Book 3, Chapter 4: Temperance

Of Questions concerning Temperance.

Temperance is a virtue, that moderates appetite or lust. And this moderation of appetite, stands in four things.

- 1. In the use of Riches. - 2. In the use of Meat and Drink. - 3. In the use of Apparel. - 4. In the use of Pleasures; wherein Recreations are to be considered.

Sect. 1.

Concerning the moderation of appetite in the use of Riches, there are two main Questions.

1. Question. How far a man may, with good conscience, proceed in the desiring and seeking of Riches?

The answer of this Question is the rather to be considered, because this doctrine rightly conceived and understood, serves greatly for the direction of the whole course of our lives to the end. Here therefore I will first set down the ground of the answer, and then the answer itself.

The ground of the answer, I propound in five Rules.

1. Rule. We must consider, that riches and goods, are of two sorts: some are necessary, some are more than necessary, which the Scripture calls Abundance.

Goods and riches are two ways necessary; necessary to nature, or necessary to the person of a man. Goods necessary to nature, are those, without which nature and life cannot be well preserved; and these are most needful. Necessary in respect of a man's person, are those goods, without which a man's state, condition, and dignity wherein he is, cannot be preserved.

Now riches more than necessary; I term those, without which both the life of man, and his good estate, may well be preserved. And whatever is besides them, is necessary. For example. To the calling of a Student, meat, drink, and cloth, are necessary in respect of nature; besides these, other things, as books, and such like, are also necessary for him, in respect of his condition and place.

2. Rule. Things and goods, are to be judged necessary and sufficient, not by the affection of the covetous man, which is uns[illegible]able, but by two other things; the judgment of wise and godly men, and the examples of sober and frugal persons.

3. Rule. We must not make one measure of sufficiency of goods necessary for all persons; for it varies, according to the diverse conditions of persons, and according to time and place. More things are necessary to a public man, than to a private; and more to him that has a charge, than to a single man.

4. Rule. That is to be judged necessary, which in some short time to come may be needful, though it have no present use. For example; the dowry that a father gives to his daughter at the day of marriage, though it be not presently needful, yet because in short time it may be necessary, therefore it is to be reputed among necessary goods.

5. Rule. We ourselves do often err in judgment, in determining of things necessary and sufficient for ourselves: and therefore when men seek things competent and necessary, they must always pray to God, to give them that, which he knows in his wisdom, to be meet and necessary, not prescribing a measure to him.

I come now to the answer of the Question, which is twofold.

The first is this. Man may with good conscience, desire and seek for goods necessary, whether for nature, or for his person, according to the former rules; but he may not desire and seek for goods more than necessary; for if he does, he sins. The reasons of this answer are these.

First (Deuteronomy 17:16-17), the commandment is given to the King, that has most need of abundance, that he should not multiply his horses or his silver or his gold. That which the King may not do, the subjects ought much less to do; and therefore they are not to multiply their goods. For this cause it is a great fault in subjects, remaining (as they be) subjects, to seek to attain to the riches of Princes. Again, Paul says (1 Timothy 6:8), Having food and raiment, let us be therewith content. Besides that, in the petition, Give us this day, &c. we crave but only bread for our substance, that is meet to preserve us for nature, in that calling wherein we serve God day by day. The prayer of Agur is, that God would give him food convenient for him, or (as the words signify) bread of his statute, that is, which God in his counsel had appointed and ordained for him (Proverbs 30:8).

Secondly, seeking of abundance is a hazard to the salvation of the soul, by reason of man's corruption. Therefore (Matthew 13), Riches are called thorns, that choke the word of God sown in the heart. And (1 Timothy 6:9), They that will, that is desire to be rich, and content not themselves with things necessary, fall into the snare of the Devil.

Thirdly, seeking of abundance, is a fruit of diffidence in the providence of God. Now all fruits of unbelief must be cut off; we must not therefore desire more than necessary.

In the next place, for the better clearing of this doctrine, the objections of covetous men are to be answered.

Object. 1. Good things are to be sought for; but abundance is a good thing, and a blessing of God. Ans. Good things are of two sorts. Some are simply good, that is to say, good both in themselves and to us; as remission of sins, holiness, righteousness, and life everlasting in the kingdom of heaven, and such like: these may we desire, and seek for. Some again, are good only in part, which though they be good in themselves, yet are not always good to us. Of this kind is abundance of riches, and store of wealth more than necessary for nature and person. For which cause, riches in abundance, are as the knife in the hand of a child, likely to hurt, if it be not taken away; because they are (in some men) occasions of sin, unless God in mercy prevent and hinder them. And for ourselves, what know we, whether God will keep and preserve us from sin, when we seek and labor for abundance?

Object. 2. It is the promise of God, that riches and treasures shall be in the house of the just (Psalm 112:3).

The answer is two-fold. First, riches in Scripture sometimes signify only things sufficient and competent, and of them is that place to be understood. To this purpose David says, that a small thing, that is, a competent and mean portion, though but very little, is to the just man better than great riches to the wicked and mighty (Psalm 37:16). And whereas David in another place affirms, that nothing shall be wanting to them that fear God (Psalm 34:9), and again, They which seek the Lord shall want nothing that is good: the places are to be understood with exception of the cross and correction, in this sort; that they shall have competency, unless the Lord intend to chastise and correct them by want. Secondly, if by riches David there means abundance, the words must be understood with this condition; if they be for their good. For so all promises of temporal things must be limited with exception, partly of God's glory, kingdom, and will, and partly of our good and salvation.

Object. 3. We must do good to the poor, to the Church, to the common wealth, and we must also leave somewhat to posterity. I answer: we may not do evil that good may come thereof. Again, every man is accepted of God, according to that he has, and not according to that he has not, if there be a ready mind (2 Corinthians 8:12). And the end of a man's calling, is not to gather riches for himself, for his family, for the poor; but to serve God in serving of man, and in seeking the good of all men; and to this end, men must apply their lives and labours.

Object. 4. We are called to imitate the ant (Proverbs 6 and 13), which gathers in one season, for her relief in another. The ant gathers in summer, only things necessary; she does not, by the instinct of nature, seek superfluity and more than is necessary.

This doctrine serves to direct and inform almost all the world, to beat down the wicked practice of the usurer, and to teach every one of us, to moderate our care in things pertaining to this life.

The second part of the answer is this: If God give abundance, when we neither desire it, nor seek it, we may take it, hold and use it as God's stewards. Abraham and Joseph of Arimathaea, are commended for their riches, and yet they obtained them not by their own seeking, and moiling, after the manner of the world; but walking in their callings, God in his providence blessed and multiplied their wealth. For further proof of this answer consider but one only place (Acts 5:4), where Peter says to Ananias, When it remained, appertained it not to you? and when it was sold, was it not in your power? These words import thus much; that if we have possessions and abundance, we may with good conscience enjoy them as blessings and gifts of God.

Against this doctrine it is alleged first, that our Savior says, It is a hard thing for him that has riches, to enter into the kingdom of God (Matthew 19:23). The place is to be understood of them, that trust in their riches, as it is expounded (Mark 10:24).

Secondly, it is objected, we must forsake all and become Christ's disciples, by the commandment of Christ (Luke 14:26). A man must forsake all, not simply, but in regard of the daily disposition and preparation of his mind; and so a man ought to forsake the things that are dearest to him, because he must have his mind resolved to forsake them. Again, man must be content to part with all, not only in affection, but actually, when it comes to this point, that either he must lose them, or renounce Christ.

Thirdly, it is alleged, that riches are called unrighteous (Luke 16:9), Make you friends of unrighteous Mammon: therefore it seems we may not have them. Mammon, is called Mammon of iniquity, not because it is so in itself, but because it is so in the common use, or rather abuse of wicked men: and that in sundry respects. First, because it is commonly (though not always) unjustly gotten: for it is a hard thing to become rich without injustice. Secondly, it is made ordinarily, among sinful men, an instrument of many evils. Thirdly, evil gotten goods, are unjustly possessed, and no man can be truly termed rich, that unjustly possesses riches.

2. Question. How a man may, with good conscience, possess and use riches!

The answer to this question, I propound in four rules.

1. Rule. They which have riches are to consider, that God is not only their sovereign Lord, but the Lord of their riches, and that they themselves are but the stewards of God, to employ and dispense them, according to his will. Yes further, that they are to give an account to him, both for the having and using of those riches, which they have and use. This rule, is a confessed truth. In the petition, when we have bread in our houses and hands, yes which is more, in our mouths; when we are in the use of the creature, even then are we taught to say, Give us this day our daily bread, to signify, that God is our sovereign and absolute Lord, and that when we have the creatures, we have no use of them, unless he give it to us. Again, the commandment (Luke 16:2), Give an account of your stewardship; pertains to all men that have riches, though it be but meat and bread.

II. Rule. We must use special moderation of mind, in the possessing and using of riches, and be content with our estate, so as we set not the affection of our heart upon our riches (Psalm 62:10). If riches increase, set not your heart upon them; that is, place not your love and confidence in them; be not puffed up with pride and ambition, because you are rich (Luke 6:24). Woe be to you that are rich: that is, that put confidence in your riches (Matthew 5:3). Blessed are the poor in spirit. Now poverty of spirit is, to bear poverty with meekness, patience, and obedience, as a cross imposed by God. And in this sense, the rich man may be said to be poor in spirit, if he bestows not his love and confidence upon his wealth, but in affection of heart is so disposed, as if he were not rich, but poor. And this poverty is necessary even in the midst of wealth, because it will restrain the fury of the untamed and unruly affection. Again, Christ says (Matthew 10:39), He that loses his life for my sake, shall find it. Losing there mentioned, is not an actual losing, but (as before) a disposition or preparation of the heart to lose, for Christ's sake, (if need be) the dearest thing we have, that is our life. And again (Luke 14:26), If any man come to me, and hate not father and mother — yea and his own life also, he cannot be my Disciple. That place is not spoken of actual, but of habitual hatred. And this stands in a readiness and inclination of the heart to hate (if need be,) father and mother, yea our own life for Christ and the Gospel's sake. To this purpose the Apostle says, They that buy, must be as though they possessed not (1 Corinthians 7:30), that is, in respect of moderation of the affection, and the disposition of the heart. For otherwise, it is the law of nature, that he that buys must possess.

