A Gleaning in Gods Harvest, Sermon 3

A Gleaning in Gods Harvest · Sermon 3

p. 131THE EPICURES CAVTION.

Lvk. 21.34.

And take heede to your ſelves leaſt at any time your hearts be overcharged, with ſurfeiting and drunkenneſſe, and the cares of this life, and ſo that day come upon you unawares.

IN the Verſes going before,Coherence. from the 25. to the 34. of this Chapter, our bleſſed Saviour had diſcourſed in the hearing of his Diſciples, concerning the day of judgement, and concerning the ſignes and tokens that ſhould foregoe that day; by occaſion p. 132of a queſtion he had propoſed to him at the ſeventh Verſe, concerning the deſtruction, and demolition of the Temple of Ieruſalem, when that ſhould be, And his Diſciples asked him ſaying, Maſter, when ſhall th…ſe things be? and what ſh…ll be the ſignes when they ſhall come to paſſe? When this is done, from the 34. verſ. to the 37. our bleſſed Saviour begins to make uſe of this: from the former premiſes to draw ſome concluſions, and thoſe are,

Partly by way of

admonition

exhortation

to his Diſciples.

By way of admonition in verſ. 34. that ſince it is certaine that ſuch a day, the day of judgement will come, (but when it will come nothing more uncertaine) when God will examine and ſift the lives of every man, and paſſe an unpartiall ſentence upon all the acts and deeds of their lives in this world, it concerned them therefore to take heede leaſt at any time their hearts ſhould bee overcharged with ſurfeiting and drunkenneſſe, and the cares of this life, which Chriſt enforceth by the danger that otherwiſe might befall them, and ſo that day come upon them unawares, which he further enforceth in the verſe following: for as a ſna…e ſhall it come on all them that dwell on the ea…th, that is the firſt thing by way of admonition.

Secondly, by way of exhortation in the p. 13335. and 36. verſes, that ſince it is certaine ſuch a day ſhall come, and uncertaine when, therefore they ſhould watch and pray, and not a while onelyonly, but continually and conſtantly that ſo they might bee accounted worthy to eſcape the evill that ſhould come upon the world, and at the comming of the Sonne of God they might ſtand undaunted, and unapaled before him.

The words I have read, are a part of the former, of the admonition. Take heede therefore to your ſelves leaſt at any time your hearts be overcharged with ſurfeiting and drunkenneſſe, and the cares of this life, and ſo that day come upon you unawares. In which words obſerve with me theſe five parts.

Firſt, you have the caution it ſelfe, Take heede.Prats of the Text.

Secondly, you have the perſons to whom the caution is given To your ſelves. It was to the Diſciples of Chriſt to whom this was given in charge immediatly, but in them to us all, as appears by a paralell anſwerable place, Mark 13. What I ſay to you I ſay to all, Watch.

Thirdly, the time, how long they muſt take heede, leaſt at any time. Their care and caution muſt be conſtant and continuall.

Fourthly, of what they muſt take heede, and that is, firſt in a generall, leaſt your hearts be over preſſed, or overcharged or burthened. p. 134And then more particularly, leaſt they bee overcharged with ſurfeiting and drunkenneſſe, and the cares of this life, for with theſe three, the hearts of men are ordinarily overcharged.

Fiftly and laſtly, the reaſon why they ſhould uſe this caution, or the motive inforcing this caution, leaſt that day come upon you unawares.

And take heede to your ſelves, leaſt, &c.

I begin with the firſt part, the caution it ſelfe, in the firſt word.

Take heede.

Be well adviſed, uſe all care, and circumſpection, intend your thoughts, for ſo the word implies, proſequeti, to apply their mindes, and intend their thoughts. Now what Chriſt gave in charge to his Diſciples, though hee gave it firſt and primarily to them, yet not to them alone, but to us, in and from them: So the concluſion is this, that,

Concluſi. 1. Surfeiting, drunkenneſſe and covetouſneſſe eſpecially to be taken heed of.It is, and ought to be the care of every one, as to take heed of all other ſinnes, ſo eſpecially of ſurfeiting and drunkenneſſe, leaſt ther hearts bee overcharged with meate and drinke, and the cares of this life.

