. Truly I confess, that consciences neither ought nor can in this point be bound by certain and precise forms of laws. But since the Scripture teaches general rules of lawful use, we must surely measure the use according to these rules.

Let this be a principle: that the use of God's gifts swerves not out of the way, when it is referred to that end, to which the author himself has created and appointed them for us, since he has created them for our good and not for our hurt. Therefore no man can keep a righter way, than he that shall diligently look to this end. Now if we consider to what end he has created foods, we shall find that he meant to make provision not only for necessity but also for delight and pleasure. So in apparel, beside necessity he appointed another end, which is comeliness and honesty. In herbs, trees, and fruits, beside diverse profitable uses, there is also a pleasantness of sight, and sweetness of smell. For if this were not true, the Prophet would not reckon among the benefits of God that wine makes glad the heart of man, and that oil makes his face to shine: the Scripture would not everywhere, to set forth his liberality, rehearse that he has given all such things to men. And the very natural qualities of things do sufficiently show, to what end and how far we may use them. Shall the Lord have set in flowers so great a beauty, as presents itself to our eyes: shall he have given so great a sweetness of savor as naturally flows into our smelling: and shall it be unlawful either for our eyes to take the use of that beauty, or for our smelling to feel that sweetness of savor? What? Has he not so made difference of colors, that he has made some more acceptable than others? What? Has he not given to gold and silver, to ivory and marble, a special grace whereby they might be made more precious than other metals or stones? Finally has he not made many things commendable to us without necessary use?

Therefore, away with that unnatural philosophy, which in granting us of the creatures no use but for necessity, not only does niggardly bereave us of the lawful use of God's liberality, but also cannot take place, unless it first has spoiled man of all his senses and made him a block. But on the other side we must with no less diligence provide a stay for the lust of the flesh, which if it be not brought into order, overflows without measure: and it has (as I have said) defenders of it, which under pretense of allowed liberty do grant to it all things. First there is one bridle put in the mouth of it, if this be determined, that all things are created for us to this end, that we should know the author of them, and give him thanks for his tender kindness toward us. Where is your thanksgiving, if you so gluttonously fill yourself with dainty meats or with wine, that you either be made senseless, or unfit to do the duties of godliness and of your calling? Where is the acknowledging of God, if your flesh by too great abundance boiling in filthy lust, does with her uncleanness infect your mind, that you cannot see anything that is right or honest? In apparel, where is thankfulness to God, if with costly gorgeousness thereof we both fall in admiration of ourselves and disdain others? If with the trimness and cleanliness of it, we prepare ourselves to unchastity? Where is the acknowledging of God, if our mind be fixed upon the gaiety of our apparel? For many so give all their senses to bodily delights, that the mind lies overwhelmed. Many are so delighted with marble, gold, and paintings, that they become as it were men made of marble, that they are as it were turned into metals, and are like painted images. The smell of the kitchen, or sweetness of flavors so dulls some, that they can smell nothing that is spiritual. And the same is also to be seen in the rest. Therefore it is certain that hereby the licentiousness of abusing is somewhat restrained, and that rule of Paul confirmed, that we be not too careful of the flesh, for the lusts thereof, to which if we grant too much, they boil out above measure and temper.

But there is no surer nor readier way than that which is made us by the contempt of this present life, and the meditation of heavenly immortality. For thereupon follow two rules: the one, that they which use this world, should be so minded as though they used it not, they that marry wives as though they did not marry: they that buy as though they did not buy, as Paul teaches. The other, that they should learn as well to bear poverty, quietly and patiently, as abundance moderately. He that bids you to use this world as though you did not use it, does cut away not only the intemperance of gluttony in meat and drink, and too much daintiness, sumptuousness, pride, haughtiness, and niceness, in fare, building and apparel, but also all care and affection that may either withdraw you or hinder you from thinking of the heavenly life, or from study to garnish your soul. But this was long ago truly said of Cato: that there is great carefulness of trimming our body, and great carelessness of virtue. And it is an old proverb that they which are much busied in care of their body are commonly careless of their soul. Therefore, although the liberty of the faithful in outward things is not to be restrained to a certain form, yet truly it must be subject to this law, to bear very little with their own affections, but contrariwise still call upon themselves with continually bent mind, to cut off all show of superfluous plenty, much more to restrain riotous excess, and to take diligent heed, that they do not of helps make to themselves hindrances.