Example of this moderation of the affection, we have in Moses, who esteemed the rebuke of Christ, greater riches than the treasures of Egypt (Hebrews 11:26). And in David, who though he were a King, and a Lord in the earth, yet says of himself, that he was but a pilgrim and sojourner in it, as all his fathers were (Psalm 39:13). And he speaks this in respect of the affection of his heart, and moderation thereof, because he did not fix the same upon abundance. And of Paul, who professes in this manner, I have learned to be full, and to be hungry: in all things I am instructed, or entered in this high point of Christian practice, to be hungry and to be full (Philippians 4:12). In which text, two things are set down. First, that Christian moderation or contentment, is a high mystery; yes, that it requires much skill and art to know, how to be poor and how to be rich. Secondly, that himself was a learner of this art, and that he had been but entered and initiated into the knowledge thereof.

Now, that this moderation of mind may be learned and practiced, we must remember that two especial means are to be used. First, we must labor to be able to discern between things that differ (Philippians 1:10). How is that? by judging aright between riches temporal, and the true riches, that will make a man rich before God. This gift of discerning was in Moses, who upon a right judgment in this point, accounted the rebuke of Christ, greater riches, than the treasures of Egypt (Hebrews 11:26). In David, who says, that the Lord was his portion, when he was a King, and even in the midst of his riches (Psalm 119:57). In Paul, who esteemed the best things that were, but base, yes, dross and dung, that he might win Christ (Philippians 3:8). The second means of moderation is, to consider that we are in this world, as pilgrims and strangers (1 Peter 2:11), that the best of us brought nothing into the world, neither shall (when we die) carry anything out of it.

III. Rule. We must, upon the calling of God, forsake our riches, and all that we have in this world, not only in disposition of mind, but in deed.

The word of God teaches, that there be three cases, wherein a man is indeed to forsake all.

1. If he be extraordinarily and immediately called, to publish the Gospel to all nations. This was the case of the Apostles and Evangelists, who in regard of their calling, at least for use, forsook all that they had (Matthew 19:27).

2. In the case of Confession; when for professing the name of Christ, a man is deprived of them in the days of trial. Thus when our Savior says, Whoever he be that forsakes not all that he has, etc. (Luke 14:33), the words are spoken of all believers, in the case of Confession, when they are called by God to it; and therefore Saint Matthew explains it thus; Whoever etc. for my name's sake, he shall receive, etc. (Matthew 19:29).

3. When in the time of persecution, famine, or war, the necessity is so great, that it requires present relief, which can no other way be had, but by giving and selling the goods that a man has. In Psalm 112:9, the good man is said to disperse to the poor; this dispersing must not be understood of all times, but in case of extreme need. Again, when Christ says (Luke 12:33), Sell all that you have; this commandment must be limited: for a man is not bound to sell all at all times, but in the time of great and urgent necessity. Thus the Christians in the Primitive Church, in the days of imminent persecution, sold all their possessions (Acts 2). And so Paul acknowledges, that the Church of Corinth relieved the Church of Macedonia, even beyond their ability, in the days of extremity that was in that Church (2 Corinthians 8).

Here, another question may be moved; Whether a man may voluntarily, and of his own accord, give away all his goods, live upon alms, and give himself to fasting and prayer?

He may in Popish conceit give himself (in this sort) to voluntary poverty, which they hold to be lawful, and (which is more) a state of perfection. We on the contrary do answer, that this practice is in no sort lawful, unless a man have special calling and warrant from God so to do. For first, the law of nature sets down and prescribes distinction of possessions, and property of lands and goods, and the Gospel does not abolish the law of nature. Again, the same distinction and property, is allowable by the written law of God. Solomon teaches (Proverbs 5:15) that a man must let his waters flow out of his cistern, but he must keep the fountain to himself. And (Proverbs 10:22) it is the blessing of God to be rich, and he adds no sorrows to it. Men must not therefore voluntarily forsake their riches, and so bring sorrow to themselves. Besides that, Agur prays against poverty; Give me (says he) neither poverty, nor riches (Proverbs 30:8). David makes it a curse, to be a beggar (Psalm 109:10), and he never saw the righteous man's seed begging their bread (Psalm 36:25). Our Savior Christ bids him that had two coats, not to give both away, but one (Luke 3:11). And Paul says, It is a more blessed thing to give, than to receive (Acts 20:35). Therefore he bids every man to labor with his own hands, that he may need nothing: that is, that he may not need the relief and help of any man, or of anything (1 Thessalonians 4:11, 12).

But it is alleged to the contrary (Matthew 19:21), If you will be perfect, sell all. The words are a personal and particular commandment. For this young prince, whom Christ speaks to, was called to become a disciple of Christ, and to preach the Gospel (Luke 9:59). And the commandment is not given generally to all men, but particularly to him alone: and we cannot make a general rule of a special commandment or example. Again further, it was a commandment of special trial.

Secondly they allege (Matthew 10:9), Possess neither gold, nor silver, nor money in your purses. That commandment was temporal, and given to the disciples, but only for the time of their first embassage into Jury, as appears in verse 5, where Christ bids them not to go yet into the way of the Gentiles. And the commandments of their first embassage, were reversed afterward (Luke 22:36). Considering then that it belonged only to their first embassage, when they preached to the Jews, it was not given them for all times.

4. Rule. We must so use and possess the goods we have, that the use and possession of them, may tend to God's glory, and the salvation of our souls. Rich men must be rich in good works, and together with their riches, lay up a good foundation in conscience, against the evil day (1 Timothy 6:18).

For the better practicing of this rule, take these three cautions.

1. We must seek to have Christ, and to be in him justified and sanctified: and being in him, then shall we in him and by him, have the holy use of all that we have.

Some will say; Infidels have the use of riches. They have indeed, and they are to them the gifts of God: yet they so enjoy them, as that before God they are but usurpers. They be gifts of God in regard of God's giving, but they are abuses and thefts in regard of their receiving, because they receive them not as they ought. A father gives a gift to his child, upon condition that he shall thus and thus receive it; now the child steals the gift that is given him, and therefore has it not in that manner, that his father would he should have it. In like manner do Infidels steal and usurp the blessings of God, to which they have no just title, themselves being out of Christ, neither do they use them in that manner, which God requires, sanctifying them by the word and prayer (1 Timothy 4:5).

2. We ought to pray to God, that he would give us his grace, rightly to use our riches to his glory, and our own salvation. For riches and other temporal blessings, to sinful men that have not the gift to use them well, are dangerous, even as a knife in the hand of a child. They are thorns, and choke the grace of God, they keep those that trust in them, from entrance into the kingdom of heaven. Yes, they are the devil's snare, whereby he catches the wicked, and holds them in it at his will and pleasure.

3. Our riches must be employed to necessary uses. These are first, the maintenance of our own good estate and conditions; secondly the good of others, specially those that are of our family or kindred (1 Timothy 5:8): He that provides not for his own, and namely for them of his household, he denies the faith, and is worse than an Infidel. Thirdly, the relief of the poor, according to the state and condition of every man. Fourthly the maintenance of the Church of God, and true religion (Proverbs 3:9): Honor God with your riches. Fifthly, the maintenance of the commonwealth: Give tribute (says Paul) to whom tribute belongs (Romans 13:7). And give to God, says Christ, the things that are God's, and to Caesar, the things that are Caesar's (Matthew 22:21). Thus much touching the moderation of the appetite in the use of riches.

Sect. 2.

In the second place follow those questions, that concern the moderation of our appetite, in the use of meat and drink. Concerning which, there are principally two; the answer to the first whereof is the ground of the second.

1. Question. Whether there be any difference in the use of meats and drinks, now in the times of the New Testament?

There is a distinction and difference of meats, to be observed in sundry respects.

1. In respect of man, for health's sake. Paul counsels Timothy; Drink no more water, drink a little wine (1 Timothy 5:23). In which it is plain, that there is a distinction of meats approved and commended for man. For every kind of food fits not every body: meats therefore are to be used with difference. Man was not made for meat, but meat for man.

2. In respect of scandal. Some are not to be used at some time, and some are at the same time to be eaten. Thus Paul professes, that rather than he would offend his brother, he would eat no flesh while the world endures (1 Corinthians 8:13). And in Romans 14 he disputes the point at large, touching the distinction of meats, that is to be observed, in regard of offending them that are weak.

There is a distinction to be made, in respect of civil and politic order; when for the common good of societies, certain kinds of meats for certain seasons of the year are forbidden. Thus in our commonwealth, there are appointed days of flesh, and days of fish, not in respect of conscience, but in regard of order, for the common good of the country.

There is a difference of meats, which arises upon the bond of conscience, so as it shall be a sin to use or not to use this or that meat. Touching this difference; Before the flood, the Patriarchs (in all likelihood) were not allowed flesh, but only herbs, and the fruit of the ground (Genesis 1:29). After the flood, flesh was permitted, but blood forbidden (Genesis 9:3, 4). From that time there was commanded a distinction of meats, whereof some were clean some unclean; which distinction stood in force till the death of Christ, and that in conscience, by virtue of divine law. But in the last days, all difference of meats in respect of obligation of the conscience, is taken away; and a free use of all is given in that regard.

