A Christian Directory Volume I Part 83

Perhaps it may cast thee upon great troubles in the world, if thou be unready for that state (as it is with apprentices). Forbear then thy sin at easier rates, or else the lawful means must be used though it undo thee. It is better thy body be undone than thy soul, if thou wilt needs have it to be one of them. But if thou be married already thou art a monster, and not a man, if the remedy prevail not with thee: but yet the other directions may be also serviceable to thee.

_Direct._ IX. If less means prevail not, open thy case to some able, faithful friend, and engage them to watch over thee; and tell them when thou art most endangered by the temptation. This will shame thee from the sin, and lay more engagements on thee to forbear it. If thou tell thy friend, Now I am tempted to the sin, and now I am going to it; he will quickly stop thee: break thy secrecy and thou losest thy opportunity. Thou canst do this if thou be willing; if ever thy conscience prevail so far with thee, as to resolve against thy sin, or to be willing to escape, then take the time while conscience is awake, and go tell thy friend: and tell him who it is that is thy wicked companion, and let him know all thy haunts, that he may know the better how to help thee. Dost thou say, that this will shame thee? It will do so to him that it is known to: but that is the benefit of it, and that is the reason I advise thee to it, that shame may help to save thy soul.

If thou go on, the sin will both shame and d.a.m.n thee: and a greater shame than this is a gentle remedy in so foul and dangerous a disease.

_Direct._ X. Therefore, if yet all this will not serve turn, tell it to many, yea, rather tell it to all the town than not be cured: and then the public shame will do much more. Confess it to thy pastor, and desire him openly to beg the prayers of the congregation for thy pardon and recovery. Begin thus to crave the fruit of church discipline thyself; so far shouldst thou be from flying from it, and spurning against it as the desperate, hardened sinners do. If thou say, this is a hard lesson, remember that the suffering of h.e.l.l is harder. Do not say that I wrong thee, by putting thee upon scandal and open shame: it is thou that puttest thyself upon it, by making it necessary, and refusing all easier remedies. I put thee on it, but on supposition that thou wilt not be easilier cured: almost as Christ puts thee upon "cutting off a right hand," or "plucking out a right eye, lest all the body be cast into h.e.l.l." This is not the way that he commandeth thee first to take: he would have thee avoid the need of it: but he tells thee that it is better to do so than worse; and that this is an easy suffering in comparison of h.e.l.l. And so I advise thee, if thou love thy credit, forbear thy sin in a cheaper way; but if thou wilt not do so, take this way rather than d.a.m.n thy soul. If the shame of all the town be upon thee, and the boys should hoot after thee in the streets, if it would drive thee from thy sin, how easy were thy suffering in comparison of what it is like to be! Concealment is Satan's great advantage. It would be hard for thee to sin thus if it were but opened.

_t.i.t._ 2. _Directions against inward, filthy l.u.s.ts._

_Direct._ I. Because with most the temperature of the body hath a great hand in this sin, your first care must be about the body, to reduce it unto a temper less inclined to l.u.s.t; and here the chief remedy is fasting and much abstinence. And this may the better be borne, because for the most part it is persons so strong as to be able to endure it that are under this temptation. If your temptation be not strong, the less abstinence from meat and drink may serve turn (for I would prescribe you no stronger physic than is needful to cure your disease).

But if it be violent, and lesser means will not prevail, it is better your bodies be somewhat weakened, than your souls corrupted and undone.

Therefore in this case, 1. Eat no breakfasts nor suppers; but one meal a day, unless a bit or two of bread and a sup or two of water in the morning, and yet not too full a dinner; and nothing at night. 2. Drink no wine or strong drink, but water if the stomach can bear it without sickness (and usually in such hot bodies it is healthfuler than beer).

3. Eat no hot spices, or strong, or heating, or windy meats: eat lettuce and such cooling herbs. 4. If need require it, be often let blood, or purged with such purges as copiously evacuate serosity, and not only irritate. 5. And oft bathe in cold water. But the physician should be advised with, that they may be safely done.