The other rule shall be, that they that have but small and slender riches, may learn to lack patiently, that they be not carefully moved with immeasurable desire of them: which patience they that keep, have not a little profited in the Lord's school: as he that has not at least somewhat profited in this regard, can scarcely have anything whereby to prove himself the scholar of Christ. For besides this that the most part of other vices do accompany the desire of earthly things, he that bears poverty impatiently, does for the most part reveal the contrary disease in abundance. I mean hereby that he which will be ashamed of a poor coat, will be proud of a costly coat: he that will not be content with a meager supper, will be disquieted with desire of a daintier, and would also intemperately abuse those dainties if he had them: he that hardly and unquietly bears a private and base estate, will not abstain from pride if he climbs to honors. Therefore let all them that have an unfeigned zeal of godliness, endeavor to learn by the Apostle's example, to be full and hungry, to have store and suffer want. The Scripture has also a third rule, whereby it tempers the use of earthly things, of which we have spoken somewhat when we treated of the precepts of charity. For the Scripture decrees that all earthly things are so given us by the bountifulness of God, and appointed for our commodity, that they may be as things delivered us to keep, whereof we must one day yield an account. We must therefore so dispose them, that this saying may continually sound in our ears, yield an account of your [reconstructed: stewardship]. Therewithal let this also come in our mind: Who it is that asks such an account, even he that has so much commended abstinence, sobriety, honest sparing, and modesty, and abhors riotous sumptuousness, pride, ostentation and vanity, which allows no other disposing of goods, but such as is joined with charity: which has already with his own mouth condemned all those delightful things that do withdraw a man's mind from chastity and cleanliness, or dull his wit with darkness.

Last of all, this is to be noted, that the Lord bids every one of us in all the doings of his life, to have an eye to his calling. For he knows with how great unquietness man's wit boils, with how skipping lightness it is carried here and there, how greedy his ambition is to hold diverse things at once. Therefore that all things should not be confounded with our folly and rashness, he has appointed to every man his duties in several kinds of life. And that no man rashly run beyond his bounds, he has named all such kinds of life, vocations. Therefore every man's several kind of life is to him as it were his standing appointed him by God, that they should not all their life uncertainly wander about. And this division is so necessary, that all our doings are measured thereby in his sight, and oftentimes contrary to the judgment of man's reason and Philosophy. There is no deed accounted more noble, even among the Philosophers, than for a man to deliver his country from tyranny: but by the voice of God's judgment the private man is openly condemned that lays hand upon a tyrant. But I will not tarry upon rehearsing of examples. It is sufficient if we know that the calling of the Lord is in every thing the beginning and foundation of well doing: to which he that does not direct himself, shall never keep a right way in his doings. He may perhaps sometimes do somewhat seeming worthy of praise: but whatever that be in the sight of men, before the throne of God it shall be rejected: moreover there shall be no convenient agreement in the parts of his life. Therefore our life shall then be best framed, when it shall be directed to this mark: For then, no man carried with his own rashness will attempt more than his calling may bear, because he knows that it is not lawful to pass beyond his bounds. He that shall be a man of base estate, shall contentedly live a private life, lest he should forsake the degree wherein God has placed him. Again this shall be no small relief to cares, labors, griefs, and other burdens, when a man shall know that in all these things God is his guide. The more willingly the magistrate will execute his office, the householder will bind himself to his duty: every man in his kind of life will bear and pass through the discomforts, cares, tediousness, and anguishes thereof: when they are persuaded that every man's burden is laid upon him by God. Hereupon also shall grow singular comfort, for as much as there shall be no work so filthy and vile, (if it be such a one as you obey your calling in it) but it shines and is most precious in the sight of God.