This the Scripture teaches in many places (Acts 10:15): The things that God has purified, pollute you not. Peter in these words teaches, that all meats in the new Testament in regard of use, were made clean by God, and therefore that no man by refusal of any kind of meats, should think or make them unclean. Again (Romans 14:17): The kingdom of God is not meat or drink, but righteousness, peace and joy in the Holy Ghost. For whoever in these things serves Christ, is acceptable to God and approved of him. Hence it appears, that in the Apostle's judgment, meat and drink does not make any man accepted of God, whether he uses or uses it not, but the worship of God is it that makes man approved of him. To the same purpose it is said (1 Corinthians 8:8): Meat does not commend us to God. Again (Colossians 2:16): Let no man condemn you in meat and drink, &c. Verse 20: If you be dead with Christ, why as if you lived in the world, are you burdened with traditions, as Touch not, Taste not, Handle not? All which perish with the using. Here, Paul would not have the Colossians burdened with rites and traditions concerning meats, so as if they used them not, they should incur the blame and condemnation of men: but he would have them to use them freely and indifferently. And his reason is double; first, because they were now freed in conscience, from the bond of the Ceremonial law touching meats; and therefore they were in conscience much more freed from men's laws. Secondly, because these traditions are not the rules and commandments of God, but the doctrine and precepts of men. Furthermore, Paul in (1 Timothy 4:3) foretells, that there should be many in the latter days, that should command to abstain from meats. To which place the Papist answers, that that was, because such persons taught, that meats were unclean by nature. But the words are simply to be understood, of meats forbidden with obligation of the conscience; and the text is general, speaking of the doctrine, not of the persons of those men; nor in civil respects, but in regard of the bond of conscience. Lastly, it is a part of Christian liberty, to have freedom in conscience, as touching all things indifferent, and therefore in regard of meats.

To this doctrine, some things are opposed, by them of contrary judgment.

*Object. 1.* Princes do make laws, and in their laws do forbid meats and drinks, and they must be obeyed for conscience sake (Romans 13:5).

*Ans.* They do so; but all these laws are made, with reservation of liberty of conscience, and of the use of that liberty to every person. But to what end then (will some say) are laws made, if they be made with reservation? *Ans.* The scope of them is, not to take away, or to restrain liberty, or the use of liberty in conscience, but to moderate the overcommon and superfluous outward use. As for that text (Romans 13:5): It is to be understood for conscience sake, not of the law of the Magistrate, but of the law of God, that binds us to obey the Magistrate's law.

*Object. 2.* There was blood and things strangled forbidden, in the council at Jerusalem, after Christ's ascension (Acts 15). *Ans.* It was forbidden only in regard of offence, and for a time, so long as the weak Jew remained weak, not in regard of conscience. And therefore afterward Paul says, that all things even blood itself was lawful, though not expedient in regard of scandal (1 Corinthians 6:12). And to the pure all things are pure (Titus 1:15).

*Object. 3.* Papists make laws, in which they forbid some meats, only to restrain concupiscence. *Ans.* Then they should forbid wine, as well as flesh. For wine, spices, and some kinds of fish, which they permit, are of greater force to stir up lust, than the use of flesh. And hence it is, that Saint Paul exhorts men not to be drunk with wine, wherein is excess (Ephesians 5:18). Again, I answer, that lust may be restrained by exhortation to temperance, without prohibitory laws for the obligation of the conscience, which are flat against Christian liberty.

Upon this answer a further question may be made.

Whether a man may with good conscience eat flesh at times forbidden?

*Ans.* There are two kinds of eating; eating against the law, and besides the law.

Eating against the law is, when a man eats, and by eating hinders the end of the law, contemns the authority of the law-maker, frustrates the law itself, and withal, by his eating, gives occasion to others to do the same. This eating is a flat sin against the fifth commandment. For it is necessary, that the Magistrate's laws should be obeyed in all things lawful (Hebrews 13:17). The master and the parent, must be obeyed in all lawful things, much more the laws of Magistrates.

Eating beside the law, is, when a man eats that, which the law mentions and forbids, but not hurting the law. And that a man may thus eat, sundry cautions are to be observed. 1. This eating must be upon just cause in a man's own self. 2. It must be without contempt of the lawmaker, and with a loyal mind. 3. It must be without giving offence to any, by his bad example. 4. When it does not hinder the main end of the law.

When the eater does subject himself to the penalty, voluntarily and willingly, in this eating, there is no breach in conscience, neither is it a sin, to eat that which the law forbids. For man has free liberty, in conscience, to eat that which he does eat. Now, if he use his liberty, and hurt no law, observing these cautions, his eating is no sin. For example. It was God's law, that the Priests only should eat the shew-bread. Now David upon a just cause in himself, (all the former cautions observed) eats the shew-bread and sins not; because his conscience was free in these things; and therefore David's eating was not against the Law, but only beside the law.

Question 2. How we may rightly use meats and drinks, in such sort as our eating may be to God's glory, and our own comfort?

That we may so do, some things are to be done before we eat, some in eating, and some after our eating.

§ect. 1.

The thing that is to be done before our eating, is the consecration of the food, that is, the blessing of the meats which we are to eat (1 Timothy 4:5), every creature of God is sanctified by the word of God, and prayer. By sanctification there, is not meant that, whereby we are sanctified by the Holy Ghost: neither that, whereby the bread and the wine is hallowed in the Sacrament of the supper. But it is this; when we are assured, that the creature is made so free, and lawful to us, in respect of our use, that we may eat it freely, and with good conscience. By the word of God, Paul means the word of creation, mentioned in (Genesis 1:28-29) and repeated (Genesis 9:3), as also the word of God touching the liberty of conscience, namely that to the pure all things are pure (Titus 1:15). It is further added, and prayer, that is prayer grounded upon the said word of creation, and the doctrine touching Christian liberty; whereby we pray for grace to God, that we may use the creatures holily to his glory.

The reasons, why this sanctification of our meat is to be used, are these. First, that in the use of it, we may lift up our hearts to God, and by this means, put a difference between ourselves and the brute beasts, which rush upon the creatures, without sanctifying of them. Secondly, that we may be admonished thereby, touching the title we have to the creatures, which being once lost by the fall of Adam, is restored to us again by Christ. Thirdly, that it may be an assured testimony to our hearts, that we may use the creature with liberty of conscience, when we do use it. Fourthly, that we may be sanctified to the use of the creature, as it is sanctified to us, to the end, that we may use it with temperance, and not abuse it. Fifthly, that when we use the creature, we may depend on God for the blessing of it, to make it our nourishment. For no creature can nourish of itself, but by God's commandment, who as David says (Psalm 145:16), opens his hand, and fills all things living of his good pleasure. And in bread, we must not consider the substance only, but the staff, which is the blessing of God upholding our bodies. Sixthly, that we may not grow to security, forgetfulness, and contempt of God, and so to profaneness in the use of our meats and drinks, as the Israelites did; which sat down to eat and drink, and rose up to play.

Now besides these reasons, we have also the examples of holy men. This blessing of the meat, was so known a thing of ancient times, that the poor maids of Ramath-zophim, could tell Saul, that the people would not eat their meat, before the prophet came, and blessed the sacrifice (1 Samuel 9:13). Christ in his own family, would not eat of the five loaves and two fishes, till he had looked up to heaven and given thanks (Mark 6:41). Paul took bread in the ship, and gave thanks in the presence of all that were with him (Acts 17:35).

The use of the first point is as follows. First, by this doctrine, all persons are taught, but specially governors of others, as masters of families and parents; never to use, either meats or drinks or any other blessing, that they receive at the hands of God, but with praise and thanksgiving. For this which is said of meats and drinks, must be enlarged also to the use of any benefit, blessing, or ordinance, that we take in hand, to use or enjoy. Second, though we do not simply condemn, but allow of hallowing of creatures, yet we detest Popish consecration of salt, cream, ashes, and such like. First, because Papists hallow them for wrong ends, as to procure by them remission of sins, to drive away devils, etc. Secondly, because they sanctify creatures without the word; yes, though they do it by prayer, yet it is prayer without the word, which gives no warrant thus to use the creatures, or to these ends; and therefore of the same nature with magical enchantments. Thirdly, if the creature must be sanctified for our use, before we can use it, then we ourselves must be sanctified both in soul and body, before we can be fit for the use and service of God. Look as the creature, by the hand and providence of God, is presented before us to serve us; so must we being strengthened and nourished by the same give up ourselves, souls, and bodies, to serve and honor him. Yes, our sanctifying of the creature to our holy use, should put us in mind of sanctifying ourselves to his glory. So soon as the Prophet Isaiah was sanctified by God to his office, then he addressed himself and not before, and said, Lord, I am here (Isaiah 6:8), and so we ourselves, before we can perform any acceptable duty to God, must be purged and cleansed. The sons of Aaron would not do this honor to God, by sanctifying his name before the people, and therefore God glorified himself in their death, and temporal destruction (Leviticus 10:2). And when Moses the servant of God, failed in the sanctification of his name, by the circumcision of his son; God's hand was upon him to have destroyed him. This point is duly to be observed of all, but principally of such as are appointed to any public office; if they will serve God therein with comfort and encouragement, they must first labor to be sanctified before him, both in their souls and bodies.

§ect. 2.

I come now to the second thing, required for the right and lawful use of meats and drinks, namely, a Christian behavior while we are in using them.

For the better understanding whereof, we are to consider two points. First, what we may do; and then, what we must do in using the creatures.

1. Touching the former. We may use these gifts of God, with Christian liberty: and how is that? Not sparingly alone, and for mere necessity, to the satisfying of our hunger, and quenching of our thirst, but also freely and liberally, for Christian delight and pleasure. For this is that liberty, which God has granted to all believers. Thus we read, that Joseph and his brethren with him, did eat and drink together of the best, that is, liberally (Genesis 43:34). And to this purpose David says, that God gives wine, to make glad the heart of man, and oil to make the face to shine, as well as bread to strengthen the body (Psalm 104:15). And the Lord threatens to bring a punishment upon his people (Haggai 1:6), in that he would give them his creatures indeed, but such a portion of them, as should only supply their present necessities, and no more. "You shall eat," says he, "but you shall not have enough: you shall drink, but you shall not be filled." Again, we read that Levi the Publican, made our Savior Christ a great feast in his own house (Luke 5:29). At the marriage in Cana a town of Galilee, where Christ was present, the guests are said, according to the manner of these countries, to have drunk liberally (John 2:10). And at another place, in supper time, Mary is said to have taken a box of precious and costly ointment, and to have anointed his feet therewith, so as the whole house was filled with the savor of the ointment (John 12:3). Judas indeed thought that expense which she had made superfluous, but Christ approves of her act, and commends her for it.

