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much as other men may do; becausc for the pleafing of one left, they recd another.

2. Dihe is that are flegmatick and dul, can never feed fully, but they are beavy and drowfie, 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 enough for others, is too much for them. Because the avoiding of fin, and the performance of our duties, is che mrafure of our lood.

4. It is finful Fulness, when any of Gods creatures are taken witbout any benefit, 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 thought it were like to do no barm. That wh:ch is used only to gratific the appetite, or for any other ur profitable cause, and ncicher furtheteth bealib cor dury, is finfully callaw.y. And if vain words be forbidden, rain casting and drinking can be no better.

The evil of the finis, 1. Because man being a rarional creature, Thould do nothing in vain : 3. Because we are Gods Stewards, and mult give an account of all our talents: 3. Bccaufe Gods mercies are not to be contemned, nor calt away as nothing worth. 4. But especially because there are thorfonds in wani, while you abeund; and if you spend that in vain, which others need, you wrong. God, and rob them, and thew

that you want love to your braihren, and prefer your appetites 7 beforc their nece firies. If you think any thing that you have is

Il absolutely your own, you are but foolith pretenders againft God : But if you know that God hath lent it you for his fervice, how dare you catt it away in vain? Jib. 6.12. When Chrift had multiplied food (or satisfied mens appetite) by mi. racle, he saith, Gatber upotefragments that remain, that norbing be lett : Nothing then muß be lost, on your felves or Orhers.

5. To beltow too mucb coft upon the belly, is a finful Fuleurs 100 ; though the quantity of food be never fo (mall Coft is too much when it is more than is profitable; or when the cost 6%. ceedith the profit. The reasons of this are the fame as of the formes; because we arc Gods Stewards, and must give account of all that we have and mult improve it all to our Milters ulc ; and because thousands want what we might spare, and super

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Auoutly expend. What are the occasions which will juftific fome excraordinary cottlincss, is too long now to explicate. In general, it must be for some end and benefi', which is better than any which might be procured otherwisc by that expence : But pride

or appetite are no juftifying causes of it. It was faring lumpsxously which was that carnal Gentlemcas fin, in Luke 16. It is said of fach, Pbil, 3.18. that their belly is tbein God; for they daily facrifice much more to it, chan they do to God: Miny hundred pounds a year, is little enough for many mea to sacrifice to their throats. It is such a sacrifice which James calleth, the eberishing of tbeir bearts as in a day of Neugbrer, James 5 5. This is the bid treasure which their bellies are filed wib, Plal. 17.14. The rich mans ful barns, Luke 12:20. were but to fil bis bely, and please bis flish [Thou baft enougb laid 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 cot bim nitbing, 2 Sam. 24. 24. fo neither will they offer too cbeapa sacrifice co their bellics. 'But luft deservech not much coft : He that is your God, is the God of others as well as of you ; and carech for them as well as for you ; cven 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, i. His bealtb and welfare :.3. And the meet entertainment of orbers, and thc avoiding of those evils which are greater than the-charge.

Hc that loveth his-ncighbour as himself, will not lcc multitudes cold and hungry, while he gratifieth his own sensuality with superfluitics. Though all men are not to live at the same rates, yet all are to observe this common rule of cbarity and frugality. The Role given by Paul for apparel, mult be used alfo for our food; that women adorn themselves with modeft apparel, with Iba mcfaftocls and Cobristy, not with broidered hair, or gold, or pearls, or coftly array, 1 Tim. 2.9. So muft wc feed with moderation and sobriety, and not with too riclo and softly food.

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6. And it is a great aggravation of this fin, to bestow 100. much of our time upon it: When thosc precious hours are fpens in needless caring and drinking, or sitting at it, which are given us for far greater work. Though no set time can be determined for all men, yet all muft fced as those that have Atill ncceffary business upon their hand, which Atayech for them, and for which it is that they cherish themselves : And thereforc Ict not time pass away in vain, but make hattc to your work, and feed not idleness instead of diligence.

