CASES ABOUT, AND DIRECTIONS AGAINST, PRODIGALITY AND SINFUL
WASTEFULNESS.
Because men's carnal interest and sensuality is predominant with the
greatest part of the world, and therefore governeth them in their
judgment about duty and sin, it thence cometh to pass that
wastefulness and prodigality are easily believed to be faults, so far
as they bring men to shame or beggary, or apparently cross their own
pleasure or commodity: but in other cases, they are seldom
acknowledged to be any sins at all; yea, all that are gratified by
them, account them virtues, and there is scarce any sin which is so
commonly commended; which must needs tend to the increase of it, and
to harden men in their impenitency in it; and verily if covetousness,
and selfishness or poverty, did not restrain it in more persons than
true conscience doth, it were like to go for the most laudable
quality, and to be judged most meritorious of present praise and
future happiness. Therefore in directing you against this sin, I must
first tell you what it is; and then tell you wherein the malignity of
it doth consist: the first will be best done in the definition of it,
and enumeration of the instances, and examination of each one of them.
_Direct._ I. Truly understand what necessary frugality, or
parsimony, and sinful wastefulness are.
[Sidenote: What necessary frugality is.]
Necessary frugality or sparing is an act of fidelity, obedience, and
gratitude, by which we use all our estates so faithfully for the chief
Owner, so obediently to our chief Ruler, and so gratefully to our
chief Benefactor, as that we waste it not any other way.
As we hold our estates under God, as Owner, Ruler, and Benefactor, so
must we devote them to him, and use them for him in each relation: and
christian parsimony cannot be defined by a mere negation of active
wastefulness, because idleness itself, and not using it aright, is
real wastefulness.
[Sidenote: Wastefulness, what it is.]
Wastefulness or prodigality is that sin of unfaithfulness, disobedience,
and ingratitude, by which either by action or omission we mispend or
waste some part of our estates to the injury of God, our absolute
Lord, our Ruler, and Benefactor: that is, besides and against his
interest, his command, and his pleasure and glory, and our ultimate end.
These are true definitions of the duty of frugality and the sin of
wastefulness.
_Inst._ I. One way of sinful wastefulness is, In pampering the
belly in excess, curiosity, or costliness of meat or drink, of which I
have spoken, chap. viii. part i.
_Quest._ I. Are all men bound to fare alike? or when is it
wastefulness and excess?
_Answ._ This question is answered in the foresaid chapter of
gluttony, part iv. tit. 1. 1. Distinguish between men's several
tempers, and strength, and appetites. 2. And between the restraint of
want, and the restraint of God's law. And so it is thus resolved:
1. Such difference in quantity or quality as men's health or strength,
and real benefit, requireth, may be made by them that have no want.
2. When want depriveth the poor of that which would be really for
their health, and strength, and benefit, it is not their duty who have
no such want to conform themselves to other men's afflictions; except
when other reasons do require it.
3. But all men are bound to avoid real excess in matter, or manner,
and curiosity, and to lay out nothing needlessly on their bellies;
yea, nothing which they are called to lay out a better way. Understand
this answer, and it will suffice you.
_Inst._ II. Another way of prodigality is by needless, costly
visits, and entertainments.
_Quest._ II. What cost upon visits and entertainments is unlawful
and prodigal?
_Answ._ 1. Not only all that which hath an ill original, as pride
or flattery of the rich, and all that hath an ill end, as being merely
to keep up a carnal, unprofitable interest and correspondency; but
also all that which is excessive in degree. I know you will say, But
that is the difficulty, to know when it is excessive. It is not
altogether impertinent to say, when it is above the proportion of your
own estate, or the ordinary use of those of your own rank, or when it
plainly tendeth to cherish gluttony or excess in others: but these
answers are no exact solution. I add therefore, that it is excess when
any thing is that way expended, which you are called to expend another
way.
_Object._ But this leaveth it still as difficult as before.
_Answ._ When in rational probability a greater good may be done
by another way of expense, _consideratis considerandis_, and a
greater good is by this way neglected, then you had a call to spend it
otherwise, and this expense is sinful.
_Object._ It is a doubt whether of two goods it be a man's duty
always to choose the greater.
