A Christian Directory Volume I Part 77

_Direct._ V. Remember that your eye is much of your honour or dishonour, because it is the index of your minds. You see that which is next the mind itself, or the most immediate beam of the invisible soul, when you see the eye. How easily doth a wandering eye, a wanton eye, a proud eye, a luxurious eye, a malicious eye, a pa.s.sionate eye, bewray the treasure of sin which is in the heart![392] Your soul lieth opener to the view of others in your eye, than in any other part: your very reputation therefore should make you watch.

_Direct._ VI. Remember that your eye is of all the senses most subject to the will, and therefore there is the more of duty or sin in it; for voluntariness is the requisite to morality, both good and evil. Your will cannot so easily command your feeling, tasting, hearing, or smelling, as it can your sight; so easily can it open or shut the eye in a moment, that you are the more unexcusable if it be not governed; for all its faults will be proved the more voluntary. Ham was cursed for not turning away his eyes from his father's shame, and Shem and j.a.pheth blessed for doing it. The righteous is thus described, "He that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; he shall dwell on high," &c. Isa. x.x.xiii. 15. Men's idols which they are commanded to cast away are called, "The abomination of their eyes," Ezek. xx. 7. Covetousness is called, "The l.u.s.t of the eyes," 1 John ii. 16. It is said of the unclean, that they have "eyes full of adultery," 2 Pet. ii. 14. And as sin, so punishment is placed on the eye:[393] "The eyes of the lofty shall be humbled,"

Isa. v. 15. Yea, the whole bodies of the daughters of Zion are threatened to be dishonoured with nakedness, scabs, and stink, and shame, because they walked with "wanton eyes, haughtily, and mincing as they go," &c. Isa. iii. 16.

_Direct._ VII. Therefore let believing reason, and a holy, resolved, fixed will, keep a continual law upon your eyes, and let them be used as under a constant government. This Job calleth, the "making a covenant with them," Job x.x.xi. 1. Leave them not at liberty; as if a look had nothing in it of duty or sin; or as if you might look on what you would. Will you go to foolish, tempting plays, and gaze on vain, alluring objects, and think there is no harm in all this? Do you think your eye cannot sin as well as your tongue? undoubtedly it is much sin that is both committed by it, and entereth at it: keep away therefore from the bait, or command your eye to turn away.

_Direct._ VIII. Remember still how much more easy and safe it is, to stop sin here at the gates and outworks, than to beat it out again when it is once got in: if it have but tainted your very fantasy or memory, (as tempting sights will almost unavoidably do,) it hath there sp.a.w.ned the matter for a swarm of vain and sinful thoughts. It is almost impossible to rule the thoughts without ruling the eye: and then the pa.s.sions are presently tainted; and the citadel of the heart is taken before you are aware. You little know when a l.u.s.tful look, or a covetous look, beginneth the game, to how sad a period it tendeth.

Many a horrid adultery, and murder, and robbery, and wickedness, hath begun but with a look: a look hath begun that which hath brought many a thousand to the gallows, and many millions to h.e.l.l!

_Direct._ IX. Keep both eye and mind employed in continual duty, and let them not be idle, and have leisure to wander upon vanity. Idleness and neglect of spiritual and corporal duty is the beginner and the nurse of much sensuality. Let your spiritual work and your lawful bodily labours, take up your time and thoughts, and command and keep your senses in their services.

_Direct._ X. Beg daily of G.o.d the preserving a.s.sistance of his grace and providence. Of his inward grace to confirm you and a.s.sist you in your resolutions and watch; and of his providence and gracious disposals of you and objects, to keep the temptations from before your eyes: and when others will run and go on purpose, to gaze on vain or tempting shows, or to admire like children the vanities of the playful, pompous world, do you go to G.o.d with David's prayer, "Turn away mine eyes from beholding vanity: and quicken me in thy way,"

Psal. cxix. 37. And imitate him: "Mine eyes prevent the night watches, that I might meditate in thy word," ver. 148. And make every look a pa.s.sage to thy mind, to carry it up to G.o.d, and pray, "Open thou mine eyes, that I may behold wondrous things out of thy law," Psal. cxix.

