But now for sports, and the other delights of human life. Accept of God's indulgence with thankfulness, and use it with moderation. Adam in innocency was placed in a garden of delight ; and since the fall God hath provided not only for necessity but pleasure. Certainly in Christ we have a great liberty, but we should not use it as an occasion to the flesh : ' To the pure all things are pure,' Titus i. 15. Only let us take heed that we are pure in the use of these outward comforts and refresh- ments. Now we need not fear the uncleanness of meats and sports, but let us fear the uncleanness of lusts. There is a double exercise of sobriety in our sports and recreations and the delights of the human life — to direct us in the choice of them, and in the use of them.
1. In the choice of them, that they be lawful, not ' the j^leasures of sin,' Heb. xi. 25. There is a strange perverseness in man's nature ; those pleasures relish best that are seasoned with sin, as if we could not do nature right without wrong to God, and putting an affront upon his laws : ' He that breaks the hedge, a serpent shall bite him,' Eccles. x. 8. Now, to prevent danger of this kind, and that we may not break through the hedge and the restraints which God hath set us, and so find remorse upon our deathbeds, conscience must be informed. Gen- erally we may observe, that we offend God more in our recreations than in any other affairs of life, and are more guilty of unlawful recreations than of unlawful ways of gain and traffic ; and therefore it is good to be wary, and keep at a distance from sin. And because recreations are not among things absolutely necessary, but only convenient, if they be questionable, or of ill fame, it is better to forbear : Phil. iv. 8, ' What- soever things are of good report, &c., think of these things ; ' that we may be sure not to be guilty of any contempt of God, and that we may not give offence to others. As, for instance, a lusory lot in cards or dice is very questionable, therefore better to be forborne than used, especially where they give offence. And again, because ' everything is sanctified by the word of God and prayer,' 1 Tim, iv. 4, therefore we should seek to understand our liberty by the word, and venture upon nothing in this kind but what we can commend to God in prayei-, and upon which we can ask a blessing. Thus sobriety directs you in the choice of recreations.
124 SERMONS UPON TITUS II. 11-14. [SeR. VII.
2. In the use. Usually we offend in sucli things as are for the matter lawful ; there the soul is more secure : as in the Gospel, the excuse is put in the handsomest terms : Luke xiv, 20, ' I have married a wife, and therefore I cannot come.' For the understanding of it, note, Christ's parables do put the dispositions of men's hearts into words. Now the sensualist, or the man that is addicted to pleasures, is there represented ; and mark, he doth not urge dalliance with harlots, but ' I have married a wife, and therefore I cannot come ; ' implying that excess in lawful pleasures keepeth many from Christ and from the things of grace ; and therefore here is the work of sobriety, to set bounds and limits to the use and exercise of our liberty, that it may not degen- erate into licentiousness.
Well, but what rules shall we observe ? In short, then, we offend in sports when they waste our estate, rob us of our time, cheat us of opportunity of privacy and retirement with God, and when they unfit the heart for the duties of religion.
[1.] When they waste their estates. You may not do with your estates as you please ; you are stewards, and are to be accountable to God at the last day for every penny. Why should a prodigal have a greater liberty and dominion over his estate than a covetous man ? I will tell you for what reason I speak it ; prodigals that ' waste their substance with riotous living,' as he described in Luke xv. 13, when they are taxed for this, they say, It is my own, and I may do with my own as I please. We are not content to take such an answer from a rich and covetous man when you press him to charity ; if he should say, It is my own, and I shall give what I please, as Nabal said, 1 Sam. xxv. 11, ' Shall I take my bread, and my water, and my flesh, that I have killed for my shearers, and give it unto men whom I know not ? ' The truth is, it is a mistake on both sides ; it is not theirs, but God's ; he is the great owner. Therefore when recreations are costly, and waste your estates, you cannot give an account of it to God at the great day ; you rob your families, at least the poor. Lust starves charity, and makes it a beggar. It is sad when a lust can command thee to do more than the love of God can. When you can lavish away thus much upon your pleasures, and account nothing too dear for them, and every penny be begrudged that is for a use truly good, you are guilty of sacri- lege to God, you rob him of his tribute, and you rob the poor of their support, who are God's receivers.