_Answ._ Speaking of that good which is within his choice, it is
no more doubt than whether good be the object of the will. If God be
eligible as good, then the greatest good is most eligible.
[Sidenote: Whether a man is bound to prefer the greatest good.]
_Object._ But this is still a difficulty insuperable: how can a
man in every action and expense discern which way it is that the
greatest good is like to be attained? This putteth a man's conscience
upon endless perplexities, and we shall never be sure that we do not
sin; for when I have given to a poor man, or done some good, for aught
I know there was a poorer that should have had it, or a greater good
that should have been done.
_Answ._ 1. The contrary opinion legitimateth almost all villany,
and destroyeth most good works as to ourselves or others. If a man may
lawfully prefer a known lesser good before a greater, and be justified
because the lesser is a real good, then he may be feeding his horse
when he should be saving the life of his child or neighbour, or
quenching a fire in the city, or defending the person of his king: he
may deny to serve his king and country, and say, I was ploughing or
sowing the while. He may prefer sacrifice before mercy; he may neglect
his soul, and serve his body. He may plough on the Lord's day, and
neglect all God's worship. A lesser duty is no duty, but a sin, when a
greater is to be done. Therefore it is certain, that when two goods
come together to our choice, the greater is to be chosen, or else we
sin. 2. As you expect that your steward should proportion his expenses
according to the necessity of your business, and not give more for a
thing than it is worth, nor lay out your money upon smaller commodity,
while he leaveth your greater business unprovided for; and as you
expect that your servant who hath many things in the day to do, should
have so much skill as to know which to prefer, and not to leave undone
the chiefest, whilst he spendeth his time upon the least: so doth God
require that his servants labour to be so skilful in his service, as
to be able to compare their businesses together, and to know which at
every season to prefer. If christianity required no wisdom and skill,
it were below men's common trades and callings. 3. And yet when you
have done your best here, and truly endeavour to serve God faithfully,
with the best skill and diligence you have, you need not make it a
matter of scrupulosity, perplexity, and vexation; for God accepteth
you, and pardoneth your infirmities, and rewardeth your fidelity. And
what if it do follow, that you know not but there may be some sinful
omission of a better way? Is that so strange or intolerable a
conclusion; as long as it is a pardoned failing, which should not
hinder the comfort of your obedience? Is it strange to you that we are
all imperfect? and imperfect in every good we do, even by a culpable,
sinful imperfection? You never loved God in your lives without a
sinful imperfection in your love; and yet nothing in you is more
acceptable to him than your love. Shall we think a case of conscience
ill resolved, unless we may conclude, that we are sure we have no
sinful imperfection in our duty? If your servant have not perfect
skill, in knowing what to prefer in buying and selling, or in his
work, I think you will neither allow him therefore to neglect the
greater and better, knowingly, or by careless negligence, nor yet
would you have him sit down and whine, and say, I know not which to
choose; but you would have him learn to be as skilful as he can, and
then willingly and cheerfully do his business with the best skill, and
care, and diligence he can, and this you will best accept.
So that this holdeth as the truest and exactest solution of this and
many other such cases: He that spendeth that upon an entertainment of
some great ones, which should relieve some poor distressed families,
that are ready to perish, doth spend it sinfully. If you cannot see
this in God's cause, suppose it were the king's, and you will see it:
if you have but twenty pounds to spend, and your tax or subsidy cometh
to so much; if you entertain some noble friend with that money, will
the king be satisfied with that as an excuse? or will you not be told
that the king should have first been served? Remember him then, who
will one day ask, "Have you fed, or clothed, or visited me?" Matt.
xxv. You are not absolute owners of any thing, but the stewards of
God; and must expend it as he appointeth you. And if you let the poor
lie languishing in necessities, whilst you are at great charges to
entertain the rich without a necessity or greater good, you must
answer it as an unfaithful servant.
And yet on the other side, it may fall out that a person of quality,
by a seasonable, prudent, handsome, respectful entertainment of his
equals or superiors, may do more good than by bestowing that charge
upon the poor. He may save more than he expendeth, by avoiding the
displeasure of men in power: he may keep up his interest, by which if
he be faithful, he may do God and his country more service, than if he
had given so much to the poor. And when really it is a needful means
to a greater good, it is a duty; and then to omit it, and give that
cost to the poor, would be a sin.