If you think this course too dear a cure, and had rather cherish your flesh and l.u.s.t, you are not the persons that I am now directing; for I speak to such only as are willing to be cured, and to use the necessary means that they may be cured. If you be not brought to this, your conscience had need of better awakening. I am sure Christ saith that when the bridegroom was taken from them, his disciples should "fast," Mark ii. 19, 20. And even painful Paul was "in fasting often,"

2 Cor. vi. 5; xi. 27, and "kept under his body and brought it into subjection, lest by any means when he had preached to others, himself should be a cast-away," 1 Cor. ix. 27. And I am sure that the ancient christians, that lived in solitude, and ate many of them nothing but bread and water, or meaner fare than bread, did not think this cure too dear.[457] Yea, smaller necessities than this engaged them in "fasting," 1 Cor. vii. 5. This unclean devil will scarcely be cast out but by "prayer and fasting," Mark ix. 29.

And I must tell you that fulness doth naturally cherish l.u.s.t, as fuel doth the fire. Fulness of bread prepared the Sodomites for their filthy l.u.s.ts. It is no more wonder that a stuffed paunch hath a l.u.s.tful fury, than that the water runs into the pipes when the cistern is full, or than it is wonder to see a dunghill bear weeds, or a carrion to be full of crawling maggots. Plutarch speaks of a Spartan that being asked why Lycurgus made no law against adultery, answered, There are no adulterers with us: but saith the other, What if there should be any? saith the Spartan, Then he is to pay an ox so great as shall stand on this side the river Taget and drink of the river Eurota: saith the other, That is impossible: and saith the Spartan, _Et quo pacto Spartae existat adulter in qua divitiae, deliciae, et corporis adscit.i.tius cultus probro habentur?

et contra verecundia, modestia, ac obedientiae magistratibus debitae observatio decori laudique dantur?_ that is, And how can there be an adulterer at Sparta, where riches, delights, and strange attire, or ornament are a disgrace or reproach? and contrarily shamefacedness, modesty, and the observance of due obedience to magistrates, is an honour and praise? And if rich men think it their privilege to fare sumptuously and satisfy their appet.i.tes, they must take it for their privilege to feed their l.u.s.t. But G.o.d giveth no man plenty for such uses; nor is it any excuse for eating and drinking much, because you have much, any more than it would be to your cooks to put much salt in your meat more than in poorer men's, because you have more.[458] He that observeth the filthy and pernicious effects of that gluttony which is accounted rich men's honour and felicity, will never envy them that miserable happiness, but say rather as Antisthenes, _Hostium filiis contingat in deliciis vivere_,[459] Let it befall the children of my enemies to live in delights; but that the curse is too heavy for a christian to use to any of his enemies. But for himself he must remember that he is the servant of a holy G.o.d, and hath a holy work to do, and holy sacrifices to offer to him, and therefore must not pamper his flesh, as if he were preparing a sacrifice for Venus. For, as 1 Thess.

iv. 3, 4, "This is the will of G.o.d, even your sanctification, that you abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour, not in the l.u.s.t of concupiscence, as the gentiles that know not G.o.d." As the philosopher answered Antigonus when he asked him whether he should go to a merry feast that he was invited to, Thou art the son of a king;[460] so it is answer enough for a christian against temptations to voluptuousness, I am the son of the most holy G.o.d. If thou be invited to feasts where urgency or allurement is like to make thee break thy bounds, go not, or go back when thou seest the bait. As Epaminondas in Plutarch finding excess at a feast that he was invited to, went away when he saw it, saying, _Ego te sacrificare, non lascivire putaram_; so say thou, I came to dine and not to be wanton or luxurious; to support my body for duty, and not to pamper it for l.u.s.t. Plutarch marvelleth at the folly of those men that detest the charms of witches lest they hurt them, and fear not but love the charms of dishes which hurt a thousand where witches hurt one. Withdraw the fuel of excess, and the fire of l.u.s.t will of itself go out; or at least this enemy must be besieged and starved out, when it cannot be conquered by storm.