Take heede ſaith our Saviour. He ſaith not onelyonly forbeare, but wee muſt watch and be cautionate, that our hearts be not over charged. I ſay it ought to bee the care of every p. 135one, as to take heede of all ſinnes in generall, ſo eſpecially that their hearts be not overcharged with ſurfeiting, drunkennes, and covetouſneſſe, that their hearts bee not overcharged with meat and drink, and the cares of this life.

Hence it was that that the Apoſtle Saint Iude in the 12. verſe of his Epiſtle, ſpeaking of thoſe ſeducers that crept into the Church for this end, to ſolicite thoſe that had given their names to Chriſt, to defection and apoſtacie: among other vices and faults he chargeth them with this one, they feede themſelves without feare, what is the meaning of that? feeding themſelves without feare? that is, they gave free ſcope, they let looſe the reines of their ſenſuall appetite, they gorged thēſelves, without feare or care what iſſue it would bring in the conſequent. Now if it were the fault of thoſe ſeducers to feede themſelves without feare: then it is the dutie of us, to feed our ſelves with feare, and to uſe care and caution in feeding our ſelves, that wee bee not overcharged with ſurfeiting. That is for the firſt part. So Salomon in Prov. 23.20. hee unfolds two of them in one verſe; hee gives a charge to be carefull, and cautionate, ſaith he, Be not among win… bibbers among riotous eaters of fleſh:riotous eaters of fleſh, there is ſurfeiting, and Wine bibbers, there is drunkenneſſe; Wee ſee what care and caution the wiſe man would have us uſe leaſt p. 136wee bee intangled in theſe ſinnes.

A man ſhould not ſo much as keepe company commonly with ſuch as they that are thus. If we know a man that is infected with the plague of Peſtilence, we ſhunne him, and uſe care and caution, we will not come neare him for feare of infection, becauſe it is contagious. Solomon ſeemes to imply ſuch a thing, he would not have us to be with drunkards, or with thoſe that are given to ſurfeiting; be not with Wine bibbers, or riotous eaters of fleſh, leaſt by converſing with them, by their counſell and example, they draw thee to the participation of their fault.

And ſo for covetouſneſſe in Luke 12.15. ſaith Chriſt,Luk. 12.15.Luke 12:15 Take heede and beware of covetouſneſſe; marke it, Chriſt is not content to give a ſingle charge, but hee doubles it, Take heede and beware. It is not onelyonly enough to have a wary head, to eſpie (as the phraſe is borrowed from Souldiers that ſtand Sentinell, to eſpie ſuch as come) but to guard themſelves, to harneſſe themſelves, to be able to withſtand, ſo the word imports, being a word borrowed from watchmen, thoſe that guard Princes or great men, while they ſleepe, their guard ſtands to repulſe dangers that may come neare them. Take heede and beware of covetouſneſſe. You ſee wee ought to have a care, and take heede of theſe ſinnes, and of theſe eſpecially.

p. 137The reaſons why we ought to be carefull of theſe ſins are,

Becauſe there is eſpeciall danger in theſe ſinnes.

And there is eſpeciall danger of our falling into theſe ſinnes.

Reaſ. 1 Firſt, there is danger in the ſinnes,There is danger in theſe ſins. or elſe Chriſt would not have given us charge, that we ſhould not fall into them. The word here Take heede, implies danger.

The danger is double.

One is in the Text, becauſe theſe ſinnes burden the heart, they overcharge the ſoule. As a man that is clogged and overburdened with a great weight, he is not able to lift up himſelfe to doe any other worke; ſo it is with ſurfeiting, and drunkenneſſe and covetouſneſſe, they overcharge and burden the heart; they make a man that is poſſeſt with them, not able to lift up himſelfe, to performe holy and ſpirituall duties, to pray, or to meditate, or to performe any other pious exerciſe. That is the firſt danger then, they burden the heart therefore they had neede to take heede of them.

Secondly, they not onelyonly burthen the heart but with a ſpeciall burden, ſuch as when it hath gotten on a man, when a man is ſunke under it, hee is not able eaſily to disburden himſelfe.