I add further, that by reason of this liberty purchased to us by Christ, we may use these and the like creatures of God, with joy and rejoicing. This is the profit that redounds to man, in the use of them, that he eat and drink, and delight his soul with the profit of his labors (Ecclesiastes 2:24). The practice hereof we have in the Acts, ch. 2, v. 46, where they of that church that believed, are said to eat their meat together with gladness, and singleness of heart. And yet this rejoicing in the creatures, must be limited with this clause; that it be, in the Lord: that is to say, a hurtless and harmless joy, tending to the glory of God, and the good of our neighbor. This condemns the common practice of the world, who solace and delight themselves in the use of God's creatures, but so, as with their joy is joined the ordinary traducing of the magistrate, minister, and those that fear God, and will not run with them to the same excess of riot (1 Peter 4:4).

2. The second point is, what we must do, when we take the benefit of God's creatures; a matter of great consequence in the lives of men. And it is this, that we use our liberty in the Lord, and whether we eat or eat not, we must do both to the Lord (Romans 14:6). This is done by laboring, both in eating, and in abstinence, to approve the same to God, to his saints, and to our own consciences. Wherein appears a manifest difference between the wicked and the godly man. For the one, when he eats or drinks, he does it in the Lord, and to the Lord; the other, does it not to the Lord, but to himself, that is, to the satisfaction and contentment of his own carnal delight and pleasure.

That a man may eat to the Lord, there are four things distinctly to be observed.

1. That in our eating, we practice justice. Solomon says, "The bread of deceit, that is, gotten by unlawful means, is sweet to a man: but afterward, his mouth shall be filled with gravel" (Proverbs 20:17). And Paul gives a rule to the church of Thessalonica, that every man should eat his own bread: that is, the bread which is procured and deserved, by his own just and honest labor (2 Thessalonians 3:12). This first thing, serves to check a number of men, that live in the daily practice of injustice, by spending their goods in good fellowship, at taverns and tippling houses, neglecting (in the mean while) the maintenance of their own charge, by following their honest labor; and by this means, do even rob their families, of their due and right.

2. That we may eat to the Lord, we must practice love and charity in our eating. How is that?

First, we must give offence to no man whatever. "It is good," says Paul, "neither to eat flesh, nor to drink wine, nor any thing, whereby your brother stumbles, is offended, or made weak" (Romans 14:21).

Secondly, in our eating we must have respect of the poor. Thus Nehemiah exhorts the Jews that were mourning for their sins, to be cheerful, to eat of the fat, and drink the sweet, and send part to them, for whom none was prepared: that is, to them that were poor (Nehemiah 8:10). And the prophet Amos, inveighs against some of the princes of Israel, who drank wine in bowls, and anointed themselves with the chief ointments, and were not sorry for the affliction of Joseph: that is, did not relieve the poor brethren, that were led captive, and wanted food and maintenance (Amos 6:6).

3. We must use our meat in sobriety. Sobriety is a gift of God, whereby we keep a holy moderation in the use of our diet. "When you sit to eat, etc., consider diligently, what is set before you, and put the knife to your throat," that is, be very careful and circumspect in taking your food, bridle your appetite, take heed you do not exceed measure (Proverbs 23:1, 2).

If it be asked, what rule of moderation is to be observed of all, whether they be men or women, young or old?

I answer. First, one man's particular example, must not be a rule of direction to all. In the East countries, we read, that men have lived, and do yet live a great time with a little; for example with parched corn and a cake. Now this example of theirs, is no rule to us that live in these parts. For their country is hotter than ours, and therefore less might serve them than us: we are hot within, and so our appetite is the more strong. Again, in eating we may not judge or condemn him that eats more, or less, than we ourselves, because his eating is no rule to us in this case.

Secondly, a man's own appetite is not to be made a rule of eating for others. For a man must not eat so long as his stomach craves meat, lest he fall into the sin of gluttony (Romans 13:13). And this sin is noted by our Savior Christ to have been in the old world, in the days of Noah (Matthew 24:38), when they gave themselves to eating and drinking like the brute beasts: for so the word signifies.

If then neither example nor appetite may rule our eating, what be the right rules of Christian moderation in this behalf?

That we may not exceed measure, we must keep ourselves within these limits.

First, our food must not go beyond the condition, place, ability, and maintenance that God has given us. John the Baptist being in the wilderness, contented himself with very mean fare, agreeable both to the manner of that country, and to his own calling and condition of life. His meat was locusts and wild honey (Matthew 3:4).

Secondly, it must be framed to the order and difference of time and place. Against this rule the rich glutton offended, who fared deliciously every day, without any difference of time or place (Luke 16). Solomon pronounces a woe to that land whose princes eat in the morning (Ecclesiastes 10:16). Saint Paul notes it a fault in a minister to be given to wine (1 Timothy 3:3), that is, a common tipler, and one that loves to sit by the wine morning and evening, day by day.

Thirdly, every man must eat and drink so much as may serve to maintain the strength of his nature, of his body and mind, yes so much as may serve to uphold the strength of grace in him. Solomon the King of Israel would have all princes to eat in time, for strength, and not for drunkenness (Ecclesiastes 10:17). Isaiah notes it as a judgment of God upon men when they use feasting and mirth, and have not grace to consider the works of God (Isaiah 5:12). Our Savior would have all men so to eat and drink that they may be the fitter to watch and pray (Luke 21:34, 36). And the Apostle Paul exhorts men not to be drunk with wine wherein is excess, but to be filled with the Holy Ghost (Ephesians 5:18). His meaning is that men ought so to eat and drink that their bodies, minds, and senses may not be made thereby more heavy, but rather more lightsome and able to perform their duties to God and man. For if they so eat as that thereby they be hindered in this behalf, they are guilty of excess and riot, which is greatly displeasing to God and offensive to men. This rule serves to admonish some persons who (as the proverb is) are good forenoon-men but bad afternoon-men, because in the morning they be sober, but for the most part overcome with drink after dinner.

Every man must eat his meat in godliness. This is indeed to eat to the Lord, and it may be done by observation of these rules.

First, by taking heed of the abuse of any creature appointed for food, by intemperance. This abuse holy Job suspected in his sons while they were a-feasting, and therefore he sent day by day and sanctified them, and offered up burnt offerings to God according to the number of them all (Job 1:5).

Secondly, by receiving the creatures as from the hand of God himself. For this very end did God, by express word, give to Adam every herb bearing seed which was upon the earth, and every tree wherein was the fruit of a tree bearing seed for his meat, that he might receive it as God had given it to him from his own hand (Genesis 1:29). Thus Moses said to the Israelites touching Manna: "This is the bread which the Lord has given you to eat" (Exodus 16:15). This David acknowledged saying, "You give it them and they gather it, you open your hand and they are filled" (Psalms 104:28 and 145:15). The Lord upbraids Israel with this fault by the prophet Hosea: "She did not acknowledge that I gave her corn, and wine, and oil, and multiplied her silver and gold" (Hosea 2:8). Yes, it is noted as an argument of God's love to Israel by the prophet Joel that he sent them corn, wine, and oil, that they might be satisfied therewith (Joel 2:19).

By this duty are justly to be reproved the careless and godless behaviors of sundry persons who (with the swine) feed upon the creatures of God, but never lift up their eyes or hands to him of whom and from whom they do receive them. The very brute beast can teach them a better lesson. For (as David says) the lions roaring after their prey do seek their meat from God (Psalms 104:21). Yes, the heavens and the earth, and all that are in them, do always depend upon his providence, and are altogether guided and directed by him (Job 38). And shall not man much more have an eye to his Creator, and wholly depend upon him for all blessings, from whom he receives life and breath and all things?

Thirdly, we must receive these creatures from God our Father as tokens of our reconciliation to him in Christ. So says Saint Paul, "Giving thanks always for all things to God even the Father, in the name of our Lord Jesus Christ" (Ephesians 5:20). Thus we hold and receive God's blessings, and he that holds and receives them otherwise is a usurper, and not a right and lawful possessor of them.

Fourthly, we must learn to be content with that portion that God assigns to us, be it never so small, and withal labor to see the goodness of God even in the meanest fare that may be. Our table is (as it were) a lively sermon to us of God's special providence over our bodies. For first, in reason, dead flesh should rather kill us than give us nourishment, and yet by his blessing and providence it continues life and strength. Again, both we and our meat are but perishing, and therefore when we feed thereon it may serve to stir us up to seek for the food of the soul that nourishes to life everlasting (John 6:27). Furthermore, look as every creature serves for our use, even so should we ourselves consecrate ourselves to God, and serve him both with our souls and bodies, as before has been showed.

Sect. 3.

The third and last point is what we are to do and how to behave ourselves after our meat. This Moses teaches the Israelites (Deuteronomy 8:10): "When you have eaten and filled yourself, you shall bless the Lord your God." This praising or blessing of God stands in two things.

First, in a holy remembrance, that God has given us our food. For being once filled, we must take heed, we forget not God, who has opened his hand, and plenteously refreshed our bodies with his creatures (Deuteronomy 8:11).

Secondly, we must make conscience, in lieu of thankfulness to God, to employ the strength of our bodies in seeking his glory, and walking according to all his laws and commandments. Whether you eat or drink, or whatever you do, do all to the glory of God (1 Corinthians 10:31). We may not live idly, and give ourselves to riot and gaming, but labor to serve God and our country, in some profitable course of life, least it be said of us, as it was once of the old Jews, that we sit down to eat and drink, and rise up to play.

To this I add one thing further, that when we have eaten to our contentment, and something remain, care must be had to reserve it, and not to cast it away. For this purpose, we have the example of Christ, who commands to gather up the broken meat that remains, that nothing be lost (John 6:12). The reason is, because these relics and fragments, are part of the creatures; yes they are as well God's good creatures, as the rest were, and must be preserved to the same use.