_Direct._ II. Take heed of idleness, and be wholly taken up in diligent business of your lawful callings, when you are not exercised in the more immediate service of G.o.d.[461] David in his idleness or vacancy catched those sparks of l.u.s.t, which in his troubles and military life he was preserved from. Idleness is the soil, the culture, and the opportunity of l.u.s.t. The idle person goeth to school to the devil; he sets all other employment aside, that the devil may have time to teach him, and treat with him, and solicit him to evil.[462] Do you wonder that he is thinking on l.u.s.tful objects, or that he is taken up in feasting and drinking, in chambering and wantonness? why he has nothing else to do: whereas a laborious, diligent person hath a body subdued and hardened against the mollities, the effeminateness of the wanton; and a mind employed and taken up with better things. Leave thy body and mind no leisure to think of tempting, filthy objects, or to look after them. As Hierom saith, _Facito aliquid operis, ut semper diabolus inveniat te occupatum_: Be still doing some work, that the devil may always find thee busy. And do not for thy fleshly ease remit thy labours and indulge thy flesh. Rise early and go late to bed, and put thyself upon a necessity of diligence all the day: undertake and engage thyself in as much business as thou art able to go through, that if thou wouldst, thou mayst not be able to give any indulgence to the flesh; for if thou be not still pressed by necessity, l.u.s.t will serve itself by idleness, and the flesh will lie down if it feel not the spur: therefore are the rich and idle more l.u.s.tful and filthy than the poor labouring people. The same bed is the place of sloth and l.u.s.t. Hear a heathen, and refuse not to imitate him. Seneca saith, No day pa.s.seth me in idleness: part of the night I reserve for studies: I do not purposely set myself to sleep, but yield to it when it overcometh me; and when my eyes are wearied with watching, and are falling, I hold them to their work:--I had rather it went ill with me than delicately or tenderly. If thou be delicate or tender, the mind by little and little is effeminate, and is dissolved into the similitude of the idleness and sloth in which it lieth. I sleep very little, and take but a short nap: it sufficeth me to have ceased watching: sometimes I know that I slept, sometimes I do but suspect it.[463] Aristotle saith, Nature made nothing to be idle. And Plato calls idleness the plague of mortals. If thou be resolved to serve and please thy flesh, then never ask advice against thy l.u.s.t; for it is part of the pleasure of it; and then no wonder if thou refuse this physic as too bitter, and the remedy as too dear. But if thou be resolved to be cured and to be saved, stick not at the pains: give up thyself totally to thy business, and l.u.s.t will die for want of food.

_Direct._ III. If thou wouldst be free from l.u.s.t, keep far enough from the tempting object. If possible, dwell not in the house with any person that thou feelest thyself endangered by; if that be not possible, avoid their company, especially in private: abhor all lascivious and immodest actions. Dost thou give thyself the liberty of wanton dalliance, and l.u.s.tful embracements, and yet think to be free from l.u.s.t? wilt thou put thy hand into the fire, when thou art afraid of being burnt? Either thou hast the power of thy own heart, or thou hast not: if thou hast, why dost thou not quench thy l.u.s.t? if thou hast not, why dost thou cast it upon greater temptations, and put it further out of thy power than it is? Fly from a tempting object for thy safety, as thou wouldst fly from an enemy for thy life. These loving enemies are more dangerous than hating enemies: they get the key of our hearts, and come in and steal our treasure with our consent, or without resistance; when an open enemy is suspected and shut out.