_Object._ But if this rule hold, a man must never do but one kind
of good; when he hath found out the greatest, he must do nothing else.
_Answ._ He must always do the greatest good: but the same thing
is not at all times the greatest good. Out of season and measure a
good may be turned to an evil: praying in its season is better than
ploughing; and ploughing in its season is better than praying, and
will do more good; for God will more accept and bless it.
_Object._ Therefore it seemeth the prudentest way to divide my
expenses according to the proportion of others of my quality; some to
the poor, and some to necessary charges, and some to actions of due
civility.
_Answ._ That there must be a just distribution is no question;
because God hath appointed you several duties for your expenses: but
the question is of the proportions of each respectively. Where God
hath made many duties constantly necessary, (as to maintain your own
bodies, your children, to pay tribute to the king, to help the poor,
to maintain the charges of the church,) there all must be wisely
proportioned. But entertainments, recreations, and other such after to
be mentioned, which are not constant duties, may be sometimes good and
sometimes sinful: and the measure of such expenses must be varied only
by the rule already laid down, viz. according to the proportion of the
effect or good which is like to follow: though the custom of others of
the same rank may sometimes intimate what proportion will be suitable
to that lawful end; and sometimes the inordinate custom of others will
rather tell one what is to be avoided. Therefore true prudence
(without a carnal bias) comparing the good effects together, which
rationally are like to follow, is the only resolver of this doubt.
Which having so largely showed, I shall refer you to it, in the
solution of many of the following questions.
_Inst._ III. Another way of sinful wasting is upon unnecessary,
sumptuous buildings.
_Quest._ III. When is it prodigality to erect sumptuous edifices?
_Answ._ Not when they are for the public good, either in point of
use, or ornament and honour, so be it no greater good be thereby
omitted. Therefore it is not churches, hospitals, burses, or common
halls that I am speaking of. Nor when they are proportioned to the
quality of the person, for the honour of magistracy, or for a man's
necessary use. But when it is for ostentation of a man's riches, or
rather of his pride, and for the gratifying of a carnal, irrational
fancy; and when a man bestoweth more upon buildings, than is
proportionable to his estate, and to his better expenses; and (to
speak more exactly) when he bestoweth that upon his buildings, which
some greater service calleth for at that time; it is then his
prodigality and sin.
_Quest._ IV. Here once for all let us inquire, Whether it be not
lawful, as in diet, so in buildings, recreation, and other such
things, to be at some charge for our delight, as well as for our
necessities?
_Answ._ The question is thus commonly stated, but not well; for
it seemeth to imply, that no delights are necessary, and so putteth
things in opposition which are oft coincident. Therefore I
distinguish, 1. Of necessity: some things are necessary to our being,
and some to our felicity, and some but to our smaller benefits. 2. Of
delight: some delight is sinful; as gratifying a sinful humour or
disposition: some is unnecessary or wholly useless; and some is
necessary, either to our greater or our lesser good. And so the true
solution is: (1.) The sinful delight of a proud, a covetous, a
lustful, a voluptuous mind, is neither to be purchased or used. (2.) A
delight wholly needless, that is, unprofitable, is sinful if it be
purchased, but at the price of a farthing, or of a bit of bread, or of
a minute's time; because that is cast away which purchaseth it. (3.) A
delight which tendeth to the health of the body, and the alacrity of
the mind, to fit it for our calling and the service of God, (being not
placed in any forbidden thing,) may be both indulged and purchased, so
it be not above its worth. (4.) So far as delight in houses, or
sports, or any creature, tendeth to corrupt our minds, and draw us to
the love of this present world, and alienate our hearts from heaven,
so far must they be resisted and mortified, or sanctified and turned a
better way. (5.) In the utensils of our duty to God, usually a
moderate, natural delight, is a great help to the duty, and may become
a spiritual delight: as a delight in many books, in the preacher's
utterance, in the melody of psalms, in my study, and its conveniences,
in my walk for meditation, &c. And a delight in our food and
recreations, maketh them much fitter to cherish health, and to attain
their ends; so it be not corrupt, immoderate, or abused to evil ends.
_Inst._ IV. Another way of prodigality, is in needless, costly
recreations.
_Quest._ V. Is all cost laid out upon recreations unlawful?