Now if these may not be abused, or lost, much less ought the gifts of the mind, which are greater and far more precious, be suffered to miscarry, but rather to be preserved and increased. A good lesson for such, as have received any special gifts of nature, or grace from God; that they misspend them not, or suffer them to perish, but carefully maintain them to the glory of God, and the good of others.

To conclude this Question, we are all to be exhorted to make conscience of this duty, to use the good blessings of God in such sort, as they may always tend to the honor of the giver, avoiding all excess and riot.

Reasons to move us hereunto, may be these. 1. Excess destroys the body, and kills even the very natural strength and life thereof. 2. It brings great hurt to the soul of man, in that it annoys the spirits, it dulls the senses, it corrupts the natural heat, and good temper of the body. Now these things being the helps, and next instruments of the soul, if they be once corrupted and decayed, the soul itself will at length, be brought to the same pass. 3. Let this be considered, that a Woe belongs to them, that eat and drink immoderately (Isaiah 5:11). And for this very sin, the Lord led his own people into captivity (v. 13). Yes the drunkard and the glutton, shall become poor (Proverbs 23:21). And both shall equally, with their pomp and excess, descend into Hell (Isaiah 5:14). 4. We should be willing to part from all for Christ's sake, much more from our excess; and shall we think it possible for a man to forsake all, even his own life, that will not forsake excess and intemperance, in the use of God's creatures?

It will be said of some, we are not drunken, though we drink much. Ans. It is a policy of the Devil, to delude men withal, when he persuades them, that much drinking is not amiss, if a man be not overtaken therewith. For it is a sin to live and sit daily by the wine, to be always bibbing and sipping. We know not when or where we shall die, and we are commanded to watch over our hearts, that we be not overcome with surfeiting and drunkenness. What a madness then is it, to give over ourselves to such immoderate excess; whereby we are utterly disabled from these, and all other duties of godliness?

Sect. 3.

In the third place, we come to those Questions, that concern the moderation of our appetite in the use of apparel. And of this kind there be two principal Questions; the former of them, being nothing else, but an introduction to the latter.

1. Question. Whether ornaments of gold, silver, precious stones, silks and velvets, &c. may not lawfully be used?

Ans. There is a lawful use of these things, yet not in all, but only in them to whom they belong. Reasons of the Answer are these.

1. Gold and silver, &c. are the gifts of God, and serve not only for necessity, but for ornament and comeliness.

2. We have the examples of sundry persons in Scripture, which do warrant the use of these creatures, and blessings of God. Abraham by his steward sends to Rebecca a golden ornament, or earring, of half a shekel weight, and two bracelets of ten shekels weight of gold (Genesis 24:22). And it is said, that when she received it, she wore the jewel of gold in her forehead, and the bracelets upon her hands (v. 47). Joseph being advanced in Pharaoh's Court, had the signet of Pharaoh put upon his hand, and a chain of gold about his neck, and was arrayed in fine linen; all which were the ornaments of princes in those countries (Genesis 41:42). Again, all the Israelites did wear earrings of gold, which afterward they took off from their ears, and gave them to Aaron, to make thereof the golden calf (Exodus 32:3). And they are not blamed for wearing them, but because they put them to idolatrous uses. So it is said of king Solomon, that he had silver in such abundance, that, according to his state, he gave it in Jerusalem as stones (2 Chronicles 9:27). And Christ speaks of the royalty of Solomon, as of a rare and excellent thing, which himself approved, however he prefers the glory of the lilies of the field before it (Matthew 6:29). The daughter of Pharaoh is said to be brought to Solomon, in a vesture of gold of Ophir, that is, in a garment of the finest beaten gold (Psalm 45:10). All these examples do show thus much, that there is a lawful use of these things in them to whom they appertain.

Against this doctrine, some things are objected.

Object. 1. In some places of Scripture, women are forbidden to wear costly apparel and gold. For Paul wills Timothy, that the women array themselves in comely attire, not with braided hair, or gold, or pearls, or costly apparel (1 Timothy 2:9). And to the same purpose Peter speaks (1 Peter 3:3).

Ans. First; these ornaments, are not by Paul and Peter simply forbidden but the abuse of them in riot and excess. For persons that were in those times called, were of meaner estate; and the churches in the days of the Apostles, consisted (for the greater part) of poor, base, and mean men and women (1 Corinthians 1:28). These things therefore are forbidden them, because the use of gold and precious ornaments, is nothing else but mere riot, in those that are but of a mean condition. Secondly I answer, that the Apostles in the places alleged, do reprove a great fault, which was common and ordinary in those days. For men and women desired, and affected the outward adorning and trimming of their bodies, accounting the outward ornament, which consisted of gold, pearl, and costly apparel, to be the principal — whereas indeed the chief ornaments of a Christian, should be the virtues of modesty and humility, seated in the mind, and testified in the outward carriage.

Object. 2. The Prophet Isaiah condemns these things in particular. For it seems, that he had viewed the wardrobes of the ladies of the court in Jerusalem (chapter 3:18, etc.) where he makes a catalogue of their special attires and ornaments, and pronounces the judgments of God against them all.

Ans. Some of the ornaments, which the Prophet there mentions, are indeed mere vanities, that were of no moment, and served to no necessary or convenient use or end at all. Again, others of them, were in themselves things lawful, and the Prophet does not condemn them at all, as they have meet and convenient use: but he condemns them in this regard, because they were made the instruments and signs, of the pride, wantonness, vanity, and lightness of those women. The truth of this answer will appear, if we consider the 16th verse of that chapter, where the prophet shows, what his drift was in speaking of those things; not to condemn all ornaments, but the pride of the daughters of Jerusalem, and their haughtiness and wantonness, testified by diverse particular behaviors there mentioned. Again, some of the things there named, were the like, if not of the same kind, with those which Abraham sent to Rebecca, and which she did wear (Genesis 24:22). And therefore we may not think, that the Prophet intends to condemn all things there specified, but only the abuse of them, as they were then misapplied to wrong ends, and served to proclaim to the world, the pride and wantonness of the hearts of that people.

2. Question. What is the right, lawful, and holy use of apparel.

Answ. In the use of apparel, two things are to be considered: the preparation of it, when it is to be worn; and the wearing, when it is prepared.

Section 1. In the right preparation of our apparel, two rules are propounded in Scripture, for our direction.

1. Rule. Our care for apparel, and the ornaments of our bodies, must be very moderate. This our Savior Christ teaches at large (Matthew 6, from the 28th to the 31st verse) where, commanding men to take no thought for apparel, he forbids not all care, but the curious and immoderate care. The reason is added, because they which walk in their callings, and do the duties thereof with diligence, shall have, by God's blessing, all things needful provided and prepared for them. He that dwells in a borrowed house, will not fall a trimming of it, and suffer his own hard by, to become ruinous. In like manner, our body is the house of our soul borrowed of God, and by him lent to us for a time; and we are but his tenants at will: for we must depart out of it at his commandment. And therefore our greatest care must be employed upon our souls; and the other which concerns the adorning of our body, must be but moderate. Again, God in his providence, clothes the very herbs of the field, therefore much more is he careful for man. And Paul says, if we have food and raiment, we must therewith be content (1 Timothy 6:8), that is, if we have food, and raiment necessary for us and ours, we ought to quiet our hearts, and have no further care for our apparel.

It will be said, how shall we know what is necessary?

Answ. A thing is necessary two ways: first, in respect of nature, for the preservation of life and health: secondly, in respect of place, calling, and condition, for the upholding and maintenance thereof. Now we call that necessary raiment, which is necessary both these ways. For example: that apparel is necessary for the scholar, the tradesman, the countryman, the gentleman; which serves not only to defend their bodies from cold, but which belongs also to the place, degree, calling, and condition of them all.

If it be asked, who shall determine and judge, what is necessary to these persons and purposes? I answer. Vain and curious persons are not to be competent judges hereof; but in these things, we must regard the judgment and example of modest, grave, and frugal persons in every order and estate; who upon experience and knowledge, are best able to determine, what is necessary, and what is not. Again, though we must not seek for more than necessary apparel; yet if God of his goodness, give us ability to have and maintain more, we must thankfully receive it, and become good stewards of the same, for the good of men.

But some will say; it seems, that we ought not to keep abundance, when God gives it, because we may not have above one coat. For John gives this rule (Luke 3:11), let him that has two coats, give to him that has none. Ans. John's meaning must needs be this; he that has not only necessary raiments, but more than necessary, he must give of his abundance to them that want. For otherwise, his rule should not agree with Christ's own practice, who had himself two coats, an inner and an upper garment, which he kept and wore. Nor with Saint Paul's, who had both a cloak and a coat.

This rule discovers the common sinful practice of many men in the world. The greater sort of men are exceedingly careful, by all means and ways, to follow the fashion, and to take up every new fangled attire, whenever it comes abroad. A course flat contrary to Christ's doctrine, which commands an honest care only for necessary ornaments, and condemns the contrary, and that upon special reason; because this inordinate and affected care, is commonly a great pick-purse. It fills men's heads and hearts with vain and foolish thoughts: it makes them wastefully to abuse the blessings of God given to them, whereby they are disabled, from helping others that are in need. Whereas, the first and principal care, ought to be for the adorning of the soul with grace, and putting on the Lord Jesus; and this is it, which will yield more comfort to the mind and conscience, than any external formality to the outward state of man.

2. Rule. All apparel must be fitted to the body, in a comely and decent manner; such as becomes holiness (Titus 2:3).

If it be here demanded, How we should thus frame and fashion our attire? The answer is, by observing the rules of decency and comeliness, which are in number seven.

First, that it be according to the sex: for men must prepare apparel for men, women for women. This rule is not ceremonial, but grounded upon the law of nature, and common honesty. Deuteronomy 22:5: The woman shall not wear that which pertains to the man, neither shall a man put on women's raiment: for all that do so, are abomination to the Lord your God.