_Direct._ IV. Command thy eyes, and, as Job x.x.xi. 1, make a covenant with them, that thou mayst not think on tempting objects: shut these windows, and thou preservest thy heart. Gaze not upon any alluring object. A look hath kindled that fire of l.u.s.t in many a heart, that hath ended in the fire of h.e.l.l. It is easier to stop l.u.s.t at these outward doors, than drive it out when it hath tainted the heart. If thou canst not do this much, how canst thou do more? An ungoverned eye fetcheth fire to burn the soul that should have governed it.[464]

_Direct._ V. Linger not in the pleasant snares of l.u.s.t, if thou feel but the least beginnings of it; but quickly cast water on the first discerned spark, before it break out into a flame. The amorous poet can teach you this, Ovid. de Rem. Am.[465] If ever delay be dangerous, it is here. For delay will occasion such engagements to sin, that you must come off at a far dearer rate. If the meat be undigestible, it is best not look on it; it is the next best, not to touch or taste it; but if once it go down, it will cost you sickness and pain to get it up again; and if you do not, you perish by it.

_Direct._ VI. Abhor lascivious, immodest speech: as such words come from either vain or filthy hearts, and show the absence of the fear of G.o.d, so they tend to make the hearer like the speaker. And if thy ears grow but patient and reconcilable to such discourse, thou hast lost much of thy innocence already. Christians must abhor the mentioning of such filthy sins, in any other manner, but such as tends to bring the hearers to abhor them. "Be not deceived; evil words corrupt good manners," 1 Cor. xv. 33. "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers; and grieve not the Holy Spirit of G.o.d."

Corrupt communication is rotten, stinking communication; and none but dogs and crows love carrion. But "fornication and all uncleanness and (p?e??e??a) inordinate l.u.s.t or luxury, let it not once be named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting," &c.

_Direct._ VII. Abhor the covering of filthy l.u.s.t with handsome names to make it the more acceptable. Their discourse is more dangerous that would thus dress up an ugly l.u.s.t, than theirs that speak of it in nasty language. Thus among the brutish party, it goeth under the names of love, and having a mistress, and courting, and such like. But (as one said that is cited in Stobaeus) it is doubled. l.u.s.t, that is commonly called love, and doubled love is stark madness. If filthiness will walk abroad, let it go for filthiness, and appear as it is.

_Direct._ VIII. Avoid the reading of romances, and love stories; which are the library of Venus; or the devil's books of the l.u.s.tful art; to cover over filthiness with cleanly names, and bewitch the fantasies of fools with fine words; to make men conceive of the ready way to h.e.l.l, under the notions and images of excellency, beauty, love, gallantry; and by representing strong and amorous pa.s.sions, to stir up the same pa.s.sions in the reader. As he that will needs read a conjuring book, is well enough served if devils come about his ears; so they that will needs read such romances and other books of the burning art, it is just with G.o.d to suffer an unclean devil to possess them, and to suffer them to catch the fever of l.u.s.t, which may not only burn up the heart, but cause that pernicious deliriation in the brain, which is the ordinary symptom of it.

_Direct._ IX. Avoid all wanton stage-plays and dancings, which either cover the odiousness of l.u.s.t, or produce temptations to it.[466] As G.o.d hath his preachers, and holy a.s.semblies and exercises, for the communion of saints, and the stirring up of love and holiness; so these are Satan's instruments, and a.s.semblies, and exercises, for the communion of sinners, and for the stirring up of l.u.s.t and filthiness.

They that will go to the devil's church deserve to be possessed with his principles, and numbered with his disciples. The ancient christians were very severe against the seeing of these _spectacula_, shows or plays; especially in any of the clergy.

_Direct._ X. Avoid all tempting, unnecessary ornaments or attire, and the regarding or gazing on them upon others. It is a procacious, l.u.s.tful desire to seem comely and amiable, which is the common cause of this excess. The folly, or l.u.s.t, or both, of fashionists and gaudy gallants, is so conspicuous to all in their affected dress, that never did pride more cross itself, than in such publications of such disgraceful folly or l.u.s.t.[467] They that take on them to be adversaries to l.u.s.t, and yet are careful when they present themselves to sight, to appear in the most adorned manner, and do all that harlots can do to make themselves a snare to fools, do put the charitable hard to it, whether to believe that it is their tongues or their backs that are the liar. As Hierom saith, Thou deservest h.e.l.l, though none be the worse for thee; for thou broughtest the poison, if there had been any to drink it. Let thy apparel be suited not only to thy rank, but to thy disease. If thou be inclined to l.u.s.t, go the more meanly clad thyself, and gaze not on the ornaments of others. It is folly indeed that will be enamoured of the tailor's work: yet this is so common, that it is frequently more the apparel than the person that enticeth first; and homely rags would have prevented the deceit; as the poet saith,