18. Observe these, with the general directions forenamed.

PART III.

_Directions for the Government of the Ear._

_Direct._ I. Employ your ears in the duties which they were made for; and to that end understand those duties.[394] Which are as followeth: 1.

To be the organ of reception of such communications from others, as are necessary for our converse in the world, and the duties of our several relations and vocations. 2. To hear the word of G.o.d delivered publicly by his appointed teachers of the church. 3. To hear the counsel of those that privately advise us for our good; and the reproofs of those that tell us of our sin and danger. 4. To hear the praises of G.o.d set forth by his church in public, and particular servants in private. 5. To hear from our ancestors and the learned in history, what hath been done in the times before us. 6. To hear the complaints and pet.i.tions of the poor, and needy, and distressed, that we may compa.s.sionate them and endeavour their relief. 7. To be the pa.s.sage for grief and hatred to our hearts, by the sinful words which we hear unwillingly.

_Direct._ II. Know which are the sins of the ear that you may avoid them. And they are such as follow: 1. A careless ear, which heareth the word of G.o.d, and the private exhortations of his servants, as if it heard them not. 2. A sottish, sleepy ear, that heareth the word of G.o.d but as a confused sound, and understandeth not, nor feeleth what is heard. 3. A scornful ear, which despiseth the message of G.o.d, and the reproofs and counsel of men, and scorneth to be reproved or taught. 4.

An obstinate, stubborn ear, which regardeth not advice or will not yield. 5. A profane and impious ear, which loveth to hear oaths, and curses, and profane, and blasphemous expressions. 6. A carnal ear, which loveth to hear of fleshly things, but savoureth not the words which savour of holiness. 7. An airy, hypocritical ear, which loveth more the music and melody, than the sense and spiritual elevation of the soul to G.o.d; and regardeth more the numbers and composure and tone, than the matter of preaching, prayer, or other such duties; and serveth G.o.d with the ear, when the heart is far from him. 8. A curious ear, which nauseateth the most profitable sermons, prayers, or discourses, if they be not accurately ordered and expressed; and slighteth or loseth the offered benefit, for a (modal) imperfection in the offer, or instrument; and casteth away all the gold because a piece or two did catch a little rust: and perhaps quarrelleth with the style of the sacred Scriptures, as not exact or fine enough for its expectations. 9. An itching ear, which runs after novelties, and a heap of teachers, and liketh something extraordinary better than things necessary. 10. A selfish ear, which loveth to hear all that tends to the confirmation of its own conceits, and to be flattered or smoothed up by others, and can endure nothing that is cross to its opinions. 11. A proud ear, which loveth its own applause, and is much pleased with its own praises, and hateth all that speak of him with mean, undervaluing words. 12. A peevish, impatient ear, which is nettled with almost all it heareth; and can endure none but silken words, which are oiled and sugared, and fitted by flattery or the lowest submission, to their froward minds; and is so hard to be pleased, that none but graduates in the art of pleasing can perform it.

13. A bold, presumptuous ear, which will hear false teachers and deceivers in a proud conceit, and confidence of their own abilities, to discern what is true and what is false. 14. An unG.o.dly ear, that can easily hear the reproach of holiness, and scorns at the servants and ways of Christ. 15. A neutral, indifferent ear, that heareth either good or evil, without much love or hatred, but with a dull and cold indifferency. 16. A dissembling, temporizing ear, which can complyingly hear one side speak for holiness, and the other speak against it, and suit itself to the company and discourse it meets with. 17. An uncharitable ear, which can willingly hear the censures, backbitings, slanders, revilings, that are used against others, yea against the best.

