[2.] When they engross your time, which is the most precious com- modity that can be, for it cannot be bought with gold and silver, and, when once lost, can never be repaired. God hath appointed pleasures after labour, and when we are grown dull with exercise ; but then they should be moderate, that as little time be wasted as may be. But now, when men make a calling of their recreation, and their life is nothing else but a diversion from one pleasure to another, and they spend more time than will serve to quicken them to their work, certainly this is a sin ; for then they alter the nature of them, and make it a work, and not a sport. They that spend their whole time in eating, drinking, and sporting, live like beasts rather than men ; for it is the beasts' haj)piness to take pleasure without remorse, Nay, they live rather like plants, which are a less noble sort of beings than beasts. Beasts have their labour, but plants have only life, and time given them
VeR. 12.J SERMONS UPON TITUS II. 11-14. 125
that they may grow hiilky ; for it is the perfection of plants to grow bulky and increase in stature. And yet this is the life of many gallants and idle gentlemen, who live as if they were not born for business but recreation. Nay, though you do not make a trade of it, yet too much time is not to be spent for the measure ; only so much time as will serve to quicken you again to the labours of your general and particular calling. An eminent divine gives this rule concerning recreations, It is not lawful for a man in an ordinary course to spend more time in the day upon any pastime than in religious exercises. He means private religious exercises ; he limits him only thus, not constantly. Now, if we be tried by this rule, how many of us would be taken tardy and guilty of sin ? As one said, when he read Mat. v., Aid Jioc non est evangelium, aut nos non sumus evangelici — Either this is not scrip- ture, or we not christians. So let us look upon this rule ; either it is not true, or we do not act aright. Therefore let us debate it a little, and see whether is defective. Either we come short of strictness and cir- cumspection, or the rule comes short of truth and weight. Think of it. Certainly it is most equal that the most needful duties should have most time bestowed upon them. To get assurance and enjoy com- munion with God, this should be first in your care : Mat. vi. 33, ' Seek ye first the kingdom of God, and the righteousness thereof, and all these things shall be added to you.' It is true we cannot spend so much time in private communion with God as in business, because of the urgency of bodily necessities ; yet this is but equal, that we should spend as much time in duties of religion as we do in recreation. Consider, the soul hath its delights, and repasts, and recreations, as well as tho body, and needs it as much • and therefore, if our first care should be for the soul, it is but equal that at least as much recreation as we bestow upon the body, so much also should we allow to the soul. Especially when we consider this, that it is some refreshment to the body to go aside from manual labour and converse with God. Once more, that you may think charitably upon this rule, there is a sad character in scripture given of that sort of men, 2 Tim. iii. 4, that ' are lovers of pleasure more than lovers of God.' Now consider, will not this too much describe the temper of our hearts ? Will not this text stare in the face of conscience, when we are loath to give an equal time to God and to religion as to our carnal sports and delights ? If your expenses of time were written in your debt-books, you would blush to look over the accounts ; so much for pleasure, so much for sports, so much for business, and so little for duty and private converse with God. The rule is too true ; let conscience be judge. Certainly if we did prize heavenly comforts as much as carnal, we should not complain of the rule as too strict. What shall we think of them who grudge no time spent in pleasure, and yet grudge all time spent in God's service ? [3.] When they unfit the heart for any serious work, by putting the affections out of joint, then they become a snare, and it is high time to think of setting a restraint. AH things are to be measured by their end. Now the end of pleasure is only this, to quicken the mind and revive the body, and fit it for work and service. The end o£ pleasure is not for pleasure, but work and service. Well, then, a thing is no longer good than it conduceth to its end. Now, when the heart is set back, and unfitted more for duty, and less able to pray and meditate.
126 SERMONS UPON TITUS II. 11-14. [See. VIL