Auferimur cultu: gemmis auroque: teguntur Omnia: pars minima est ipsa puella sui.[468]

_Direct._ XI. Think on thy tempting object as it is within, and as it shortly will appear without. How ordinary is it for that which you call beauty to be the portion of a fool; and a fair skin to cover a silly, childish, peevish mind, and a soul that is enslaved to the devil. And as Solomon saith, Prov. xi. 22, "As a jewel of gold in a swine's snout, so is a fair woman without discretion." And will you l.u.s.t after such an adorned thing? Think also what a dunghill of filth is covered with those ornaments; that it would turn thy stomach if thou sawest what is within them. And think what a face that would be, if it were but covered with the pox; and what a face it will be when sickness or age hath consumed or wrinkled it; and think what thy admired carca.s.s will be, when it hath lain a few days in the grave: then thou wouldst have little mind of it; and how quickly will that be! O man, there is nothing truly amiable in the creature, but the image of G.o.d; the wisdom, and holiness, and righteousness of the soul.

Love this then, if thou wilt love with wisdom, with purity and safety; for the love of purity is pure and safe.

_Direct._ XII. Think on thy own death, and how fast thou hastest to another world. Is a l.u.s.tful heart a seemly temper for one that is ready to die, and ready to see G.o.d, and come into that world, where there is nothing but pure and holy doth abide?

_Direct._ XIII. Consider well the tendency and fruits of l.u.s.t, that it may still appear to your minds as ugly and terrible as it is indeed.

1. Think what a shame it is to the soul, that can no better rule the body, and that it is so much defiled by its l.u.s.ts. 2. Think what an unfit companion it is to lodge in the same heart with Jesus Christ and the Holy Spirit. Shall a member of Christ be thus polluted? Shall the temple of the Holy Ghost be thus turned into a swine-sty? Is l.u.s.t fit to dwell with the love of G.o.d? Wilt thou entertain thy Lord with such odious company? What an unkindness and injury is this to G.o.d, that when he that dwelleth in the highest heavens condescendeth to take up a dwelling in thy heart, thou shouldst bring these toads and snakes into the same room with him. Take heed lest he take it unkindly and be gone. He hath said he will dwell with the humble and contrite heart; but where said he, I will dwell in a l.u.s.tful heart? 3. Think how unfit it makes thee for prayer, or any holy address to G.o.d. What a shame, and fear, and deadness it casts upon thy spirit. 4. And think how it tends to worse. l.u.s.t tendeth to actual filthiness, and that to h.e.l.l; cherish not the eggs if thou wouldst have none of the brood. It is an easy step, from a l.u.s.tful heart to a defiled body, and a shorter step thence to everlasting horror than you imagine. As St. James saith, "Every man is tempted when he is drawn aside of his own l.u.s.t and enticed; then when l.u.s.t hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death," James i. 13, 14. Gal. vi.

8, "If ye sow to the flesh, of the flesh ye shall reap corruption."

Remember that l.u.s.t is the sp.a.w.n of sin, and sin is the way to h.e.l.l.