Secondly, our apparel must be made according to our office; that is, such as may be fit and convenient for us, in respect of our calling: that it may not hinder or disable us, in the performance of the duties thereof. Whereupon comes justly to be condemned the kind of apparel, (specially of women) that is used in this age. For it makes them like to an image in a frame, set bolt upright; whereby it comes to pass, that they can not go well, and with ease or convenience, about any good business, but must of necessity either sit, or stand still.

Thirdly, our attire must be according to our ability, and maintenance, either in lands or in goods and substance. We must (as the common proverb is) shape our coat according to our cloth, that so we may not be in want, but have sufficient wherewith to maintain our families, and to relieve the poor. Which also serves to condemn the sin of many persons, who lay upon their backs, whatever they can scrape and gather together; in the mean while, neglecting the honest maintenance of their own estates for time to come, and the necessary relief of them, that are in distress and want.

Fourthly, it must be answerable to our estate and dignity, for distinction of order and degree in the societies of men. This use of attire, stands by the very ordinance of God; who, as he has not sorted all men to all places, so he will have men to fit themselves and their attire, to the quality of their proper places, to put a difference between themselves and others. Thus we read, that Joseph being by Pharaoh set over all the land of Egypt, was arrayed with garments of fine linen, and had a golden chain put upon his neck, to put a difference between him and the inferior princes of Pharaoh (Genesis 41:42). Thus in ancient times, the captains and chief of the armies, did wear fine garments of divers colors of needle work, to distinguish them from others (Judges 5:30). Thus in kings' courts, they went in soft raiment, and the poorer people in baser and rougher attire (Matthew 11:8). By which it appears, that many in these days do greatly offend. For men keep not themselves within their own order: but the artificer commonly goes clad like the yeoman: the yeoman like the gentleman: the gentleman as the nobleman: the nobleman as the prince: which brings great confusion, and utterly overturns the order, which God has set in the states and conditions of men.

Fifthly, men's attire is to be framed and prepared, according to the ancient and received custom of the country, wherein they are brought up and dwell.

Touching this rule, it is demanded, whether, if a man see a fashion used in other countries, he may not take it up here, and use it?

Ans. He may not. For God has threatened to visit all such, as are clothed with strange apparel (Zephaniah 1:9). And Paul taxes it as a great disorder in the Church of Corinth, and even against nature, that men went in long hair, and women went uncovered (1 Corinthians 11:13-14). And if this be so, then what a disorder is that, when men of one country, frame themselves to the fashions and attires, both of men and women of other nations. This one sin is so common among us, that it has branded our English people with the black mark of the vainest and most newfangled people under heaven. If a stranger comes into our land, he keeps his ancient and customary attire, without varying or alteration. We on the contrary, can see no fashion used either by the French, Italian, or Spanish, but we take it up, and use it as our own.

Sixthly, the garments that we make to cover our bodies, must be such as may express the virtues of our minds; specially the virtues of modesty, frugality, shamefacedness. They should be as a book written with text letters, wherein, at the first, any man may read the graces that be in the heart. Thus Paul exhorts women, that they array themselves with comely apparel, in shamefacedness and modesty, not with braided hair, &c. but as becomes women, that profess the fear of God, with good works (1 Timothy 2:9-10). And our Savior commands, that the light of our conversation, even in outward things, should so shine to men, that they seeing our good works, may glorify the Father which is in heaven (Matthew 5:16).

Seventhly, it must be framed to the example, not of the lighter and vainer sort, but of the gravest, and the most sober of our order and place, both of men and women. We have no express rule in Scripture, touching the measure and manner of our apparel: and therefore, the wise and grave presidents of good and godly men, that are of the same, or like degree with ourselves, ought to stand for a rule of direction in this behalf. To which purpose Paul exhorts, Whatsoeuer things are pure, honest, of good report, if there be any virtue, &c. think of these things which you have both learned and received and heard and seen in me, those things do (Philippians 4:9). Examples hereof, we have many in the word of God. Of John the Baptist, who had his garments of camel's hair (Matthew 3:4). Of Elias, who is said to be a hairy man in respect of his attire, and to be girded (as John was) with a girdle of leather about his loins (2 Kings 1:8). For these rough garments, were the principal raiments of Prophets in those times and places, as we read (Zechariah 13:4). And it was the ordinary fashion of the Jewish nation, to use goat's hair, not only for making of their apparel, but even of the curtains, that were made for the use of the sanctuary (Exodus 36:14). If this rule were practiced, it would serve to cut off many scandalous behaviors, in the conversations of men. For nowadays, men do strive, who shall go before another, in the bravest and costliest attire; having little or no respect at all, to the examples of godly and sober persons of their degrees and places. And this their excessive pride and vanity, is ordinarily maintained, by unjust dealing, in lying and deceit, by covetousness, and unmercifulness to the poor: sins which are so greatly dishonorable to God, that the very earth whereupon men do live, can hardly endure the same. Therefore those that fear God, and have a care to serve him in holiness and righteousness, ought to hate and detest these courses, renouncing the curious vanity of the world, and testifying the graces and virtues of their minds to men, even by their grave and sober gestures and habits of their bodies.

§ect. 2.

The second thing to be considered in the right use of apparel, is the wearing and putting of it on. Touching which, two special rules are to be observed.

1. Rule: That we wear and put on our apparel, for those proper ends, for which God has ordained the same. The ends of apparel, are specially these.

First, for necessity's sake; that is, for the defending of the body from the extremity of parching heat, and the pinching cold, and consequently the preserving of life and health. This was the end, for which garments were first made after the fall. And the reason of it is this. While man was yet in the state of innocency, before his fall, there was a perfect temperature of the air, in respect of man's body, and so there was no need of garments; and nakedness then was no shame to man, but a glorious comeliness. Now after that Adam and in him all mankind, had sinned, vanity came upon all the creatures; and among the rest, upon the air a marvelous distemperature in respect of heat and cold. For the remedy whereof, it was ordained that Adam should wear apparel, which God having once made and appointed, he has ever since blessed it as his own ordinance, as daily experience shows. For, our attire which is void of heat and life, does notwithstanding preserve man's body in heat and life; which it could not do, if there were not a special providence of God attending upon it.

The second end of apparel, is honesty. For to this end do we put it on, and wear it, for the covering and hiding of that deformity of our naked bodies, which immediately followed upon the transgression of our first parents: and in this respect also, were garments (after the fall) appointed by God, for the use of man.

It is objected, that Esay prophesied naked and barefoot (Isaiah 20 [illegible]), and so did Saul (1 Samuel 19:24). I answer: first, that which the Prophet did, was done by commandment, as may appear in the second verse of that chapter. For the Lord gave him commandment so to do. Again, he is said to be naked, because he put off his upper [illegible]ent, which was sackcloth, or some other rough garment, that Prophets used to wear; but it cannot be proved, that he put off that garment which was next his flesh and skin.

Concerning Saul, there be two answers given. One, that he put off his upper garment, as Esay did. For we are not to imagine, that he prophesied naked, it being so unseemly a thing, and even against the law of nature since the fall. The other answer, and that according to the true meaning of the text is; that Saul, before the Spirit of prophecy came upon him, had put on and wore his warlike attire, wherewith he went out to take David. But when the Spirit came upon him, then he put off his military habit, and went in other attire, after the manner and fashion of a Prophet, and so prophesied. And therefore, whereas he is said to go naked, the meaning is, that he stripped himself of his armor, which both himself and his messengers used, in pursuing after David.

Now touching the covering of the body with apparel, these things are to be remembered. First, that it must be covered in decent, and seemly sort. Thus Joseph wrapped Christ's body that was dead, in a clean linen cloth, together with the spices (Matthew 27:59). Secondly, the whole body must be covered some only parts excepted, which (for necessity's sake) are left open and bare, as the hands and face: because there is an ignominious shame, not only on some parts, but over the whole body. And here comes to be reproved, the affected nakedness used of sundry persons, who are wont to have their garments made of such a fashion, as that their neck and breasts may be left for a great part uncovered. A practice full of vanity, and clean contrary to this rule grounded in corrupted nature. For if the whole body be over spread with shame, by sin, why should any man by such practice, (as much as in him lies) uncover his shame to the view of the world? The end of attire is, to hide the shameful nakedness of the body, from the sight of men. But such persons as these are, do hereby express the vanity and lightness of their minds, by leaving some parts of their bodies open and uncovered. Wherein, what do they else, but even display and manifest to men and Angels, their own shame and ignominy? No, what do they else, but glory in that, which is (by the just judgment of God) reproachful to them? Let all those that fear God, and are humbled in the consideration of their sins, which are the matter of the shame of mankind, be otherwise affected.

A third end of apparel is, the honoring of the body. To this purpose Saint Paul says (1 Corinthians 12:23), Upon those members of the body, which we think most unhonest, put on the greater honor, &c. Verse 24: God has tempered the body together, and given the more honor to that part which lacked. And in (1 Thessalonians 4:4), It is the will of God, &c. that every one of you should know how to possess his vessel in holiness and honor. These words are spoken of chastity, but they are generally to be understood of any other virtue belonging to the body. Now the reason of this end is plain. For the body of every believer, is the Temple of the Holy Ghost, and a member of Christ, in the kind and place, as well as the soul. Therefore it ought to be both holily and honorably used.

For the honoring of the body with outward ornaments, we must remember this distinction. Some ornaments are inward, and some are borrowed. Inward, are the graces and gifts of God; these are our own. Borrowed, are gold, silver, pearls, and precious stones: and these are outward. And of the two, more special care ought to be had of the inward, than of the outward and borrowed. For these are indeed fair and honorable, in the opinion and estimation of men, but the other are far more honorable in the sight of God. And therefore Saint Peter exhorts women, that their apparel be not outward, as with broidered hair, and gold set about, or in sumptuous garments, but that the hidden man of the heart be uncorrupt, with a meek and quiet spirit, which is before God a thing precious (1 Peter 3:3, 4).