It is a good obſervation. There are few p. 138that are given to epicuriſme to drunkenneſſe or covetouſneſſe, that are reclaymed. They are a burthen that is hardly layd off and depoſed. In Hoſea 4.11. the Prophet ſpeakes expreſly of wine, Hoſ. 4.11.Hos 4:11and new wine, they take away the heart, that is, they that are given to wine and to new wine, to drunkenneſſe, I may adde alſo they that are given to their belly to epicuriſme, to ſatisfie their ſenſuall apetite when once th…y are given to it they never returne againe; thoſe ſinnes, when they have gotten poſſeſſion they ſtill keepe it, it is a miracle almoſt if one of them recover.

The reaſon of it is this, becauſe it is the propertie of thoſe ſinnes, they ſlumber the conſcience, they caſt a man into a dead ſleepe, they make him in ſuch a caſe that hee ſtands in no awe of the threatnings nor judgements of God, whereby hee might be reclaymed, and awaked out of his ſecuritie: that for the two firſt. Then for covetouſneſſe in 2 Tim. 2.4.2 Tim. 2.4.2 Tim 2:4 ſaith the Apoſtle no man that warreth entangleth himſelfe with the affaires of this life. Marke, The Apoſtle compares covetouſneſſe to a ſnare, as when a bird or a beaſt is entangled in a ſnare, when men entangle themſelves in pleaſures, and in covetouſneſſe it is a ſnare, and when they are once entangled, it is a hundred to one if they recover it. No man that warreth entangl…th himſelfe. He compareth covetouſneſſe to a ſnare. You p. 139ſee then there is a double danger, why wee ſhould be cautionate: Firſt there is a danger in the ſinnes, they burden the ſoule, and with ſuch a burden that a man cannot eaſily depoſe when he is ſunke under it.

Reaſ. 2 But that is not all, there is another danger beſides; as there is danger in the ſinnes,There is danger of falling into theſe ſinnes. ſo there is danger of our falling into theſe ſins: otherwiſe it mattered not, we might bee ſecure and retchleſſe though there were danger in them, if there were not danger of our falling into them, but there is danger of th…t therefore in that reſpect we ought to be cautionate, and that in three reſpects.

1. Becauſe of daily occaſions.Firſt, there is danger of falling into thoſe ſinnes whereof wee have often occaſion frequently to commit: Now wee daily eate and drinke, wee daily provide for this life, wee have continually every day occaſion to eate to ſurfeiting, to drinke to drunkenneſſe, to provide to covetouſneſſe: there is more danger of falling into theſe ſinnes, becauſe the occaſion and matter of them is ſo frequent. It is otherwiſe with other ſinnes, a thiefe or an adulterer have not alway an opportunity, at leaſt not daily oppportunitie to commit thoſe ſinnes, but for theſe there are occaſions, and opportunities alwayes at hand, therefore there is more danger of falling into them then others.2. They border on lawfull things.

Againe there is a great deale of danger of p. 140falling into them, becauſe they are placed upon the confines, and border of lawfull things, for oft times, through our blindneſſe and miſguided affection, that which is lawfull impoſeth upon us, and carries us to that which is unlawfull. What ſaith the Epicure? Is it not lawfull to enjoy Gods creatures liberally? therefore hee will gorge himſelfe, and give way to his greedy ſenſuall appetite. What ſaith the drunkard? hath not God ordained Wine to refreſh man? therefore he will drowne and overwhelme himſelfe with drunkenneſſe. So ſaith the covetous Māmoniſt, Is not a man bound to provide for this life things honeſt before God and men? Therefore he may make mony his God, and devote himſelfe to the world. Thus that which is lawfull impoſeth on us, and carries us to that which is unlawfull. Now ſurfeiting borders upon that which is lawfull: it is lawfull to eate, but to goe beyond the due bounds it is ſurfeiting; it is lawfull to drinke, but beyond the due meaſure is drunkenneſſe: It is lawfull to care for the things of this world, but if it be beyond the meaſure, eyther unſeaſonable for the time, or immoderate, then we become guilty of covetouſneſſe. Theſe things border on things that are lawfull, therefore themſelves are moſt dangerous.