18. An unnatural ear, which can easily and willingly hear the dishonour of their parents, or other near relations, if any carnal interest do but engage them against their honour. 19. A rebellious, disobedient ear, which hearkeneth not to the just commands of magistrates, parents, masters, and other governors, but hearkeneth with more pleasure to the words of seditious persons that dishonour them. 20. A filthy, unclean, and adulterous ear, which loveth to hear filthy, ribald speeches, and love-songs, and romances, and lascivious plays, and the talk of wanton l.u.s.t and dalliance. 21. A self-provoking ear, that hearkeneth after all that others say against them, which may kindle hatred, or dislike, or pa.s.sion, in them. 22. A busy, meddling ear, which loveth to hear of other men's faults, or matters which concern them not, and to hearken to tattlers, and carry-tales, and make-bates, and to have to do with evil reports. 23. A timorous, cowardly, unbelieving ear, which trembleth at every threatening of man, though in a cause which is G.o.d's, and he hath promised to justify. 24. An idle ear, which can hearken to idle, time-wasting talk, and make the sins of tattlers your own. All these ways (and more) you are in danger of sinning by the ear, and becoming partakers in the sins of all whose sinful words you hear, and of turning into sin the words of G.o.d, and his servants, which are spoken for your good.

[Sidenote: When hearing evil is a sin.]

_Direct._ III. Know when the hearing of evil, and not hearing good, is your sin: that is, 1. When it is not out of any imposed necessity, but of your voluntary choice; and when you might avoid it upon lawful terms, without a greater hurt, and will not. 2. When you hate not the evil which you are necessitated to hear, and love not the good which through necessity you cannot hear; but your hearts comply with your necessities. 3. When you show not so much disowning and dislike of the evil which you hear, as you might do, without an inconvenience greater than the benefit; but make it your own by sinful silence or compliance. 4. When you are presumptuous and fearless of your danger.

[Sidenote: The danger of hearing.]

_Direct._ IV. Know wherein the danger of such sinful hearing lieth. As, 1. in displeasing G.o.d, who loveth not to see his children hearken to those that are abusing him, nor to see them playing too boldly about fire or water, nor to touch any stinking or defiling thing, but calls to them, "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you," 2 Cor. vi. 16-18.

2. It is dangerous to your fantasy and memory, which quickly receiveth hurtful impressions by what you hear: if you should hear provoking words, even against your wills, yet it is hard to escape the receiving of some hurtful impression by them: and if you hear lascivious, filthy words against your wills, (much more if willingly), it is two to one but they leave some thoughts in your minds which may gender unto further sin. And it is dangerous to your pa.s.sions and affections, lest they catch fire before you are aware. And it is dangerous to your understandings, lest they be perverted and seduced: and to your wills, lest they be turned after evil, and turned away from good; and alas! how quickly is all this done! 3. It is dangerous to the speaker, lest your voluntary hearing encourage him in his sin, and hinder his repentance.

4. And it is dishonourable to G.o.d and G.o.dliness.

_Direct._ V. Do your best to live in such company where you shall hear that which is good and edifying, and to escape that company whose conference is hurtful and corrupt. Run not yourselves into this temptation: be sure you have a call; and your call must be discerned, 1. By your office and place; whether any duty of your office or relation bind you to be there. 2. By your ends: whether you be there as a physician to do them good, (as Christ went among sinners,) or to do the work of your proper calling; or whether you are there out of a carnal, man-pleasing, or temporizing humour? 3. By the measure of your abilities to attain those ends. 4. By the measure of your danger to receive the infection. 5. By the quality of your company, and the probability of good or evil in the event.

[Sidenote: When you are called into ill company.]

_Direct._ VI. When you are called into ill company, go fortified with defensive and offensive arms, as foreseeing what danger or duty you are like to be cast upon. Foresee what discourse you are like to hear, and accordingly prepare yourselves: let your first preparation be to preserve yourselves from the hurt, and your next preparation to confute the evil, and convince the sinful speaker, or at least to preserve the endangered hearers, if you have ability and opportunity.

If you are to hear a seducing, heretical teacher, there is another kind of preparation to be made. If you are to hear a beastly, filthy talker, there is another kind of preparation to be made. If you are to hear a cunning Pharisee, or malignant enemy of G.o.dliness, reproach, or cavil, or wrangle against the Scriptures, or the ways of G.o.d, there is another kind of preparation to be made. If you are to hear but the senseless scorns, or railings and bawlings of ignorant, profane, and sensual sots, there is another kind of preparation to be made. To give you particular directions for your preparations against every such danger would make my work too tedious; but remember how much lieth upon your own preparations or unpreparedness.