_Direct._ XIV. Be sure to keep up a holy, constant government over thy thoughts. Suffer them not to go after tempting, filthy, sensual things. As soon as ever a thought of l.u.s.t comes into thy mind, abhor it and cast it out. Abundance of the cure and of thy safety lieth upon thy thoughts. They that let their thoughts run uncontrolled, and feed on filthiness, are already fornicators in the heart; and are hatching the c.o.c.katrice eggs; and no wonder if from thoughts they proceed to deeds. Oh what a deal of uncleanness is committed by the thoughts, which people are little ashamed of, because they are unseen of men! If the thoughts of many were open to beholders, what wantonness and l.u.s.t would appear in many adorned sepulchres! Even in the time of holy worship, when once such give the unclean spirit possession of their thoughts, how hardly is he cast out! they can scarce look a comely person in the face without some vicious thought. If Hierom confess, that in his wilderness his thoughts were running among the ladies at Rome, what may we think of them that feed such filthy fantasies? Say not, you cannot rule your thoughts: you can do much if you will, and more than you do. If money and honour can make an unG.o.dly preacher command his thoughts to holy things, in the studies of divinity, through much of his life, you may see that your thoughts are much in your power. But of this before.

_Direct._ XV. If other means serve not, open thy case to some friend, and shame thyself to him, as I advised under the former t.i.tle.

Confession, and shame, and advice, will help thee.

_Direct._ XVI. Above all go to Christ for help, and beg his Spirit, and give up thy heart to better things. Oh, if it were taken up with G.o.d, and heaven, and the holy life that is necessary thereto, these things are so great, and holy, and sweet, and of such concernment to thee, that they would leave little room for l.u.s.t within thee, and would make thee abhor it as contrary to those things which have thy heart. No such cure for any carnal love as the love of G.o.d; nor for fleshly l.u.s.ts, as a spiritual, renewed, heavenly mind. Thou wouldst then tell Satan that G.o.d hath taken up all the room, and thy narrow heart is too little for him alone; and that there is no room for l.u.s.t, or the thoughts that serve it. A true conversion which turneth the heart to G.o.d, doth turn it from this with other sins, though some sparks may still be unextinguished. It was once noted that many turn from other sects to the Epicureans, but none from the Epicureans to any other sect; the reason was because nature is inclined to sensuality in all, and when it is confirmed by use and doctrine, philosophy is too weak to master it. But Christ calleth and saveth epicures, and publicans, and harlots, and hath cleansed many such by his grace, which teacheth men to "deny unG.o.dliness and worldly l.u.s.ts, and to live soberly, righteously, and G.o.dly in the world."

Philostratus tells us of a sudden change upon one Isaeus, that turned him from luxury to exceeding temperance: so that when one asked him, Is not yonder a handsome woman? he answered, The diseases of my eyes are cured.

When they asked him which dish was the pleasantest, he answered, _Desii curare_, I have done regarding such things: and told them the reason, that marvelled at his change, Because he found that he did but gather fruits out of Tantalus' garden. They are "deceitful l.u.s.ts," Eph. iv. 22, and Satan himself will reproach thee for ever, if he can deceive thee by them. As Alexander when he had taken Darius, his gallantry, and sumptuous houses, and furniture, reproaches him with it, saying, _Hoccine erat imperare?_ Was this to rule? So Satan would show thee thy l.u.s.ts and say, Was this to be a christian and seek salvation?

PART VI.

_Directions against sinful Excess of Sleep._

Of this, something is said already, chap. v. part i. and more afterwards in the directions against idleness. Therefore I shall say but little now. 1. I shall show you when sleep is excessive. 2. Wherein the sinfulness of it consisteth. 3. What to do for the cure of it.

I. Sleep is given us for the necessary remission of the animal operations, and of the labour or motion of the exterior parts, by the quieting of the senses, or shutting them up: that the natural and vital operations may have the less disturbance. It is necessary, 1. To our rest. 2. To concoction. Therefore weariness and want of concoction are the chief indications, to tell us how much is needful for us.

Sleep is sinfully excessive, 1. When it is voluntarily more than is needful to our health. 2. When it is unseasonable, at forbidden times.

It is not all weariness or sleepiness that maketh sleep lawful or needful; for some is contracted by laziness, and some by many diseases, and some by other constant causes which make men almost always weary.

