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much as other men may do; because for the plcaling of one luft, they feed another.

2. Oche is that are flegmatick and dul, can never feed fully, but they are beavy and drowfit, unfit for prayer, and urfit for work : usually the health, as well as the consciences of this perfons, doch require a spare kind of dyet ; and that which is but cnough for others, is too much for them. Because she avoiding of fin, and the performance of our duties, is the measure of our food.

4. It is fenful Fulness, when any of Gods creatures are taken wie bout any benefic, and in vain. It is a fin to take any more than we have cause to think is like to do us good, though we chought it were like to do no barm. That which is used only co granfic the apperite, or for any other ur profitable causs, and ncither furtheteth bealeb cor dury, is finfully celtaw.y. And if vein words be forbidden, vain eating and drinking can be no better.

The evil of the finis, 1. Because man being a rarional crea: turc, thould do nothing in vain : 3. Because we are Gods Stopoards, and must give an account of all our talcors: 3. Becaufe Gods mercies arc not to be contemned, nor calt away as nothing worth. 4. But especially because there are thurfonds in wani, while you abcund; and if you spend that in vain, which others need, you wrong God, and rob them, and thew that you want love to your brethren, and prefer your appetites before their necefities. If you think any thing that you have is absolutely your own, you are but foolish pretenders againftGod : But if you know that God hath lent it you for his fervice, how dare you catt it away in vain? Job. 6. 12. When Chrift had multiplied food (or satisfied mons appetite) by mi. racle, he saith, Gather upskefragmerits Ibat remain, that mosbing be lett : Nothing chen munt be lojt, on your selves or or hers.

5. To bestow too mucb cott upon the belly, is a finful Fulwiss too; though the quantity of food be never lo small cost is too much when it is more than is profitable; or when the cost exceedith the profit. The scalons of this are the same as of the formos; because we are Gods Stewards, and muft give account of all that we have, and mult improve it all to our Malters ule ; and because thousands want what we might (parc, and super

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Auoutly expend. What are the occasions which will juftific fome extraordinary cottlincss, is too long now to explicale. In general, it moit be for some end and bencfi', which is better than any which might be procured otherwise by that expence : Bur pride or appetite are no juftifying causes of it. It was faring lumporously which was that carnal Gentlemens fin, in Luke 16 It is said of fach, Pbil, 3. 18. that their belly is tbein God; for they daily sacrifice much more to it, chan they do to God: Miny hundred pounds a year, is little enough for many mea to facritice to their throats. It is such a sacrifice which James calleth, che eberishing of tbeir bearts as in a day of Neugbrer, James 5. 5. This is the bid treafure which their belies are filed wirb, Plal. 17.14. The rich mans ful barns, Luke 12: 20. were but to fill bis bely, and please bis flish [Thou baft enougb leid up for many years.] For what? why for ease, and eating, and drinking, and mirtb; . They think it is their own, and that they may spend it on tbemselves; but o the terrible account ! AS David would not offer that to God wbicb soft bin nithing, 2 Sam. 24. 24. fo neither will they offer too cheap a sacrifice to their bellics. But luft deferveth not much coft: He that is your God, is the God of others as well as of you ; and careth for them as well as for you ; even when he giveth them less than you : And he giveth it you, that you may have the fryal, and the bonour of giving it according to his will to tben.

It is every mans duty to chusc thc cbeapest dyet (and other accommodations) which will but answer his lawful ends ; char is, 1. His bealıb and welfare : 3. And the meet entertainment of orbers, and chc avoiding of those evils which are greater thao the-charge.

He that loveth his neighbour as himself, will not see multitudes cold and hungry, while he gratifieth his owa sensuality with Superfluitics. Though all men are not to live at the same ntes, yet all arc to observe this common rule of cbarity and frugality. The Rale given by Paul for apparel, mult be used al. fo for our food; that women adorn themselves with modeft spparel, with lamefaftocls and fobriety, not with broidered hair, or gold, or pearls, or coftly array, i Tim. 2.9. So muft we feed with moderation and fobriety, and not with too risto and softly food.


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6. And it is a great aggravation of shis fin, to bestow 100. much of our time upon it: When thosc precious hours are fpene in needless cating and drinking, or sitting at it, which are given us for far greater work. Though no fet cimc can be determined for all men, yet all muft food as those that have Atill neceffary business upon their hand, which Atayech for them, and for which it is that they cherith themselves : And cherefore let not time pass away in vain, but make hatte to your work, and feed nor idleness instead of diligence.

7. And the root of all this mischicf, is, woben the bearts of mex are set upon their belies ; and their fancies and wits arc Naves unto their appetites : when they are nos indifferent about things indifferent, but make a great matter of it, what they shall car, and what they thall drink, beyond the neccNicy or rcal benefit of it. When they arc troubled if their appetite be but croft, and they are like crying children or swine, that arc discontented and complaining if they have not what they would have, and if their bellies are not full. When they are like the Ifraelites, that wept for flesh, Numb. 11.4. Because tbey ferue not ibe Lord 7ef, but their oson belirs, Rom, 16, 17, 18. But the poor in spirit, can live upon a little, and mind the things of the Spirit so much, that they are morc indifferent to their ap. petite. And custom maketh abstinence and temperance sweet and calic to them. For a wel- used appetite is like well-caught children ; 'not so unmannerly, nor craving, nor bawling, nor troublefome, as the gluttons ill-used appetite is. Id troubles mens minds, and cakech up their tboughts, and commandech their eft stes, and devourcth their time, and turneeh our God, and all that is holy; and like a thirft in a dropsic, is de ourcih al), and is satisfied with nothing, but encrcaseth its fell, and the disease: As if such men did live to.cat, when the temperate do cat to live.