_Direct._ VII. Be not sinfully wanting in good discourse yourselves, if you would not be insnared by bad discourse from others. Your good discourse may prevent, or divert, or shame, or disappoint their evil discourse. Turn the stream another way; and do it wisely, that you expose not yourselves and your cause to scorn and laughter; and do it with such zeal as the cause requireth, that you be not borne down by their greater zeal in evil. And where it is unfit for you to speak, if it may be, let your countenance or departure signify your dislike and sorrow.

_Direct._ VIII. Specially labour to mortify those sins, which the unavoidable discourse of your company doth most tempt you to; that where the devil doth most to hurt you, you may there do most in your own defence. Doth the talk which you hear tend most to heresy, seduction, or to turn you from the truth? Study the more to be established in the truth; read more books for it; and hear more that is said by wise and G.o.dly men against the error which you are tempted to. Is it to profaneness or dislike of a holy life, that your company tempt you?

Address yourselves the more to G.o.d, and give up yourselves to holiness, and let your study and practice be such as tend to keep your souls in relish with holiness, and hatred of sin. Is it pride that their applauding discourse doth tempt you to? Study the more the doctrine of humiliation. Is it l.u.s.t that they provoke you to, or is it drunkenness, gluttony, sinful recreations, or excesses? Labour the more in the work of mortification, and keep the strictest guard where they a.s.sault you.

_Direct._ IX. Be not unacquainted with the particular weaknesses and dangers of your own hearts, or any of your sinful inclinations; that when you know where the wall is weakest, you may there make the best defence. That wanton word will set a wanton heart on fire, which a sober mind doth hear with pity as a bedlam kind of speech. A peevish, pa.s.sionate heart is presently disturbed and kindled with those words which are scarce observed by a well-composed soul.

_Direct._ X. Hear every sinful word as dictated by the devil; and suppose you saw him all the while at the speaker's elbow, putting each word into his mouth, and telling him what to say. For it is as verily the devil that doth suggest them all, as if you saw him. Suppose you saw him behind the railer, hissing him on, as boys do dogs in fighting, and bidding him, Call him thus or thus: suppose you saw him at the malignant's ear, bidding him revile a holy life, and speak evil of the ways and servants of the Lord: suppose you saw him behind the wanton, bidding him use such ribald talk, or on the stage, suggesting it to the actors; or at the ear of those that would provoke you to pa.s.sion, to tell them what to say against you: this just supposition would much preserve you.

_Direct._ XI. Suppose you heard the end annexed to every speech. As when you hear one tempting you to l.u.s.t, suppose he said, Come, let us take our pleasures awhile, and be d.a.m.ned for ever: so also in every word that tempteth you to any other sin; if the tempter put in the sin, do you put in G.o.d's wrath and h.e.l.l, and separate not that which G.o.d hath adjoined, but with the serpent see the sting.

_Direct._ XII. Observe when the infection first seizeth on you, and presently take an antidote to expel it, if you love your souls. The signs of infection are, 1. When your zeal abateth, and you grow more indifferent to what you hear. 2. Next you will feel some little inclination to it. 3. Next you will a little venture upon an imitation.

4. And lastly you will come to a full consent, and so to ruin. If you feel but a remitting of your dislike and hatred, or any filth or tincture left on your thoughts and fantasy, go presently and shake them off; bewail it to G.o.d in true repentance, and wash your souls in the blood of Christ, and cast up the poison by holy resolutions, and sweat out the remnant by the fervent exercises of love and holiness.

PART IV.

_Directions for governing the Taste and Appet.i.te._

_t.i.t._ 1. _Directions against Gluttony._

The most that is necessary to be said to acquaint you with the nature and evil of this sin, is said before in chapter iv. part vii. against flesh-pleasing. But something more particularly must be said, 1. To show you what is and what is not the sin of gluttony. 2. To show you the causes of it. 3. The odiousness of it. And, 4. To acquaint you with the more particular helps and means against it.

I. Gluttony is a voluntary excess in eating, for the pleasing of the appet.i.te, or some other carnal end.[395] Here note, 1. The matter. 2.