_Answ._ No: but, _cæteris paribus_, we should choose the
cheapest, and be at no needless cost on them; nor lay out any thing on
them which, _consideratis considerandis_, might be better
bestowed. But of this before.
_Inst._ V. Another way of prodigality is in over-costly apparel.
_Quest._ VI. What may be accounted prodigality in the costliness
of apparel?
_Answ._ Not that which is only for a due distinction of superiors
from inferiors, or which is needful to keep up the vulgar's reverence
to magistrates. But, 1. All that which is merely serviceable to pride,
or vain curiosity, or amorous lust, or an affectation to be thought
more comely and beautiful than others. 2. All that which hath more
cost bestowed on it, than the benefit or end is worth. 3. Or which
hath that cost which should be rather laid out another way upon better
uses. The cheapest apparel must be chosen which is warm and comely,
and fittest to the right ends. And we must come nearer those that are
below our rank, than those above it.
_Inst._ VI. Also prodigality is much showed in the cost which is
laid out for needless pomp and ostentation of greatness or curiosity,
in keeping a numerous retinue, and in their gallantry, and in keeping
many horses, and costly furniture, and attendance.
_Quest._ VII. When is a costly retinue and other pompous
furniture to be accounted prodigality?
_Answ._ Not when they are needful to the honour of magistracy,
and so to the government of the commonwealth; nor when it is made but
a due means to some lawful end, which answereth the cost. But when it
is either the fruits and maintenance of pride, or exceedeth the
proportion of men's estates, or (especially) when it expendeth that
which better and more necessary uses call for. It is a most odious and
enormous crime, to waste so many hundred or thousand pounds a year in
the vanities of pomp, and fruitless curiosities, and need-nots, while
the public uses of the state and church are injured through want, and
while thousands of poor families are racked with cares, and pinched
with necessities round about us.
_Inst._ VII. Another way of prodigality is that which is called
by many, keeping a good house, that is, in unnecessary abundance, and
waste of meat and drink, and other provisions.
_Quest._ VIII. When may great housekeeping be accounted
prodigality?
_Answ._ Not when it is but a convenient work of charity to feed
the poor, and relieve the distressed, or entertain strangers, or to
give such necessary entertainment to equals or superiors as is before
described: but when the truest relief of the poor shall be omitted,
(and it may be poor tenants racked and oppressed,) to keep up the fame
and grandeur of their abundance, and to seem magnificent, and praised
by men for great housekeepers. The whole and large estates of many of
the rich and great ones of the world goeth this way, and so much is
devoured by it, as starveth almost all good works.
_Inst._ VIII. Another act of prodigality is cards and dice, and
other gaming; in which whilst men desire to get that which is
another's, they lose and waste their own.
_Inst._ IX. Another act of prodigality is giving over-great
portions with children: it being a sinful waste of our Master's stock,
to lay it out otherwise than he would have us, and to serve our pride
and self-interest in our children instead of him.
_Quest._ IX. When may our children's portions be accounted
prodigality or too great?
_Answ._ Not when you provide for their comfortable living
according to your estates, and give them that due proportion which
consisteth with the discharge of other duties: but when all that men
can get is thought little enough for their children; and the business
of their lives is to live in fulness themselves as long as they can,
and then to leave that to their posterity which they cannot keep
themselves! When this gulf of self-pampering and providing the like
for children, devoureth almost all that you can gather, and the poor
and other needful uses are put off with some inconsiderable pittance;
and when there is not a due proportion kept between your provision for
your children, and the other duties which God requireth of you. Psal.
xlix. 7-9, 11, 13, "Their inward thought is, that their houses shall
be perpetuated, and their dwelling-places to generations: they call
their lands after their own names.--This their way is their folly; yet
their posterity approve their sayings." Psal. lxxiii. 12, "Behold,
these are the ungodly who prosper in the world, they increase in
riches." Psal. xvii. 14, "They have their portion in this life:--they
are full of children, (or their children are full,) and they leave the
rest of their substance to their babes." A parent that hath an heir,
or other children, so wise, religious, and liberal, as that they are
like to be more charitable and serviceable to good uses, than any
other whom he can trust with his estate, should not only leave such
children sufficient for themselves, but enable them as much as he can
to do good; for they will be more faithful trustees to him than
strangers. But a parent that hath but common and untrusty children,
should do all the good he can himself, and what he would have done
when he is dead, he must commit to them that are more trusty, and
allow his children but their proper maintenance. And parents that have
debauched, wicked, ungodly children, (such as God commanded them to
cause to be put to death, Deut. xxi.) should allow them no more than
their daily bread, if any thing at all (which is their own to dispose
of).