7. And the root of all this mischicf, is, when the bearts of mex are fes upon obeir belies; and their fancies and wits arc slaves unto their appetites : when they are nos indifferent about things indifferent, but make a great matter of it, what they Thali cat, and what they lhall drink, beyond the neceficy or real bencfit of it. When they are troubled if their appetitc bc but croft, and they are like crying children or swine, that are 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 flem, Numb. 11.4. Because tbey serve not ibe Lord Jesus, but their own belirs, Rom, 16, 17, 18. But the poor in spirit, can live upon a little, and mind the things of che Spirit so much, that they are morc indifferent to theic apperite. And custom makech abstinence and temperance sweet and casie to them. For a well- used appetite is like well-taught children ; 'not so unmanncrly, nor craving, nor bawling, nor troublesome, as the gluttons ill-ured appetite is. Is troubles mens minds, and taketh up their tbougbts, and commandech their eft stes, and devoureth their time, and turnelh our God, and all that is holy ; and like a thirft in a dropfie, ir de ourch all, and is satisfied with nothing, but encrcaleth its fell, and the discale : 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 ibe gulosity and excess of others. When for chc Pride of great bousekeeping, you cause others to waste Gods creatures and their time; and waste your cftatcs to satisfie their luxury, and to procure their vain applause, Hab. 2. 15. W to bim that giverb bis neighbour drink ; tbat patteft rby bottle to bim, and makeA bim drunkru alfo.. This is the Fulness which is forbidden of God.

Obicat.

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Object. But is it not said that Cbrift oame cating and drinking, and the Pbarisees quarrelled with him and bis Disciples, because tbey did not fast as fobn and bis Disciples did; and sbey celed bine a gluttonous person, and a wine-bibber, a friend of Publis cans and finners.

Answ. 1. Jobnlived in a wilderacls, upon locufs and wild honcy : and because Christ lived not such an sultere crcmctical life, che quarrelsome Pharisees did thus calumniate him. But Christ never lived in the leaf excess. Mork that part of his life which they thus accused, and you will find it such as the sensual will be loch co imitatc. 2. Christ was by office to converfe with Publicans and finners for their care: And this gave occafion to the calumnics of malice. 3. There was a difference of Reasons for Jobu's austerity, and Chrifts: But when he, the Bridegroom was taken away, he scretellech that his followers thould faft. 4. Chrift lafted forty daics at once, and drank water, and lived in perfc& temperance : Imitace him, and we will not blame you for excols: His example preached poverty

in fpirit.

Dirca. II. Remember the Realons why fulness and gulofety are so much condemned by God, viz.

1. A pampered appetiic is unruly; and fccdith your concupifconce. The flesh is now become our soft dangereus enemy; and therefore it must be dangerous to pamper is, to the frengihening of its lufts : When even Paul was put to buffet andiame it, and bring it into sulje&tion, for fear of proving a cast-away after all his wondrous labours.

2. The pleasing of the apperite too much, corruptetb tbe de light and relih of ibe foul. Delight in God, and Heaven, and Holiness, is the summ and life of truc Rcligion; and the deligbts of sexfe and flefbly appetite, run away the foul from this, and are molt morial enemies for hele truc delights. For tbcy i but are after tbe flifh, do mindor Savour tbe sbings of the flesh; and obey that are after sbe Spirit, ibe things of ibe Spiris, Rom. 8.6,7. And I be carnal mind is comity to God: if it cannot be subjeá to bis Lape, certainly it is unfit to rellith the sweetntfs of his Love, and spiritual mercics.

3. And the Ibsugbis shemselves are corrup:ed and pervert. cd by it: They that could be ibinking and caring how to p!calc God, are tbinking and caring for their belies. Even when all sbeir powers should be employed on God, in mcdicacion, or in prayer, their thoughes will be going alcer their AcAhly apparire, as Exekiels hcarers were after theis covetour. ness, 33.31. And as some of Chrifts hearers were after the loaves.

4. The use of plealing the Aclhly appetite doth make men need ricbes; which is a misery, and a Inare. Such must needs baustbeir desires fatified, and therefore cannes live on a little : And thercfurc if they bave ricbes, their flçlh devoureth almoft all, and they have little to spare for any charitable uses : And if they bave none, they are tempted to heal, or get it by some unlawful mnçans. And so it cemptech them to the love of money (which is the root of all evil) because they love the luft which needeth it.

5. And it makesh them utterly unfit for suffering (which Chrift will have all his followers to cxpc&.) He that is used to please bis appesite, will take that for a grievous life, which another man will feel no trouble in: If a full fod Gentleman or Dives were ryed to fare as the poor labourer doth at the bett, he would lament his case as if he were undonc, 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 reword men for such self-made sufferings? How unfit is he to endure imprifonment, binilhmcat and want, who hach alwaics used to please his ficth? Is God cilt him in to poverty, how impatient would he bc ? How pleotifully and pleasantly would most poor Country-men think to live, if chey had but a hundred pounds a year of their own ? But if hc that hath thousands, and is used to fulness,lhould be reduced to an hundred, how querulous or impatient would he bc?

6. It maketh the body beavy and unfit for dury; borh du: tics of picty, and thc honcf labours of your calling.

7. Ji maketh the body diseased; and so more unfit to serve the soul. It is to be noted, that the exccls reproyed by land at their Lovcfcalis, was punished with fickness, and with deatb: And as that punishment had a moral suitableniss

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