Now that we may use our apparel, to the ends before rehearsed, we are yet further to observe some special rules, which may serve for our direction in the right adorning of the body.

First, every one must be content with their own natural favor, and complexion, that God has given them; and account of it, as a precious thing, be it better or be it worse. For the outward form and favor that man has, is the work of God himself, fitted and proportioned to him, in his conception, by his special providence. Being then the Lord's own work, and his will, thus to frame it rather than otherwise, great reason there is, that man should rest contented with the same.

Here comes to be justly reproved, the strange practice and behavior of some in these days, who being not contented with that form and fashion, which God has sorted to them, do devise artificial forms and favors, to set upon their bodies and faces, by painting and coloring; thereby making themselves seem that which indeed they are not. This practice is most abominable in the very light of nature, and much more by the light of God's word; wherein we have but one only example thereof, and that is of wicked Jezebel (2 Kings 9:30), who is noted by this mark of a notorious harlot, that she painted her face. For what is this, but to find fault with God's own workmanship? and to seek to correct the same, by a counterfeit work of our own devising; which cannot but be highly displeasing to him.

A cunning painter, when he has once finished his work, if any man shall go about to correct the same, he is greatly offended. Much more then may God, the most wise and absolute former, and creator of his works, be highly offended with all those, that cannot content themselves, with the favor and feature they have received from him, but will needs be calling his work into question, and refining it according to their own humors and fancies. Tertullian in his book *de habitu mulierum*, calls such persons, and that deservedly, the Devil's handmaids.

But may some say, if there be any deformity in the body, may we not labor to cover it? Answer: Yes: but we may not set any new form on the face, or habit on the body. Dissembling is condemned, as well in deed, as in word, and such is this.

Secondly, we must place the principal ornament of our souls and bodies, in virtue and good works, and not in any outward things. So would Paul have women to array themselves in comely apparel, with shamefastness and modesty (1 Timothy 2:9).

Thirdly, in using of ornaments beforenamed, we must be very sparing, and keep ourselves within the mean. Abraham's servant gave Rebecca an habiliment of half a shekel weight, and two bracelets of ten shekels of gold, which she put upon her forehead and hands (Genesis 24:22), verse 47: all which were of no great value, and therefore not excessive, but comely and moderate. And in the Old Testament, kings' daughters were clad but in parti-colored garments (2 Samuel 13:18). There was therefore, even among them, great plainness.

It will here be demanded, What is then the measure that must be used? Ans. The Scripture gives no rule for our direction in this point, but the example and judgment of the sagest and soberest persons in every order, age, and condition; and as they do and judge, so must we. As for example: whether a man should wear a ruff single, or double, or tripled, &c. the Scripture, in particular, gives no direction: only we must look upon the example of the soberest, and discreetest persons of our order and age, and that ought to be our president for imitation.

Fourthly, ornaments must be used not always alike, but according to times and seasons. It is noted as a fault in the rich glutton, that he went every day in costly apparel (Luke 16:19). In the days of rejoicing, we may put on more outward ornaments: and so they used of ancient times, at marriages, to put on wedding garments (Matthew 22). But in the days of mourning, baser and coarser attire is to be used, as fittest for the time.

Fifthly, we must adorn our bodies to a right end; to wit, that thereby we may honor them, and in them honor God. Against this rule do offend those, that adorn their bodies, to be praised, to be counted rich and great persons, and to purchase and procure to themselves the love of strangers. This is the harlot's practice, described by Solomon at large (Proverbs 6:25 & 7:10, 16). These are the ends, for which we must attire ourselves.

And so much of the first main rule to be observed, in the wearing and putting on of apparel.

The second main rule follows. We must make a spiritual use of the apparel which we wear. How may that be done?

Ans. First, we must take occasion thereby to humble ourselves, and that in this manner. When we see the plaster upon the sore, we know there is a wound: and so, the cover of our bodies, must put us in mind of our shame and nakedness, in regard of grace and God's favor, by reason of original sin. And we are to know, that it is a dangerous practice for any man, to puff up himself in pride, upon the sight and use of his apparel. For this is to be proud of his own shame. No, it is as much, as if a thief should be proud of his bolts, and of the halter about his neck, garments being nothing else but the cover of our shame, and the signs of our sins.

Secondly, by the putting on of our garments, we must be admonished to put on Christ (Romans 13:14). Quest. How shall we do that? Ans. Thus: We must conceive Christ's obedience active and passive, as a covering; and therefore by prayer we are to come to God in his name, and entreat him to accept this his obedience for us: yes, that Christ may be made to us wisdom, righteousness, sanctification, and redemption. And we on the other side, made conformable to him in life and death, in all moral duties. Lastly, that we may have the same mind, affection, and conversation that he had.

Thirdly, when we put off our clothes, we then are admonished of putting off the old man; that is, the mass and body of sinful corruption. And we then put him off, when we can by grace hate sin, and carry a resolute purpose in our hearts of not sinning.

Fourthly, when we clothe ourselves, and truss our attire to our bodies; this should teach us a further thing, that it behooves us, to gird up our loins, to have our lights burning, to prepare ourselves to meet Christ, whether by death, or by the last judgment. If we make not these uses of our attire, we do not rightly use, but rather abuse the same.

In a word, to shut up this point; we are all to be exhorted to make conscience of the practice of these rules, and to take heed of pride in these outward things. And in way of motive hereunto; consider first, how great and heinous a sin pride is. The greatness of it may be discerned by four things.

First, in it, and the fruit thereof, superfluity of apparel, there is an abuse of our wealth, to needless and superfluous uses, which ought to be employed to uses more necessary; as to the good of the Church, commonwealth and family, and especially for the relief of the poor.

Secondly, in this sin there is an abuse of time. For they that give themselves to pride; spend so much time in the adorning of their bodies, that they have no leisure for the adorning and beautifying of the soul. Hence it comes to pass, that proud persons abound with ignorance, idleness, wantonness, and many other enormities.

Thirdly, in this sin there is an abuse of the attire itself: in that it is made a sign of the vanity of the mind, and wantonness of the heart, which should be the sign of a heart religiously disposed.

Fourthly, in it there is a confusion of order in the estates and societies of men. For whereas one order of men should go thus attired, and another after another manner; by this it comes to pass, that equal and superior are clothed both alike, and that which should be an occasion to humble us, is made an occasion to puff us up.

Fifthly, there is a great judgment threatened against this sin (Isaiah 2:11, 12; Zephaniah 3:11).

The greatness of this vice, we are to endeavor, by all means possible, to redress in ourselves. For which purpose, we must be careful to see and feel, and withal to bewail the spiritual nakedness of our souls; which is a depravation of the image of God, wherein we are created, according to him, in holiness and righteousness, the want whereof makes us ugly and deformed in the eyes of God. And the true sense and experience of this, will turn our minds and thoughts from the trimming of the body, and make us especially to labor for the righteousness of Christ imputed, as the only covering which will keep us warm and safe from the storms and tempests of the wrath and fury of God.

Sect. 4.

In the fourth place, we come to the handling of those questions, that concern the moderation of our appetite in the use of pleasures and recreations. And these are specially three.

1. Question. Whether recreation be lawful for a Christian man?

Ans. Yes, and that for two causes.

First, rest from labor, with the refreshing of body and mind, is necessary; because man's nature is like the bow, which being always bent and used, is soon broken in pieces. Now that which is necessary, is lawful. And if rest be lawful, then is recreation also lawful.

Secondly, by Christian liberty, we are allowed to use the creatures of God, not only for our necessity, but also for meet and convenient delight. This is a confessed truth; and therefore to them, which shall condemn fit and convenient recreation (as some of the ancient Fathers have done, by name Chrysostome and Ambrose) it may be said, be not too righteous, be not too wise (Ecclesiastes 7:18).

2. Question. What kinds of recreations and sports are lawful and convenient, and what are unlawful and inconvenient?

I will first lay down this ground, that all lawful recreation is only in the use of things indifferent, which are in themselves neither commanded nor forbidden. For by Christian liberty, the use of such things for lawful delight and pleasure, is permitted to us. Therefore meet and fit recreations stand in the use of things indifferent, and not in things either commanded or forbidden. From this I derive three conclusions, that may serve for the better answer of the question.

1. Recreation may not be in the use of holy things; that is, in the use of the word, sacraments, prayer, or in any act of religion. For these things are sacred and divine, they stand by God's express commandment, and may not be applied to any common or vulgar use. For this cause it is well provided, that the pageants which have been used in sundry cities of this land are put down; because they were nothing else, but either the whole or part of the history of the Bible turned into a play. And therefore the less to be allowed, considering that the more holy the matter is which they represent, the more unholy are the plays themselves. Again, all such jests, as are framed out of the phrases and sentences of the Scripture, are abuses of holy things, and therefore carefully to be avoided. The common saying may teach us thus much: It is no safe course to play with holy things. Lastly, upon the former conclusion, we are taught that it is not meet, convenient, or laudable for men to move occasion of laughter in sermons.

The second conclusion. Recreation may not be made of the sins or offenses of men. They ought to be to us the matter of sorrow and mourning. David shed rivers of tears, because men broke the commandments of God (Psalm 119:136). The righteous heart of Lot was vexed, with hearing the abominations of Sodom (2 Peter 2:8).

Upon this, it follows first, that common plays, which are in use in the world, are to be reproved, as being not meet and convenient matter of recreation. For they are nothing else, but representations of the vices and misdemeanors of men in the world. Now such representations are not to be approved. Paul says, Fornication, covetousness, let them not be named among you, as becomes saints (Ephesians 5:3). And if vices of men may not be named, unless the naming of them tend to the reproving and further condemning of them, much less may they be represented, for the causing of mirth and pastime. For naming is far less than representing, which is the real acting of the vice. Indeed magistrates and ministers may name them, but their naming must be to punish and reform them, not otherwise. Again, it is unseemly, that a man should put on the person, behavior, and habit of a woman; as it is also for a woman to put on the person, behavior and habit of a man, though it be but for an hour. The law of God forbids both (Deuteronomy 22:3). And that law, for equity, is not merely judicial, but moral. In fact, it is the law of nature and common honesty.