3 They have affinitie with nature.Thirdly, there is moſt danger of falling p. 141into thoſe ſinnes which have the greateſt affinities and cognition with our nature, thoſe that have much nature in them, it is eaſieſt to fall into them. It is naturall for us to eate and to drinke, and to provide for this life, nature prompts us to this. Now the motions of nature eſpecially of corrupt nature, are vehement, and often tranſport us from that which is naturall, to the doing of that which is unnaturall. The reaſon is, becauſe there is much in them that is naturall. It is naturall to eate and to drinke, and to provide for this life, therefore from thence wee are carried oft times by the violent motion of corrupt nature to that which is unlawfull. So here is a double danger. firſt in the ſinnes, if wee fall into them. Secondly, there is a danger of our falling into theſe ſinnes. This ſhall ſuffice to bee ſpoken for the proofe of the point.

Vſe 1 I come now to make uſe of that which hath beene ſpoken.Complaint of neglect of this dutie. You ſee what care and caution wee ought to uſe, leaſt out hearts bee overcharged with ſurfeiting and drunkenneſſe, and the cares of this life.

But alas, how many are there that uſe not this caution! Nay how many are there as the Apoſtle ſaith,Rom. 13. ult.Rom 13 Rom. 13. ult. that make proviſion for the fleſh! not onelyonly now and then through temptation occaſionally, when p. 142they are overborne and intangle themſelves with theſe ſinnes: but they lay projects, and deſignes, as the word imports in the originall; they uſe to provide, and plot, and project for the accompliſhment of theſe luſts. How many are ſo farre from taking heede, leaſt their hearts bee overcharged with ſurfeiting, that their whole care, or the moſt of it is how they may provide ſuch daintie fare wherewith to ſatisfie, and gorge their appetite, whoſe whole life is one continuall ſurfeit, and when they dye (as one ſayd) a man can hardly tell whether they breath out, or gorge out their ſoules!

How many are there that are ſo fare from taking heede leaſt their hearts be overcharged with drunkenneſſe, that they rather invent new acts whereby to provoke themſelves to drinke exceſſively!Pro.23.30.Prov 23:30 In Prov. 23.30. ſuch as the wiſe man ſpeaketh of, that purpoſely tarrie long at the wine, and ſeeke for mixt, for the moſt generous, pleaſant wine as the place is interpreted! ſuch as are never ſo joviall and jocund as when they meete with company to goe to the Taverne to bee drunke. What ſhall wee ſay to to thoſe that are ſo farre from taking heede that their hearts bee not overcharged with the cares of this life, that they doe nothing but willingly intangle themſelves with the cares of this life?Phil. 4.19.Phil 4:19 ſuch as the Apoſtle ſaith Phil. 4.19. p. 143That mind earthly things. The beſt man in the world, may, and is bound perhaps, to meddle with earthly things; but theſe men mind earthly things; their ſtudie, and their care is upon that, their thoughts and the bent of their mind is upon earthly things, they make gold their god: they will proſtrate themſelves to the wedge of gold. What ſhall we ſay to all thoſe men? but that that Chriſt ſaith here immediately after the Text, except they repent; that day, either the day of death, or the day of Iudgement ſhall come upon them as a ſnare unawares.

Vſe 2 But for us that deſire to bee prepared for that day,Exhortation to caution. when ſoever it comes, let us be perſwaded to uſe care, and caution, as Chriſt adviſeth, leſt our hearts at any time bee overcome with ſurfeiting and drunkenneſſe, and the cares of this life. It is ſafer, and eaſier to prevent theſe ſinnes, then to remedie them. It is eaſier to take care, that our hearts bee not overcharged, and burdened with theſe ſinnes, then when they are burdened to diſburden them.

You will aske, how ſhall wee take care?Queſt. what rules ſhall wee obſerve, that wee may obſerve this caution that Chriſt gives us charge of, that our hearts bee not overcharged with theſe ſinnes?

Anſw. 4. Helpes to caution.Let mee commend to you briefly theſe foure Rules, upon the vertue of which, (If I p. 144be not deceived) there will bee much helpe to this caution that Chriſt adviſeth.