Nor is it all want of concoction that sleep is a remedy for; some may be caused by excess of eating, which must be cured a better way; and many diseases may cause it, which require other cure. Therefore none must indulge excess upon these pretences. Nor must a present sense of the pleasure of sleeping, or the displeasure of waking, be the judge; for sluggards may think they feel it do them good, and that early rising doth them hurt; but this good is but their present ease, and this hurt is but a little trouble to their head, and eyes, and lazy flesh, just at the time. But reason and experience must judge what measure is best for your health, and that you must not exceed. To some five hours is enough; to the ordinary sort of healthful persons six hours is enough; to many weak, valetudinary persons seven hours is needful: to sick persons I am not to give directions.

2. Sleep is excessive at that particular time when it is unseasonable.

As, 1. When we are asleep when we should be doing some necessary business which calls for present despatch. 2. Or when we should be hearing the sermon, or praying, in public or private. In a word, when it puts by any greater duty which we should then perform. As, when the disciples slept when Christ was in his agony: "Could ye not watch with me one hour? watch and pray, that ye enter not into temptation," Matt.

xxvi. 40, 41.

It is a foppery and abuse of G.o.d and ourselves, to think that the breaking of our sleep is a thing that of itself pleaseth G.o.d; or that rising to pray at midnight is more acceptable to G.o.d than at another hour: usually such rising to pray is sinful, 1. Because it is done in an erroneous conceit that G.o.d accepts it better than in the day time.

2. Because they waste time in dressing and undressing. 3. Or else hurt their health by cold in the winter, and so lose more time than they redeem by shortening their lives. 4. And usually they are more drowsy and unfit. But to rise in the night to prayer is meet on some extraordinary occasion that calls for it; as to pray with or for a dying person, or such like; or when an extraordinary fervour and fitness prepareth us for it; and when we can stay up when we are up, and not lose time in going to bed again. But ordinarily that way is to be chosen that best redeemeth time; and that is, to consider just how much sleep our health requireth, and to take it if we can together without interruption, and to rise then and go about our duties. But those that cannot sleep in the night, must redeem that time as discretion shall direct them.

It is the voluntariness of the excess that the sinfulness princ.i.p.ally consisteth in; and therefore the more voluntary the more sinful. In a lethargy or caros it is no sin: and when long watching, or some bodily weakness or distemper, make it almost unavoidable, the sin is the smaller: therefore in case of long watching and heaviness, Christ partly excused his disciples, saying, "The spirit is willing, but the flesh is weak," Matt. xxvi. 41. But when it cometh from a flesh-pleasing sloth, or from a disregard of any holy exercise that you are about, it is a grievous sin. And though it be involuntary just at the time, and you say, I would fain forbear sleeping now if I could; yet if it be voluntary remotely and in its causes, it is your sin. You would now forbear sleeping; but you would not forbear that pampering your body, and stuffing your guts, which causeth it; you would not deny the flesh its ease to avoid it.

II. The sinfulness of excess of sleep lieth in these particulars: 1.

That it is a sinful wasting of every minute of that time which is consumed in it.[469] And this is a very grievous thing, to a heart that is sensible of the preciousness of time: when we think how short our lives are, and how great our work is, it should tell us how great a sin it is to cast away any of this little time in needless sleep.

And yet what abundance of it with many is thus spent! Almost half their whole lives is spent in bed, by many drones, that think they may sleep because they are rich, and have not a necessity of labouring to supply their wants. I was never tempted (that I remember) so much to grudge at G.o.d's natural ordering of man, in any thing, as that we are fain to waste so much of our little time in sleep: nor was I ever tempted to grudge at my weakness so much on any account as this, that it deprived me of so much precious time, which else might have been used in some profitable work. The preciousness of time makes excessive sleeping to be a great sin, according to the measure of the excess.