_Inst._ X. Also to be careless in many small expenses or losses,
because they are but little things, and let any such thing be cast
away, is sinful prodigality.
_Quest._ X. How far is it a duty to be frugal in small matters,
and the contrary a sin?
_Answ._ We must not overvalue any thing, great or small; nor be
sparing out of covetousness; nor yet in an imprudent way, which
seemeth to signify baseness and worldliness when it is not so; nor
must we be too thinking in bargaining with others, when every penny
which we get by it, is lost to one that needeth it more. But we must
see that nothing of any use be lost through satiety, negligence, or
contempt; for the smallest part is of God's gifts and talents, given
us, not to cast away, but to use as he would have us; and there is
nothing that is good so small, but some one hath need of it, or some
good use or other may be made of it. Even Christ when he had fed
thousands by a miracle, yet commanded his disciples to "gather up the
broken bread or fragments, that nothing be lost," John vi. 12. Which
plainly showeth that it is a duty which the richest man that is is not
exempted from, to be frugal, and sin in the greatest prince to be
wasteful of any thing that is good; but this must not be in sordid
covetousness, but in obedience to God, and to do good to others. He is
commendable who giveth liberally to the poor, out of his abundance;
but he is much more commendable who is a good husband for the poor, as
worldlings are for themselves; and frugally getteth and saveth as much
as he can, and denieth all superfluities to himself and all about him,
that he may have the more to give to pious and charitable uses.
_Inst._ XI. Idleness also and negligence in our callings, is
sinful wastefulness and prodigality; when either the pride of
gentility maketh people think themselves too good to labour, or to
look after the matters of their families, or slothfulness maketh them
think it a life too toilsome for their flesh to bear. Prov. xviii. 9,
"He that is slothful in his work, is brother to him that is a great
waster:" these drones consume that which others labour for, but are no
gatherers themselves.
_Quest._ XI. Is every one bound to labour in a calling?
_Answ._ This is answered before in its due place, part i. Every
one that is able, rich or poor, must live in some profitable course of
pains or labour.
_Quest._ XII. Is it a duty to desire and endeavour to get, and
prosper, and grow rich by our labours; when Solomon saith, "Labour not
to be rich?" Prov. xxiii. 4.
_Answ._ It is a sin to desire riches as worldlings and sensualists do,
for the provision and maintenance of fleshly lusts and pride; but it
is no sin, but a duty, to labour not only for labour sake, formally
resting in the act done, but for that honest increase and provision,
which is the end of our labour; and therefore to choose a gainful
calling rather than another, that we may be able to do good, and
relieve the poor. Eph. iv. 28, "Let him labour, working with his hands
the thing that is good, that he may have to give to him that needeth."
_Quest._ XIII. Can one be prodigal in giving to the church?
_Answ._ Yes, if it be in a blind zeal to maintain a useless pomp
or superstition; or if he give that which should be used or given
otherwise: but this is a sin that few in these days are much in danger
of.[167]
_Quest._ XIV. Can one be prodigal in giving to the poor?
_Answ._ Yes, when it is blindly done, to cherish idleness in
wandering beggars; or with a conceit of meriting in point of commutative
justice from God; or when that is given to the poor, which should be
given to other uses (as in public tribute, maintenance of children,
furtherance of the gospel, &c.): but this is a sin that few have need
to be restrained from.
_Quest._ XV. May a rich man expend any thing upon (otherwise)
lawful pomp, or conveniences, or pleasures, at such a time when there
are multitudes of poor families in extremity of want? as now, when the
flames which consumed London have left many thousands in distress?