Through such instruction Scripture also teaches us clearly what the right use of earthly gifts is — something not to be neglected in shaping an ordered life. For if we must live, we must also use the means necessary to sustain life, and we cannot avoid even those things that seem to serve delight more than necessity. We must therefore keep a measure, using them with a clear conscience for either necessity or enjoyment. The Lord sets that measure through His Word when He teaches that this life is for His people a journey through a foreign country, by which they travel toward the kingdom of heaven. If we are only passing through the earth, we ought to use its good things to the extent that they aid rather than hinder our journey. Therefore Paul wisely counsels us to use this world as though not using it, and to acquire possessions with the mindset of those who are about to sell them. But because this path is slippery and steep on both sides, so that we can easily fall in either direction, let us work to plant our foot where we can stand safely. Some men who were otherwise good and holy, seeing that intemperance and excess continually ran rampant unless sharply restrained, and wanting to correct so great an evil, could find no better way than to allow people to enjoy earthly goods only as far as necessity demanded. This was indeed a godly intention, but they were too severe. For — which is a very dangerous thing — they placed stricter bonds on consciences than those to which the Word of God had bound them. They defined necessity as abstaining from everything a person could do without. By their standard, a person could scarcely take more than bread and water. And some go even further — as is recorded of Crates the Theban, who threw his possessions into the sea, reasoning that if they were not destroyed, they would destroy him. Many today, seeking an excuse by which the flesh's intemperance in the use of outward things may be excused — and working to clear a path for the flesh's wild license — take as an established point what I do not grant them: that this freedom is not to be restrained by any standard of measure but should be left to each person's conscience to use as much as he finds lawful. Truly I acknowledge that consciences neither ought nor can be bound in this matter by specific and precise legal rules. But since Scripture teaches general principles for lawful use, we must surely measure our use according to those principles.

Let this be a principle: the use of God's gifts does not go wrong when it is directed toward the end for which the Creator Himself made and intended them for us — since He created them for our good and not our harm. Therefore no one can follow a more correct path than the one who carefully keeps this end in view. Now if we consider the purpose for which God created foods, we shall find that He intended to make provision not only for necessity but also for delight and pleasure. Similarly in clothing, beyond necessity He appointed another end: decency and propriety. In herbs, trees, and fruits, beyond their various practical uses there is also a pleasantness to the eye and sweetness to the smell. For if this were not true, the prophet would not list among God's benefits that 'wine gladdens the heart of man and oil makes his face shine.' Scripture would not everywhere, in setting forth His generosity, declare that He has given all such things to people. The very natural qualities of things show clearly enough for what purpose and to what extent we may use them. If the Lord has placed in flowers such great beauty as presents itself to our eyes, and has given such sweetness of fragrance as naturally flows to our sense of smell — will it be unlawful for our eyes to enjoy that beauty or for our sense of smell to receive that sweet fragrance? What? Has He not so distinguished colors as to make some more pleasing to the eye than others? What? Has He not given to gold and silver, to ivory and marble, a special beauty that makes them more precious than other metals and stones? In short, has He not made many things attractive to us beyond any necessary use?

Therefore away with that inhuman philosophy which, by granting us no use of created things except what necessity demands, not only stingily strips us of the lawful enjoyment of God's generosity, but also cannot even be put into practice without first stripping a person of all his senses and turning him into a block of wood. But on the other hand we must with equal diligence provide a check for the lust of the flesh — which, if not brought into order, overflows without limit. And as I said, it has defenders who, under the pretense of allowed freedom, grant it everything. The first restraint to be put on it is this: let it be established that all things are created for us so that we should know their Author and give thanks to Him for His kindness toward us. Where is your thanksgiving if you gorge yourself on rich food or wine so that you become senseless or unfit for the duties of godliness and your calling? Where is the acknowledgment of God if your flesh, boiling over with excess into filthy desire, infects your mind with its uncleanness so that you can see nothing that is right or honorable? In clothing, where is thanksgiving to God if with its costly splendor we both admire ourselves and look down on others? If with its elegance and neatness we prepare ourselves for sexual immorality? Where is the acknowledgment of God if our mind is fixed on the showiness of our clothes? For many give themselves so completely to bodily pleasures that their minds lie buried. Many are so delighted with marble, gold, and paintings that they become like men turned to stone, as if they themselves were transformed into metal, or like painted images. The smell of the kitchen or the sweetness of flavors dulls some so thoroughly that they can discern nothing spiritual. The same is true of the rest. It is therefore certain that in this way the license for abuse is somewhat restrained, and Paul's rule is confirmed: make no provision for the flesh in its cravings — for if we grant too much, they boil over all measure and moderation.