2. It is a neglect of all our powers and parts which should all that time be exercised. Reason is idle and buried all that while: all your wisdom and knowledge are of no use to you.[470] All the learning of the greatest scholar in the world, is of no more service than if he were illiterate; nor all the prudence and policy of the wisest, than if they were mere idiots. All the strength and health of the strongest are of no more service than if they were sick; nor the skill of the greatest artist, than if he had never learnt his art; nor any of your limbs or senses, than if you were lame, or blind, or deaf, or senseless. And I leave it to any man's consideration and judgment, whether if drunkenness be so odious a sin, because it depriveth a man voluntarily of the use of his reason and parts, it must not be a very great sin to do the same by sleeping, by frequent, voluntary, excessive sleeping. For no man I think is drunk so often as the sluggard is dead in sleep: sluggards quite kill their reason, when most drunkards do but maim it, or make it sick.

Sluggards bury their wits and parts usually ten times as long in the year, as the filthiest drunkards do. And hath G.o.d given you reason, and parts, and strength for no better use, than to bury it for so considerable a part of your lives?

3. Excess of sleep is guilty of all the omissions of those duties, which should all that time have been performed: of the omission of every holy thought, and word, and deed which should have been then exercised; and of the omission of all the duties of your callings: of the omission of every prayer you should have then prayed, and every chapter you should have read; and all the good which you should have got to yourselves, or done to others, to wife, husband, children, parents, servants, neighbours. And you know that omissions are one half, and the greater half, of the sins of the world; and that G.o.d will condemn the wicked at last for their omissions; for not feeding the poor, not clothing them, not visiting: and that he requireth the improvement of all his talents; and that it is his terrible sentence, Matt. xxv. 26, 30, "Thou wicked and slothful servant, &c. Cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth." What then shall we think of the wilful omission, not of one duty, but of all duty whatsoever; not now and then, but constantly for an hour, or two, or three once in four and twenty hours! No love of G.o.d, no desires towards him, no good is exercised all that time.

[Sidenote: Whether love of sleep may be a mortal sin?]

_Quest._ Can the love of sleep alone be the mortal, reigning sin in any one? The reason of the doubt is, because that the mortal sin is a sin of mistaken interest, that is, such as hath a man's chiefest love, and is preferred before G.o.d; which it seems so small a thing as sleep or ease cannot be, but it seems a mere neglect or remissness in the way of duty, and not to be chosen as any man's felicity.

_Answ._ The sin that is set up against the love of G.o.d, as a man's ultimate end and happiness, is flesh-pleasing in the general, or carnal self-love: and he that is guilty of this can hardly be imagined to exercise his sensual desire only in the way of sloth and sleep. It is certain that he preferreth the greatest pleasure of his flesh which he can attain before the less: and therefore as to the habit or inclination, he is as much addicted to covetousness, gluttony, ambition, or other ways of sensuality; and if they are within his reach, that he can hope to attain them, he will actually desire such greater pleasures, more than this. For there is no man that is an unregenerate sensualist, that hath mortified covetousness, luxury, and pride, and yet is captivated only by sleep or sloth: the same grace which truly mortifieth the greater would mortify the less. But it is possible that a beggar, or some such person, that hath no other sensual pleasure but idleness in view or hope, may exercise his sensuality princ.i.p.ally this way. Not but that radically he preferreth riches and honour before his beggarly sloth and ease; but those desires having no matter to work upon, do not stir in him, because he hath no hope of reaching such a thing. The sum is, 1. Carnal self-love is the great opposite to the love of G.o.d. 2. This self-love worketh towards carnal pleasure, and to the greatest most. 3. Habitually therefore the love of riches, honour, and voluptuousness, is stronger than the love of ease. 4. Actually the love of ease may be the strongest in some. 5. But if those persons were as capable of the higher fleshly pleasures, they would love them actually more. 6. It is not the omitting of some particular duties through the love of ease, which proveth such a sensual, unsanctified state of soul; but the preferring of men's ease before a holy life in the main; as when men so far love their ease, that they will not make it the chief of their desires and employments, to "seek the kingdom of G.o.d and his righteousness," Matt. vi. 33.