_Answ._ Doubtless every man should spare as much for the relief
of others as he can; and therefore should not only forbear all
needless expenses, but those also that are needful but to such
conveniences and accommodations as may be spared without a greater
hurt, than is the want of such as that charge would relieve. To save
the lives of people in want, we must spare any thing from ourselves,
which our own lives can spare. And to relieve them in their deep
poverty, we must abate much more than our superfluities. To expend any
thing on pride and lust, is a double sin at such a time, when Lazarus
is at our doors in want. If that Luke xvi. were well studied, (wherein
it was that the rich man's sin and danger lay, in being clothed in
purple and silk, and faring sumptuously every day, while Lazarus
wanted,) it would make some sensualists wiser than they are.
But yet it must be confessed, that some few persons may be of so much
worth and use to the commonwealth, (as kings and magistrates,) and
some of so little, that the maintaining of the honour and succours of
the former, may be more necessary than the saving the lives of the
latter. But take heed lest pride or cruelty teach you to misunderstand
this, or abuse it for yourselves.
There are divers other ways of prodigality or sinful waste, which I
pass by, because they are such as few are concerned in; and my purpose
is not to say all that may be said, but all that is needful. As in
needless music, physic, books, (which Seneca handsomely reproveth,)
gifts to servants which need not, in mere ostentation of pride, to be
well spoken of, and many the like; and in unlawful wars, which is the
greatest sinful waster in all the world. And as for expenses in
debauchery and gross wickedness, as whoredom, revenge, in sinful
law-suits, &c. I here pretermit them.
_Direct._ II. Understand well the aggravations of this sin of
prodigality: viz.
1. It is a wasting of that which is none of our own, and a robbing God
of the use or service due to him in the improvement of his gifts. They
are his, and not ours; and according to his pleasure only must be
used. 2. It is a robbing the poor of that which the common Lord of the
world hath appointed for them in his law; and they will have their
action in heaven against the prodigal. 3. It is an inhuman vice, to
waste that upon pleasures, pride, and needless things, which so many
distressed persons stand in need of. 4. It is an injury to the
commonwealth, which is weakened by the wasteful. And the covetous
themselves (that are not oppressors) are much better members of public
societies than the prodigal. 5. It feedeth a life of other vice and
wickedness. It is a spending God's gift to feed those lusts which he
abhorreth. 6. It usually engageth many others in trades and labours
which are unprofitable, that they may serve the lusts of these sensual
prodigals. 7. And in the conclusion, it prepareth a sad account for
these wretches, when they must answer at the bar of God how they have
used all his gifts and talents. Remember all these aggravations.
_Direct._ III. Carefully mortify that greedy fancy, and fleshly
lusts, which is the wasting sin, and the devouring gulf. Quench the
fire, and you may spare all this fuel. Cure the fever or dropsy, and
you may spare both your drink and life. A greedy throat and a diseased
fancy are never satisfied, till they have wasted the peace of your
consciences with your estates, and brought you to the end of brutish
sinners: wisdom, and duty, and real benefit, are contented with a
little; but lust is insatiable; the voluptuous brute saith, I must
have my cups, my lusts, my pleasure; and the effeminate, vicious fancy
of those empty souls that mind no great and solid things, is still
ranging after some vanity or other; and like children, crying for
every thing that they see another have: and the most needless, yea,
burdensome things seem necessary to such; they say, I must needs have
this, and I must needs have that, there is no being without it; when
nothing needeth it, but a diseased mind, which much more needeth a
cure by grace and true mortification. Subdue pride, and sensuality,
and fancy, and you may escape prodigality.
_Direct._ IV. Remember the nearness of your account, and ask your
consciences what way of expenses will please you best in the review.
Whether at death and judgment it will be your comfort to find on your
account, So much laid out on needless bravery, to set out this carcass
which is now turning into dust; Item, so much upon proud entertainments
of great ones; Item, so much on cards, and dice, and stage-plays; and
so much on hounds and needless pleasures, &c. Or rather, so much to
promote the preaching of the gospel; so much to set poor children to
'prentice, or to school; so much to relieve distressed families, &c.
Let Matt. xxv. be well read, and your account well thought on.
_Direct._ V. Keep an account of your expenses, and peruse them
before a fast or a sacrament; and ask conscience how it judgeth of
them; yea, ask some holy, prudent friend, whether such proportions are
allowable before God, and will be comfortable to you in the day of
your extremity. If you are but willing to be cured, such means as
these will not be in vain.
[167] Read Erasmus Colloqu. Peregrin. Relig. Ergo.