1 To limit our ſelves in things lawfull.The firſt is this, to limit and reſtraine our ſelves in the uſe of thoſe things about which theſe ſinnes are ordinarily committed. To preſcribe, and in things indifferent (as it were) to ſtraiten and limit our ſelves, to lay harder lawes upon our ſelves then God hath: for the rule of S. Gregorie is moſt true, Hee that would not offend in things unlawſull, S. Gregorie.muſt oft abridge himſelfe in things lawfull. Let us not eate as much as wee may. I ſay not as much only as nature will beare, or as wee have ſtrength; but not ſo much as God alowes. Let us not drinke ſo much as wee may. And in a holy contempt of theſe inferiour things; let us not care, and carke for the world ſo much as wee may: or elſe wee ſhall find by wofull experience, that if wee goe to the outmoſt border, and skirts of that which is lawfull, wee ſhall eaſily come to that which is unlawfull. If once we come juſt to the croſſe line, the divell will put hard to make us goe beyond it. It is a good ſaying of that doubtfull Authour, ſaith he, He that ſleepes upon the very edge, and brinke of a precipis, or downfall, it is a thouſand to one but hee falls: that is the firſt thing, to limit our ſelves in theſe things, not to eate ſo much as we may; nay, not ſo much as God allowes: not becauſe it is unlawfull, but becauſe p. 145it may be in-expedient: and not to drinke ſo much as we may; not to carke and care ſo much as we may. Hee that will goe to the utmoſt of his tother, that will goe to the bounds, and skirts of that which is lawfull, will eaſily be tranſported to that which is unlawfull. That is the firſt rule.

2 To ſet our mindes on better things Epheſ. 5.18.Eph 5:18Secondly, that which the Apoſtle adviſeth, Epheſ. 5.18. that our hearts bee not overcome with ſurfeiting and drunkenneſſe, ſaith he, bee not overcome with wine, wherein is exceſſe, but bee filled with the Spirit. Marke it, the way not to bee filled with wine, is to be filled with the Spirit. Wee muſt herein imitate Chirurgions,Simile. who when a man is taken with a dangerous bleeding at the noſe, the Chirurgeon opens another veine, he lets him bloud there to divert, and turne the bloud another way: ſo let us, when we perceive our ſelves to have an immoderate ravening appetite after corporall food, let us turne the edge of our appetite another way; labour to have an appetite after heavenly dainties; and that will abate, and dull our appetite after earthly things; or take away the immoderation of it. So when wee perceive wee have an immoderate thirſt after wine, and ſtrong drinke, let us labour for a ſpirituall thirſt after the pleaſures that runne and flow in a full channell, at Gods right hand for ever; When wee find an immoderate p. 146deſire after earthly things, let us turne our cares and deſires another way, to ſtudie and care for heavenly things, as the Apoſtle adviſeth.Col. 3.1.Col 3:1 Colloſ. 3.1. ſaith hee, ſet your affections on things above, and not on things that are below. If wee finde our affections ſet on things below, let us labour to raiſe them to that which is above, and this will weane and take off our affections from earthly things. For it is with the affections, as it is with the eyes:Simile a man cannot at the ſame time looke up to heaven, and looke downe to the earth: ſo our affections cannot bee ſet vehemently upon things above, and things that are below. This therefore is the ſecond rule, to labour for diverſion, to take away the edge, that our hearts bee not overcome with ſurfeiting and drunkenneſſe, and the cares of this life.

The third is that Chriſt here adviſeth to, to Take heed. 3. To confider what we doe.As I told you before, it is to apply our thoughts. Let us intend our thoughts, conſider with our ſelves what we doe, ſay with our ſelues thus; Shall I take that meate which God hath given mee for my ſupport, for the undoing of my ſelfe? Shall I take that hee hath given mee to doe him ſervice, ſhall I uſe it to diſinable mee for his ſeruice? And ſo for Wine and ſtrong drinke that hee hath given me to cheare my ſelfe; ſhall I uſe them for the oppreſſing and overcharging my ſelfe ? And the world that p. 147God hath given me for a ſervant, ſhall I inflave my ſelfe to the world as my Lord? This is the third rule, to take heed, to apply our thoughts, and take heed what wee doe.