The end or effect of this excess. (1.) It is sometimes an excess in quant.i.ty, when more is eaten than is meet. (2.) Or else it may be an excess in the delicious quant.i.ty, when more regard is had to the delight and sweetness than is meet. (3.) Or it may be an excess in the frequency and ordinary unseasonableness of eating; when men eat too oft, and sit at it too long. (4.) It may be an excess in the costliness or price; when men feed themselves at too high rates. (5.) Or it may be an excess of curiosity in the dressing, and saucing, and ordering of all. 2. And it is usually for some carnal end. Whether it may be properly called gluttony, if a man should think that at a sacrifice of thanksgiving he were bound to eat inordinately, and so made the service of G.o.d his end, we need not inquire (though I see not but it may have that name). For that is a case that is more rare; and it is undoubtedly a sin: and it is gluttony, if it be done for the pleasing of others that are importunate with you. But the common gluttony is when it is done for the pleasing of the appet.i.te, with such a pleasure, as is no help to health or duty, but usually a hurt to body or soul; the body being hurt by the excess, the soul is hurt by the inordinate pleasure.[396]

Yea, it is a kind of gluttony and excess, when men will not fast or abstain when they are required, from that which at other times they may use with abstinence and without blame. If a man use not to eat excessively nor deliciously, yet if he will not abstain from his temperate diet, either at a public fast, or when his l.u.s.t requireth him to take down his body, or when his physician would diet him for his health, and his disease else would be increased by what he eateth, this is an inordinate eating and excess to that person, at that time. Or if the delight that the appet.i.te hath in one sort of meat, which is hurtful to the body, prevail against reason and health so with the person that he will not forbear it, it is a degree of gulosity or gluttony, though for quant.i.ty and quality it be in itself but mean and ordinary.

By this you may see, 1. That it is not the same quant.i.ty which is an excess in one, which is in another. A labouring man may eat somewhat more than one that doth not labour; and a strong and healthful body, more than the weak and sick. It must be an excess in quant.i.ty, as to that particular person at that time, which is, when to please his appet.i.te he eateth more than is profitable to his health or duty. 2.

So also the frequency must be considered with the quality of the person; for one person may rationally eat a little and often, for his health, and another may luxuriously eat ofter than is profitable to health. Eccl. x. 16, 17, "Woe to thee, O land, when thy king is a child, and thy princes eat in the morning. Blessed art thou, O land, when thy king is the son of n.o.bles, and thy princes eat in due season, for strength and not for drunkenness." 3. And in point of costliness, the same measure is not to be set to a prince and to a ploughman; that is luxurious excess in one, which may be temperance and frugality in another. But yet, unprofitable cost, which, all things considered, would do more good another way, is excess in whomsoever. 4. And in curiosity of diet a difference must be allowed: the happier healthful man need not be so curious as the sick; and the happy ploughman need not be so curious, as state and expectation somewhat require the n.o.ble and the rich to be. 5. And for length of time, though unnecessary sitting out time at meat be a sin in any, yet the happy poor man is not obliged to spend all out so much this way, as the rich may do. 6.

And it is not all delight in meat, or pleasing the appet.i.te, that is a sin;[397] but only that which is made men's end, and not referred to a higher end; even when the delight itself doth not tend to health, nor alacrity in duty, nor is used to that end, but to please the flesh and tempt unto excess. 7. And it is not necessary that we measure the profitableness of quant.i.ty or quality by the present and immediate benefits; but by the more remote, sometimes: so merciful is G.o.d, that he alloweth us that which is truly for our good, and forbiddeth us but that which doth us hurt, or at least, no good. 8. All sin in eating is not gluttony; but only such as are here described.

II. The causes of gluttony are these: 1. The chiefest is an inordinate appet.i.te, together with a fleshly mind and will, which is set upon flesh-pleasing as its felicity. "They that are after the flesh do mind the things of the flesh," Rom. viii. 6, 7. This gulosity, which Clemens Alexandrinus calleth the throat devil, and the belly devil is the first cause.[398]

2. The next cause is, the want of strong reason, faith, and a spiritual appet.i.te and mind, which should call off the glutton, and take him up with higher pleasures; even such as are more manly, and in which his real happiness doth consist. "They that are after the Spirit do mind the things of the Spirit," Rom. viii. 6. Reason alone may do something to call up a man from this felicity of a beast, (as appeareth by the philosopher's a.s.saults upon the epicures,) but faith and love, which feast the soul with sweeter delicates, must do the cure.