8. Lastly, It is the height of this fin, when you also cberish i be gulosity and excess of orbers. When for the Pride of great bouse-keeping, you cause others to waste Gods creatures and their time, and waste your clates to satisfie obeir luxury, and to procure their vain applause, Hab. 2. 15. Wo to bim obat giverb bis neighbour drink ; tbat parteft tby bottle to bim, and makeA bim drunkou also. This is the Fulness which is forbidden of God.


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Object. But is it not said that Cbrift oame eating and drinking, and the Pbarisees quarreled with bim and bis Disciples, because they did not faft as fobs and bis Disciples did; and sbey soled bine a gluttonous perfon, and a wine-bibber, a friend of Publie cans and finners.

Anfw. 1. Joon lived in a wildcracfs, upon locufts and wild honcy : and because Chrift lived not such an sultcre crcmctical life, the quarrellomc Pharisecs did thus calumniate him. But Christ never lived in the leaf excess. Mark that part of his life which they thus accused, and you will find it such as the sensual will be loch co imicarc. 2. Christ was by office to converfe with Publicans and finners for their curc: And this gave occasion to the calumnics of malice. 3. There was a difference of Reasons for Jobu's av fterity, and Chrifts : But when he, che Bridegroom was taken away, he scretelleth that his followers thould falt. 4. Chrift lafted forty daics at once, and drank water, and lived in perfe& temperance : Imitate him, and wc will not blame you for excess: His examplc preached poveriy in fpirit.

Dirca. II. Remember the Reasons why fulness and gulefity are so much condemned by God, vim.

1. A pampered appetite is unruly; and fccduth your concupifconce. The flesh is now become our moft dangerous enemy; and therefore it muft be dangerous to pamper ir, to the brengthening of irs lufs : When even Pawl was put to buffee andiame it, and bring it into sulje&tion, for fear of proving a caft-away after all his wondrous labours.

2. The pleasing of the appetite too much, corruptetb tbe dira light and relish of ibe foul. Delight in God, and Heaven, and Holiness, is the summ and life of true Religion; and the de"lights of fenfe and flefly appetite, turn away che fond from this, and are most mortal enemics to these truc delights. Foreby sbst are after tbe fliph, do mindor Savour obe sbirgs of tbe flesh; and obey that are after sbe Spirit, ibe things of the Spiris, Rom. 8.6,7. And I be carnal mind is comity 10 God: if it cannot be subjeđ to bis Lane, certainly it is unfit to rellith the sweetnt Is of his Love, and spiritual mercies.

3. And the Ibugbos themselves are corrup:ed and pervesi. cd by it: They chat lhould be ibinking and caring how to plcasc God, are thinking and caring for their belics. Even when all ibeir powers should be employed on God, in medicarion, or in prayer, their thoughts will be going after their Acthly appetice, as Ezekiels hcarers were after their covetour. ncss, 33.31. And as some of Chrifts hearers were after the loaves.

4. The use of plealing the Alchly appetite doth make mon need riches; which is a misery, and a Inarc. Such must needs bave obeir desires satisfied, and therefore cennes live on a little : And therclure if they bave ricbes, their fich devoureth almoft all, and they have little io spare for any charicable uses : And if they bave none, they arc tempied to feal, or get it by some unlawful ecans. And so it tempeçch them to the love of money (which is the root of all evil) becausc thcy love the luft which needech it.

5. And it makech them utterly wnfie' for suffering (which Chrift will have all his followers to expe&.) He that is used to please bis apperite, will rake that for a grievous life, which another man will feel no trouble in: If a full fod Gentleman or Dives were tyed to fare as the poor labourer doth at the bcft, he would lament his case as if he were undone, and would take that for half a martyrdora (if it were on a pious pretence) which his n:ighbour would account no suffering, but a feat. And will God reward men for such self-made sufferings? How untie is he to endure imprifonment, binishmçat and want, who hath alwaics used to plcasc his fielh? If God cft him into poverty, how impatient would he be? How pleprifully and pleasantly would moft poor Country-men think to live, if they had but a hundred pounds a year of their own ? Bur if hc that hath thousands, and is used to fulness,lhould be reduced to an hundred, how querulous or impatient would he bc ?

6. Il maketh the body beavy and unfit for dury; both da: tics of picty, and the honcf labours of your calling.

7. li maketh thc body diseased; and so more unfit to serve the roul. It is to be noted, that the exccls reproved by Paul at their Love'fcalis, was punished with fickness, and with deatb: And as that punishment had a more suitableniss

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