The fourth and laſt,4. To thinke of the day of judgement. is that which Chriſt adviſeth his Diſciples here, alway to thinke with our ſelves, to be frequent in the meditation of this day, of the laſt day, either of death or judgement: let us thinke with our ſelves (then which meditation nothing is more powerfull to weane our thoughts, and affections from the things below) a day will come, when all ſhall bee drawne before the dreadfull Tribunall of God: we know not our ſelves in particular how ſoone. Now thinke with our ſelves, What if that day ſhould come? What if I ſhould die being overcharged with ſurfeiting or drunkenneſſe, or the cares of this life? with what face, or forehead ſhould I appeare before God, being overburdened with theſe things, and being earthly, and ſenſuall? That is the fourth Rule, to be frequent in the meditation of the laſt day, this will take away the edge of our immoderate deſires of the things below. This ſhall ſuffice to bee ſpoken of the firſt part, the caution, from the firſt word, Take heed.

I come to the ſecond part, the perſons to whom Chriſt gives this charge, to take heed;

p. 148Take heed to your ſelves.

But who are they that Chriſt gives this charge,Queſt to take heed to themſelves?

I anſwer,Anſw. firſt immediatly to the Diſciples, but in them, and from them to us alſo.

Well; firſt immediatly to his Diſciples, but who were thoſe Diſciples? They were thoſe whom hee had choſen out of all mankind to preach, and publiſh his Goſpell to the world: yea, they were they who already had preached the Goſpell through Iudea: they were thoſe that Chriſt choſe in his pilgrimage upon earth, to bee his eſpeciall followers and retinue: thoſe that hee endowed with eſpeciall priviledges, and prerogatiues: thoſe that had beene partakers of his gracious Sermons, he labours to weane the hearts of them from ſurfeiting and drunkenneſſe, and the cares of this life. Nay, that which is more then any Sermon, they were eyewitneſſes of his life, that was free from drunkenneſſe or ſurfeiting, or the cares of this life; theſe were they to whom Chriſt gives the charge to take heed to themſelves. Well, the concluſion is, that

The beſt men, Concluſ 2. The beſt men have need to bee admoniſhed to take heed of ſurfetting, &thoſe that are moſt eminent for knowledge and pletie, thoſe that have the greateſt priviledges, and prerogatives, p. 149even the Diſciples of Chriſt have need to be admoniſhed to take heed, leſt their hearts bee overcharged with ſurfeiting and drunkenneſſe, and the cares of this life.

You ſee whom the perſons are that Chriſt gives this charge unto, to his Diſciples. I ſay, the beſt men, thoſe that are moſt eminent for gifts, and have the greateſt priviledges, and prerogatives, even the Diſciples of Chriſt have need to bee admoniſhed, leſt their hearts bee overpreſſed with ſurfetting, &c. There is no man, ſaith S. Auſtin, Auguſt.that can be ſecure in this life, which is but one continuall temptation. Wee can never bee ſecure, as long as wee live in that eſtate, wherein of worſe wee may be better, and of better we may be worſe, So farre as we may goe up the ſtreame, if wee uſe care, and plie the oare, ſo farre we may goe downe the ſtreame if we ſlacke our care.

Reaſ. 1 Now, the reaſon why the beſt want admonition is,Becauſe they are but men. becauſe though they bee the beſt men, though they bee never ſo eminent for gifts or graces, though they be endowed with never ſo many prerogatives, ſtill they are but men. Lot, hee that preſerved himſelfe in Sodome unſpotted, and unſtained in the middeſt of an impure generation; yet in the mount hee was twice ſhamefully overcome with drunkenneſſe.

p. 150Reaſ. 2 Secondly,Satan envies them moſt. the beſt men have need to bee admoniſhed to take heed, becauſe the beſt men are in the greateſt danger: not in reſpect of themſelves, but in reſpect of their enemies; the reaſon is, becauſe Satan deſireth more covetingly, and more thirſtingly to overthrow them then others. Now the more danger they are in, the more need of caution they have. Simon, Simon, Satan hath deſired to winnow thee, ſaith Chriſt to Peter, Luke 22.Luk. 12.Luke 12 Nay, that is not all. Satan hath earneſtly, thirſtingly, covetingly deſired to winnow thee; that is the meaning of the Word, hee ſaith not Simon, Satan hath deſired to minnow thee; but Sathan hath earneſtly deſired to winnow thee. Satan indeede deſires to winnow all; but for Peter, and ſuch as are like him, hee deſires earneſtly to winnow them. As Pirates that ſet with the greateſt fury upon the ſhippe, that is richeſt laden, ſo doth Sathan on ſuch. Now the greater the danger is that they are in, the more neede they have to bee admoniſhed to take heede.

