1.65-67 Some Useful (and very relevant) Instructions

Section 1.65. Of Man's Care in Providing and Using Things Needful for His Body.

The second evidence of that love which a man bears to himself, is noted in two such branches (nourishes and cherishes) as comprise all needful things under them, [see Section 55] so as the apostle implies thereby, that—

Doctrine. Nature teaches all men to provide such things as are needful for them: needful for life, as food: and needful for health, as apparel. Nature is here propounded as schoolmaster to Christians: this therefore which nature teaches is a bounden duty. It is much insisted upon by Solomon, who in this respect says, It is good and comely for one to eat and drink, and enjoy the good of all his labour. [Eccles 2:24; Eccles 3:13; Eccles 5:18; Eccles 8:15]

If he be worse than an infidel that provides not for his own, [1 Tim 5:8] what is he that provide not for himself? even worse than a beast: for nature has taught the brute beasts to nourish and cherish themselves. If any think that it more befits beasts, or natural men than saints, let them tell me which of the saints at any time guided by God's Spirit, has wholly neglected himself. To omit all others, it is expressly noted of Christ, that as there was occasion, he slept, [Matt 8:24] he ate, [Luke 14:1] he rested, [John 4:6] and otherwise refreshed himself.

Objection. Though he were hungry, [John 4:31] and meat prepared for him, yet he refused to eat.

Answer 1. Forbearing one meal, is no great hindrance of cherishing the body.

Answer 2. Extraordinary and weighty occasions may lawfully make a man a little neglect himself: that so he may show he prefers God's glory, and his brother's salvation, before the outward nourishing of his body: to which purpose Christ says, My meat is to do the will of him that sent me: [John 4:34] that is, I prefer it before my meat. And saint Paul says, I will very gladly be spent for your souls. [2 Cor 12:15] We must here therefore take heed of the extremes on both hands.

1. Of undue, and overmuch neglecting our bodies, so as the strength of them be wasted, and the health impaired.

2. Of too much caring for it, so as upon no occasion we will lose a meal's meat, or a night's rest. Fasting and watching as occasion requires, are bounden duties.

But to return to the point of nourishing and cherishing our flesh.

Reason 1. For this end has God provided food, apparel, and all things needful for our weak bodies, that they should be nourished and cherished thereby: not to use them therefore, is to refuse God's providence.

Reason 2. By well nourishing and cherishing our bodies, they are the better enabled to do that work and service which God appoints to be done: but by neglecting them, they are disabled thereto. As this is a motive, so ought it to be an end whereat we aim in nourishing and cherishing our bodies.

Section 1.66. Of Them That Neglect to Cherish Their Bodies.

Use. Against this good instinct of nature do many offend.

Covetous Misers

1. Covetous misers who so dote upon their wealth, and so delight in abundance of goods treasured up, as they afford not themselves things needful to nourish and cherish their bodies. Solomon does much tax such: of them he says, that riches are kept for the owners thereof to their hurt. [Eccles 2:23; Eccles 5:11-14] Daily experience gives evidence to the truth thereof: for, beside that such men make their riches to be snares, [1 Tim 6:9] and hindrances, [Mark 10:23] to keep them from eternal life; they make this present life to be very irksome, filling their heads full of much carking care, [Eccles 2:23] and keeping them from quiet rest. Many in this case are so besotted, as, though they have abundance, yet they will not in health afford themselves a good meal's meat, nor seemly apparel: nor in sickness, needful physic, no nor fire, and such like common things. Their case is worse than theirs who want: for others will pity and succor such as want, but who will pity and succor such?

They Who are Too Intensive on Their Calling

2. Such as are too intentive upon their businesses, even the affairs of their lawful callings (for in good things there may be excess) herein many students, preachers, lawyers, tradesmen, farmers, labourers, and others offend, when they afford not seasonable times of refreshing and resting to their bodies, but fast, watch, and toil too much in their calling. They who by such means disable themselves, do make themselves guilty of the neglect of so much good as they might have done, if they had nourished and cherished their bodies. Some are so eager on their business, that they think all the time misspent, which is spent in nourishing and cherishing their bodies; and thereupon wish, that their bodies needed no food, sleep, or other like means of refreshing. These thoughts and desires are foolish and sinful in many respects, as—

Unlawful to Desire That Our Bodies Needed No Refreshing

1. In manifesting a secret discontent and grudging against God's providence, who has thus disposed our estate for the clearer manifestation of man's weakness, and God's care over him.

2. In taking away occasions of calling upon God, and giving praise unto him. For if we stood not in such need of God's providence, should we so often pray unto him for his blessing: if by the good means which he affords unto us we felt not the sweetness and comfort of his providence, should we be so thankful to him?

3. In taking away the means of mutual love: for if by reason of our weakness we stood not in need of succor and help one from another, what trial would there be of our love?

They Who Make Excess in One Needful Thing, an Hinderance to Another

3. Such as sever these two duties of nature (nourishing and cherishing) and make them an hindrance one to another: some so nourish their bodies, as they cannot cherish them; that is, they spend so much in eating and drinking, as they have nothing to cloth themselves withal. Others to cherish them, as they cannot nourish them; that is, they so prank up themselves with brave apparel above their ability, as they have not competent food for themselves. These fall into two contrary extremes: into the excess in one thing: and into the defect in another.

Section 1.67. Of Contentment in That Which is Sufficient.

As the apostle by naming these two (nourish, cherish) shows that both of them are needful, so by naming them only, and no more but them, he shows that they two are sufficient: whence we learn, that—

Having food and raiment, we must be therewith content. [1 Tim 6:8]

Doctrine. The apostle in these very words lays down this doctrine in another place. The prayer of Agur, [Prov 30:8] and the tenor of the fourth petition prove as much. [Matt 6:11]

 Question. Is a man then strictly bound to care for no more than food to nourish, and apparel to cherish him?

Answer. So this nourishing and cherishing be extended to that estate wherein God has set us, to the charge which God has given us, and to the calling which he has appointed unto us, we ought to care for no more.

Let us therefore take heed of that excess which arises from the corruption of nature, and content ourselves with that competency which nature requires.