But there is no surer or more direct path than the one laid out by contempt of this present life and meditation on heavenly immortality. From this follow two rules. The first: those who use this world should be minded as if they did not use it; those who marry as if they were not married; those who buy as if they did not buy — as Paul teaches. The second: they should learn to bear poverty quietly and patiently, just as they bear abundance moderately. The one who bids you use this world as if you did not use it cuts away not only gluttony in food and drink and excessive self-indulgence, sumptuous display, pride, arrogance, and fussiness in meals, buildings, and clothing — but also every care and affection that might either draw you away from or hinder you from thinking of the heavenly life or from working to adorn your soul. It was well said long ago by Cato: that there is great care for trimming the body and great carelessness toward virtue. And it is an old proverb that those who are too busy caring for their body are generally careless of their soul. Therefore, although the freedom of the faithful in outward things is not to be restricted to any single precise form, it must truly be subject to this law: to indulge their own desires very little; to keep calling themselves back with their mind continually alert to cut off every appearance of superfluous excess; still more to restrain riotous waste; and to take diligent care that they do not turn helps into hindrances.

The second rule is this: those who have little and meager resources should learn to lack patiently — not to be driven by excessive desire for more. Those who maintain this patience have made no small progress in the Lord's school — and anyone who has not made at least some progress in this regard can hardly offer any proof that he is a disciple of Christ. For besides the fact that the desire for earthly things comes packaged with most other vices, the person who bears poverty impatiently typically reveals the opposite disease in abundance. By this I mean: the one who would be ashamed of a plain coat will be proud of an expensive one; the one who is not content with a modest meal will be restless for a fancier one, and would also use those fancies intemperately if he had them; the one who bears a humble and obscure station poorly will not abstain from pride if he rises to honors. Therefore let all who have a genuine zeal for godliness strive to learn by the apostle's example how to be full and to be hungry, to have abundance and to suffer want. Scripture also has a third rule by which it governs the use of earthly things — something we touched on when treating the commandments of love. For Scripture decrees that all earthly things are given to us by God's generosity, appointed for our benefit, but as goods entrusted to us to keep, for which we must one day give an account. We must therefore manage them in such a way that the words 'Give an account of your stewardship' are always sounding in our ears. And let this also come to mind: who it is that demands such an account — the One who has so highly commended self-restraint, sobriety, honest frugality, and modesty, and who detests excessive luxury, pride, ostentation, and vanity; who allows no use of possessions except what is joined with love; and who has already with His own mouth condemned all those pleasures that draw a person's mind away from purity and integrity, or cloud his understanding with darkness.

Finally, this is to be noted: the Lord bids every one of us, in all the actions of our life, to keep our calling in view. For He knows how restlessly the human mind boils, with what skipping lightness it is carried here and there, how greedily ambition reaches out to grasp many things at once. So that all things should not be thrown into confusion by our foolishness and recklessness, He has appointed to every person his duties in his particular station of life. And so that no one might rashly overstep his bounds, He has given every such station the name of a calling. Therefore every person's particular station is, as it were, a post appointed to him by God — so that people should not wander aimlessly through life. And this ordering is so necessary that all our actions are measured by it in God's sight — often contrary to the judgment of human reason and philosophy. No deed is counted more noble, even by the philosophers, than for a person to deliver his country from tyranny. But by the verdict of God's judgment, the private citizen who raises his hand against a tyrant is openly condemned. But I will not delay to multiply examples. It is enough to know that the Lord's calling is in everything the beginning and foundation of right action — and the person who does not direct himself by it will never keep a straight course in his life. He may perhaps occasionally do something that appears praiseworthy — but whatever that may be in the eyes of people, it will be rejected before God's throne. Moreover, there will be no fitting coherence in the different parts of his life. Therefore our life will be most soundly ordered when it is directed toward this goal — for then no one, carried away by his own rashness, will attempt more than his calling can bear, knowing that it is not permitted to overstep his bounds. The person of humble station will live contentedly in a private life, lest he abandon the place where God has set him. Furthermore, it will be no small relief in cares, labors, griefs, and other burdens when a person knows that in all these things God is his guide. The magistrate will carry out his duties more willingly, the head of the household will bind himself to his responsibilities, and every person will bear and work through the discomforts, cares, tedium, and hardships of his particular station — when each is persuaded that the burden resting on him has been laid there by God. From this also grows a remarkable comfort: there is no task so lowly and unglamorous that — if it is done in obedience to your calling — it does not shine and become most precious in God's sight.