Reaſ. 3 Thirdly,Becauſe their fall makes others fall. and laſtly, not in reſpect of themſelves onelyonly, but in reſpect of others they have neede to take heed; becauſe if they fall others fall, they hurt others as much by the ſcandall, as they hurt themſelves by the ſinne. Other mens ſinnes hurt the perſons p. 151that commit them, but the ſinnes of great and eminent men, they are Plague fores that infect others. So Saint Paul Gal. 2.4.Gal. 2.14.Gal 2:14 ſaith he to Peter when hee temporized and played the Iew, Why doſt thou compell the Gentiles to play the hipocrites? why, how did Peter compell the Gentiles to play the Iews? ſaith Saint Auſtin in his 11. Epiſtle,S. Aug. Epiſt. 11. not by any thing he preached to them, tending to that purpoſe, but by his example: the very example of ſuch a man as Peter, ſo eminent, it offers a kinde of violence to the witneſſes of it, it compells them to imitation: Therefore in this reſpect they have neede to be admoniſhed to take heede that they doe not fall into theſe ſinnes, becauſe if their hearts bee overcharged with them it hurts others, their ſinnes are Plague ſores. You ſee the truth of the Doctrine. To come to make ſome uſe of that that hath beene ſpoken.

Uſe. The beſt men fraile.If the beſt men have neede to bee admoniſhed then the beſt men may here be admoniſhed of their frailtie, of their weake condition; even the beſt men that are, thoſe that have made the happieſt profeſſion of pietie, and grace: thoſe that are indued with the greateſt priviledges, as long as they are here, they are but as little children, that their joynts are not confirmed and knit,Simile that being left to themſelves wee call upon them p. 152ever and anon to take heede that they fall not. 1 Cor. 10 12.1. Cor. 10.12.1 Cor 10:12 ſaith the Apoſtle, Let him that ſtands take heede leſt he fal…. Who were thoſe to whom the Apoſtle gives this caution? To them that were rich in all knowledge, that were deſtitate of no gift, 1 Cor. 1.12. Marke,1 Cor. 1.22.1 Cor 1:22 they were rich in all ſpeech, and knowledge, and deſtitute of no gift, and yet theſe that ſtand have neede to bee admoniſhed, to take heede leſt they fall.

Vſe 2 Secondly,Why the beſt ſhould ſuffer admonition. if the beſt men have neede of admonition, then it ſhould teach the beſt men to ſuffer with patience the words of admonition, out of conſcience of their neede. That is the reaſon why many men take with ſuch impatience the words of admonition, becauſe they are ſtrangers to themſelves they know not their owne weakeneſſe, they thinke they have no neede of admonition. And that is the reaſon they returne hatred for good will, when they are admoniſhed to reproach and revile them that admoniſh them. Saith the wiſe man,Pro. 9, 8.Prov 9:8 Prov. 9.8. Rebuke not a ſcorner leaſt he hate thee, but rebuke a wiſe man and he will love thee. Why would hee not have a man rebuke a ſcorner? every ſcorner is a proud man, he knowes not himſelfe, hee is a foole. Now every foole is a ſtranger to himſelfe, hee knowes not himſelfe and his owne weakeneſſe, if a man reproove ſuch a one he cannot expect but to bee hated: Hee p. 153thinkes hee goes not about to heale him but to make him ſore. But faith hee, reproove a wiſe man and hee will love thee, why? hee is a wiſe man, hee knowes his owne weakeneſſe (for that is a ſpeciall point of wiſedome) hee knowes how apt hee is to offend, how prone to be ſecure; therefore he thanks a man, he takes it kindly, (out of conſcience of his owne weakeneſſe) when hee is admoniſhed, it comes as oyle to a wound, as a fomentation to open the ſore that the admonition may enter, and have its due effect, ſo it followes in the ninth verſe there admoniſh a wiſe man and he will be wiſer.

