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.]