Here also, the dancing used in these days is to be reproved; namely, the mixed dancing of men and women, in number and measure, especially after solemn feasts, with many lascivious gestures accompanying the same; which cannot, nor ought to be justified, but condemned. For it is no better than the very bellows of lust and uncleanness, yes the cause of much evil. It is condemned in the daughter of Herodias, dancing before Herod (Mark 6:22). And in the Israelites, that sat down to eat and drink, and rose up to play, that is, to dance. We read indeed, of a kind of dancing commended in Scripture, that Moses, Aaron and Miriam used at the Red Sea (Exodus 15:20), and David before the ark (1 Samuel 18), and the daughters of Israel, when David got the victory of Goliath (2 Samuel 6:14). But this dancing was of another kind. For it was not mixed, but single, men together, and women apart by themselves. They used not in their dancing wanton gestures, and amorous songs, but the psalms of praise and thanksgiving. The cause of their dancing was spiritual joy, and the end of it was praise and thanksgiving.

It may be alleged, that Ecclesiastes says, There is a time of mourning, and a time of dancing (Ecclesiastes 3), and David says, You have turned my joy into dancing (Psalm 30:1), and the Lord says in Jeremiah, O daughter Zion, you shall go forth with the dance of them that rejoice (Jeremiah 31:4). I answer: first, these places speak of the sacred dancing before named, and not of the dancing of our times. Secondly, I say, that these places speak not of dancing properly, but of rejoicing signified by dancing: that is to say, a hearty rejoicing, or merry-making. Besides that, the Prophet Jeremiah speaks by way of comparison, as if he should say, Then shall the Virgin rejoice, as men are accustomed to do in the [reconstructed: dance]. And it is sometimes the use of the Scripture, to express things lawful by a comparison, drawn from things unlawful: as in the parables of the unrighteous judge, the unjust steward, and the thief in the night.

The third Conclusion. We may not make recreations of Gods iudgements, or of the punishments of sinne. The Law of God forbiddes vs to lay a stumbling blocke before the blind, to cause him to fall, though it be not done in earnest, but in sport, Leuit. 19. 14. Upon the same ground, we are not to sport our selues with the follie of the naturall foole. For that is the blindnes of his minde, and the iudgement of God upon him. I know it has beene the vse of great men, to keepe fooles in their houses: And I dare not condemne the fact. For they may doe it, to set before their cies a daily spectacle of Gods iudgement, and to consider how God in like sort, might have dealt with them. And this vse is Christian. Neuerthelesse, to place a speciall recreation, in the follie of such persons, and to keepe them onely for this ende, it is not laudable. When Dauid fained himselfe to be madde, before Achish the King of Gath, marke what the Heathen King could say, Have I neede of madde men, that you have brought this fellow, to play the madde man in my presence? Shall he come into my house? 1. Sam. 21. 15.

Againe, the Bayting of the Beare, and Cockefights, are no meete recreations. The baiting of the Bull has his vse, and therefore it is commanded by ciuill authoritie; and so have not these. And the Antipathie and crueltie, which one beast sheweth to another, is the fruit of our rebellion against God, and should rather mooue vs to mourne, then to reioyce.

The Second answer to the former Question, is this.

Games may be deuided into three sorts. Games of wit or industry, games of hazard, and a mixture of both.

Games of wit, or industrie are such, as are ordered by the skil and industry of man. Of this sort are Shooting in the long bow, Shooting in the caleeuer, Running, Wrastling, Fensing, Musicke, the games of Chests, and draughts, the Philosophers game, and such like. These, and all of this kind, wherein the industry of the mind & body has the chiefest stroke, are very commendable, and not to be disliked.

Games of hazard are those, in which hazard onely beares the sway, and orders the game, and not witte; wherein also there is (as we say) chance, yea meere chance in regard of vs. Of this kind is Dicing, and sundry games at the Tables & Cardes. Now games that are of meere-hazard, by the consent of godly Divines, are vnlawfull. The reasons are these.

First, games of meere hazard are indeede lo[•]s; and the vse of a lot, is an act of religiō, in which we referre to God, the determination of things of moment, that can no other way be determined. For in the vse of a lotte there be foure things. The first is, a casuall act done by vs, as the casting of the Die. The second is, the applying of this acte, to the determination of some particular controversie, the ending whereof maintaines peace, order, and loue among men. The third is confession, that God is a soueraigne iudge, to end and determine things, that can no other way be determined. The fourth is, supplication, that Go[•] would, by the disposition of the lotte, when it is cast, determine the euent. All these actions are infolded in the vse of a lotte, and they are expressed, Act. 1. ver. 24. 25. 26. Now then, seeing the vse of a lotte is a solemne act of religiō, it may not be applied to sporting, as I have shewed in the first conclusion. Secondly, such games are not recreations, but rather matter of stirring up troblesome passions, as feare, sorrow, &c. and so they distemper the body and mind. Thirdly, covetousnes is commonly the ground of them all. Wherevpon it is, that men vsually play for mony. And for these causes, such plaies by the consent of learned Divines, are vnlawfull.

The third kind of plaies are mixt, which stand partly of hazard, and partly of witte, & in which hazard beginnes the game, and skil gets the victorie: and that which is defectiue by reason of hazard, is corrected by witte.

To this kind, are referred some games at the cards and tables. Now the common opinion of learned Divines is, that as they are not to be cōmended, so they are not simply to be condemned, and if they be vsed, they must be vsed very sparingly. Yet there be others, that hold these mixt games to be vnlawfull, and iudge the very dealing of the cards to be a lotte, because it is a meere casuall action. But, as I take it, the bare dealing of the cards is no more a lotte, then the dealing of an almes, when the Princes Almner puts his hand into his pocket, and giues, for example, to one man sixe pence, to another twelue pence, to another two pence, what comes forth without any choice. Now this casuall distribution is not a lot, but onely a casuall action. And in a lot, there must be two things. The first is, a casuall act: the second, the applying of the foresaid act, to the determination of some particular and vncertaine euent. Now the dealing of the cards is a casuall act; but the determination of the vncertaine victorie, is not from the dealing of the cardes, in mixed games, but from the wit and skill, at least from the will of the players. But in things that are of the nature of a lot, the wit and will of man has no stroke at all. Neuerthelesse, though the dealing of the cardes, and mixed games, be no lots; yet it is farre saffer and better, to abstaine from them, then to vse them: and where they are abolished, they are not to be restored againe, because in common experience, many abuses and inconueniences attend upon them: and things vnnecessarie, when they are much abused, because they are abused, they must not be vsed, but rather remooued, as the brasen serpent was, 2. king. 18. 4.

III. Question. How are we to vse recreations?

For answer whereof, we must remember these foure speciall rules.

I. Rule. We are to make choice of recreations, that are of least offence, and of the best report (Philippians 4:8). Whatever things are of good report, think of them. The reason is, because in all recreations, we must take heed of occasions of sin, both in ourselves and others. And this moved Job, while his sons were a feasting, to offer daily burnt offerings, according to the number of them all, because he thought, it may be, my sons have sinned, and blasphemed God in their hearts (Job 1:5). And not only that, but I add further, we must take heed of occasions of offence in others. Upon this ground, Paul says, that rather than his eating should offend his brother, he would eat no meat while the world endured (1 Corinthians 8:13). In this regard, it were to be wished, that games of wit should be used only, and not games of hazard, because they are more scandalous than the other. Lastly, in things that are lawful in themselves, we are to remember Paul's rule, All things are lawful, but all things are not expedient (1 Corinthians 6:12).

II. Rule. Our recreations must be profitable to ourselves, and others; and they must tend also to the glory of God. Our Savior Christ says, that of every idle word that men shall speak, they shall give an account at the day of judgment (Matthew 12:36). Where by idle words, he means such, as bring no profit to men, nor honor to God. And if for idle words, then also for idle recreations, must we be accountable to him. Again, Saint Paul teaches, that whether we eat or drink, or whatever we do, we must do all to the glory of God (1 Corinthians 10:31). Therefore the scope and end of all recreations is, that God may be honored in and by them.

III. Rule. The end of our recreation must be, to refresh our bodies and minds. It is then an abuse of recreation, when it is used to win other men's money. The gain that comes that way, is worse than usury; yes, it is flat theft. For by the law, we may recover things stolen, but there is no law to recover things won. And yet, if play be for a small matter, the loss whereof is no hurt to him that loses it, and if it be applied to a common good, it is lawful, otherwise not.

IV. Rule. Recreation must be moderate and sparing, even as the use of meat and drink, and rest. From where it follows, that they which spend their whole life in gaming, as players do, have much to answer for. And the like is to be said of them that have lands and possessions, and spend their time in pleasures and sports, as is the fashion of many gentlemen in these days.

Now recreation must be sparing, two ways.

First, in regard of time. For we must redeem the time, that is, take time while time lasts, for the procuring of life everlasting (Ephesians 5:16). This condemns the wicked practice of many men, that follow this game and that, to drive away time, whereas they should employ all the time that they can, to do God's will. And indeed, it is all too little, to do that which we are commanded: and therefore while it is called today, let us make all the haste we can, to repent and be reconciled to God.

Secondly, recreation must be sparing, in regard of our affection. For we may not set our hearts upon sports, but our affection must be tempered and allayed with the fear of God. Thus Solomon says, that laughter is madness (Ecclesiastes 2:2), so far forth, as it has not the fear and reverence of the name of God to restrain it. This was the sin of the Jews reproved by the Prophet, that they gave themselves to all manner of pleasure, and did not consider the work of the Lord: that is, his judgments and corrections (Isaiah 5:12). And thus if sports and recreations be not ordered, and guided according to this and the other rules, we shall make them all not only unprofitable to us, but utterly unlawful. And so much of the virtue of temperance.