3. Gluttony is much increased by use: when the appet.i.te is used to be satisfied, it will be the more importunate and impetuous; whereas a custom of temperance maketh it easy, and makes excess a matter of no delight, but burden. I remember myself, that when I first set upon the use of Cornaro's and Lessius's diet, as it is called, (which I did for a time, for some special reasons,) it seemed a little hard for two or three days; but within a week it became a pleasure, and another sort, or more was not desirable. And I think almost all that use one dish only, and a small quant.i.ty, do find that more is a trouble and not a temptation to them: so great a matter is use (unless it be with very strong and labouring persons).

4. Idleness and want of diligence in a calling is a great cause of luxury and gluttony. Though labour cause a healthful appet.i.te, yet it cureth a beastly, sensual mind. An idle person hath leisure to think of his guts, what to eat and what to drink, and to be longing after this and that; whereas a man that is wholly taken up in lawful business, especially such as findeth employment for the mind as well as for the body, hath no leisure for such thoughts. He that is close at his studies, or other calling, hath somewhat else to think on than his appet.i.te.

5. Another incentive of gluttony is the pride of rich men, who, to be accounted good housekeepers, and to live at such rates as are agreeable to their grandeur, do make their houses shops of sin, and as bad as alehouses; making their tables a snare both to themselves and others, by fulness, variety, deliciousness, costliness, and curiosity of fare. It is the honour of their houses that a man may drink excessively in their cellars when he please: and that their tables have excellent provisions for gluttony, and put all that sit at them upon the trial of their temperance, whether a bait so near them, and so studiously fitted, can tempt them to break the bounds and measure which G.o.d hath set them.[399] It is a lamentable thing when such as have the rule of others, and influence on the common people, shall think their honour lieth upon their sin; yea, upon such a constant course of sinning; and shall think it a dishonour to them to live in sweet and wholesome temperance, and to see that those about them do the like. And all this is, either because they overvalue the esteem and talk of fleshly epicures, cannot bear the censure of a swine; or else because they are themselves of the same mind, and are such as glory in their shame, Phil. iii. 18, 19.

6. Another incentive is the custom of urging and importuning others to eat still more and more; as if it were a necessary act of friends.h.i.+p.

People are grown so uncharitable and selfish, that they suspect one another, and think they are not welcome, if they be not urged thus to eat; and those that invite them think they must do it to avoid the suspicion of such a sordid mind. And I deny not but it is fit to urge any to that which it is fit for them to do; and if we see that modesty maketh them eat less than is best for them, we may persuade them to eat more. But now, without any due disrespect to what is best for them, men think it a necessary compliment to provoke others more and more to eat, till they peremptorily refuse it: but amongst the familiarest friends, there is scarce any that will admonish one another against excess, and advise them to stop when they have enough, and tell them how easy it is to stop when they have enough, and tell them how easy it is to step beyond our bounds, and how much more p.r.o.ne we are to exceed, than to come short: and so custom and compliment are preferred before temperance and honest fidelity. You will say, What will men think of us if we should not persuade them to eat, much more if we should desire them to eat no more? I answer, 1. Regard your duty more than what men think of you. Prefer virtue before the thoughts or breath of men. 2. But yet if you do it wisely, the wise and good will think much the better of you. You may easily let them see that you do it not in sordid sparing, but in love of temperance and of them; if you speak but when there is need either for eating more or less; and if your discourse be first in general for temperance, and apply it not till you see that they need help in the application. 3. It is undeniable that healthful persons are much more p.r.o.ne to excess, than to the defect in eating, and that nature is very much bent to luxury and gluttony, I think as much as to any one sin; and it is as sure that it is a beastly, breeding, odious sin. And if this be so, is it not clear that we should do a great deal more to help one another against such luxury, than to provoke them to it? Had we not a greater regard to men's favour, and fancies, and reports, than to G.o.d and the good of their souls, the case were soon decided.

7. Another cause of gluttony is, that rich men are not acquainted with the true use of riches, nor think of the account which they must make to G.o.d of all they have.[400] They think that their riches are their own, and that they may use them as they please; or that they are given them as plentiful provisions for their flesh, and they may use them for themselves, to satisfy their own desires, as long as they drop some crumbs, or sc.r.a.ps, or small matters to the poor. They think they may be saved just in the same way that the rich man in Luke xvi. was d.a.m.ned; and he that would have warned his five brethren that they come not to that place of torment, is yet himself no warning to his followers. They are clothed in purple and fine linen or silk, and fare sumptuously or deliciously every day; and have their good things in this life, and perhaps think they merit by giving the sc.r.a.ps to Lazarus (which it is like that rich man also did). But G.o.d will one day make them know, that the richest were but his stewards, and should have made a better distribution of his provisions, and a better improvement of his talents; and that they had nothing of all their riches given them for any hurtful or unprofitable pleasing of their appet.i.tes, nor had more allowance for luxury than the poor. If they knew the right use of riches, it would reform them.

8. Another cause of gluttony is their unacquaintedness with those rational and spiritual exercises in which the delightful fruits of abstinence do most appear. A man that is but a painful, serious student, in any n.o.ble study whatsoever, doth find a great deal of serenity and apt.i.tude come by temperance, and a great deal of cloudy mistiness on his mind and dulness on his invention come by fulness and excess: and a man that is used to holy contemplations, meditation, reading, prayer, self-examination, or any spiritual converse above, or with his heart, doth easily find a very great difference; how abstinence helpeth, and luxury and fulness hinder him. Now these epicures have no acquaintance with any such holy or manly works, nor any mind of them, and are therefore unacquainted with the sweetness and benefit of abstinence; and having no taste or trial of its benefits, they cannot value it. They have nothing to do when they rise from eating, but a little talk about their worldly business, or compliment and talk with company which expect them, or go to their sports to empty their paunches for another meal, and quicken their appet.i.tes lest luxury should decay: as the Israelites wors.h.i.+pped the golden calf, (and as the heathens their G.o.d Bacchus,) Exod. x.x.xii. 6, "They sat down to eat and drink, and rose up to play."[401] Their diet is fitted to their work; their idle or worldly lives agree with gluttony; but were they accustomed to better work, they would find a necessity of a better diet.

9. Another great cause of gluttony is, men's beastly ignorance of what is hurtful or helpful to their very health:[402] they make their appet.i.tes their rule for the quant.i.ty and quality of their food: and they think that nature teacheth them so to do, because it giveth them such an appet.i.te, and because it is the measure to a beast: and to prove themselves beasts, they therefore take it for their measure; as if their natures were not rational, but only sensitive; or nature had not given them reason to be the superior and governor of sense. As if they knew not that G.o.d giveth the brutes an appet.i.te more bounded, because they have not reason to bound it; and giveth them not the temptation of your delicate varieties; or giveth them a concoction answerable to their appet.i.tes; and yet giveth man to be the rational governor of those of them that are for his special service and apt to exceed: and if his swine, his horses, and his cattle were all left to their appet.i.tes, they would live but a little while.[403] If promiscuous generating be not lawful in mankind, which is lawful in brutes, why should they not confess the same of the appet.i.te. Men have so much love of life and fear of death, that if they did but know how much their gluttony doth hasten their death, it would do more to restrain it with the most, than the fear of death eternal doth. But they judge of their digestion by their present feeling: if they feel not their stomachs sick, or disposed to vomit, or if no present pain correct them, they think they have eaten no more than doth them good.

But of this more anon in the directions.

10. Another great cause of gluttony is, that it is grown the commonest custom, and being not known, is in no disgrace, unless men eat till they spew, or to some extraordinary measure. And so the measure which every man seeth another use, he thinketh is moderation, and is fit for him: whereas the ignorance of physic and matters of their own health, hath made gluttony almost as common as eating, with those that are not restrained by want or sickness. And so every man is an example of evil to another, and encourage one another in the sin. If gluttony were but in as much disgrace as wh.o.r.edom, yea, or as drunkenness is, and as easily known, and as commonly taken notice of, it would contribute much to a common reformation.