Vſe 3 Thirdly, if the beſt men have neede of admonition, then thoſe of us that thinke our ſelves to have made the greateſt proficiencie in goodneſſe, let us know and demeane our ſelves as thoſe that are ſicke, that neede Phyſick, not onelyonly courteouſly and thankefully to accept of the remedy, when it is tendred caſually, but to conſult with the Phyſitian and Apothecarie where it is to bee had. So let us not onelyonly accept of admonition when it is tendred, but repaire to the places where we may be admoniſhed. Let us diligently reade the word of God, that God hath left (though not for that end onelyonly, as Bellarmine falſly, but yet for that end too) to admoniſh and to teach us to take heede of theſe, and other ſinnes: Let us diligently repaire p. 154to Gods ordinances, to the miniſtery of the word, which God hath ordained to admoniſh us,1 Theſ. 5.12.1 Thess 5:12 1 Theſ. 5.12. God knowes how apt we are to be ſecure notwithſtanding wee are beſet and beſeiged, and begirt with dangers, therefore God hath appointed the Miniſters as watchmen, as Sentinells to eſpie dangers a farre off, and to give us notice when dangers come; they ring the allarme that we may provide for our ſelves. Therefore wee ſhould diligently goe to the Word that we may be admoniſhed of the dangers, leaſt we be ſurprized unawares. I remember the ſaying of that Generall, preſuming on a mans owne ſtrength is the greateſt weakeneſſe, and the ready way to betray himſelfe to dangers is to contemne them. You ſee the perſons to whom Chriſt gives this charge, Take heede to your ſelves.

Leaſt at any time.

Concluſion. Our care and caution continuall.It ſeemes then it is not ſufficient to take heede for a while, for a day, or a monethmonth or a yeare, but our care and caution it muſt be conſtant and continuall. Hee doth not ſay take heede leaſt at ſometime; but take heed leaſt at any time your hearts be overcharged, &c. It is our Saviours counſell in the 36. verſe of this Chapter, Watch therefore and pray alway: he that would watch alway, muſt take hee de leaſt his heart bee overcharged at any time; why? becauſe if the heart bee overcharged p. 155at any time, hee cannot at that time watch. For as amans body that is overcharged with meate and drinke, he is inclined to ſleepe; ſo when a man is drunke and eaten up with covetouſneſſe, he is inclined to ſleep inſinne, he cannot watch; therefore if wee would watch we muſt alway take heede leaſt at any time our hearts be overcharged.

And Chriſt implies the reaſon in the words of the Text, Leaſt the day come upon you unawares. The ſumme and ſubſtance of this our care and caution, ought to be anſwerable to the danger, now that is not for a time onelyonly, but continually.

Firſt,Reaſ Becauſe thero is danger. I. Of the ſins. there is danger leaſt we be overtaken with theſe ſinnes, that is the firſt danger. We know Lot, hee that lived ſoberly in the midſt of a ſenſuall im pure generation: yet when hee was in the mount, when hee ſlacked his guard but a while, hee was twice overcome with the ſinne of drunkenneſſe: therefore we muſt take heed alway, becauſe we are al way in danger to be overtaken.

Secondly, there is another danger; as there is danger leaſt wee be overtaken with the ſin,2. Of judgment. ſo there is danger leaſt we be overtaken with judgement, cyther the day of death, or the day of judgement. So the rich man Luke 12.Luk. 12.Luke 12 he was anxious, thinking of pulling down his old barnes, and inlarging them, and at that time God requires his ſoule. Wee ſee here p. 156at that time when his heart was overcharged with the cares of this life, death ſurprizeth him, and he was taken away.

Or elſe if not the day of death, the day of judgement, for ſo Chriſt ſaith in the next verſe, the day of judgement ſhall come as a ſnare upon the world. There is ſomething in that;Simile. as birds, wee ſee commonly they are entangled in the ſnare that is caſt over them when they are eating, to the world when they are eating and drinking and ſenſuall, that day ſhall come upon them as the ſnare on the birds when they were eating.Luk. 17.Luke 17 So Chriſt ſaith, Luke 17. looke as it was in the time of Lot, when Sodome and Gomorah was deſtroyed ſo it ſhall be when the world ſhall be deſtroyed: they ſhall be eating and drinking, and buying and ſelling. They ſhall be eating and drinking; is there any harme in that? No, that is not the meaning of it, but eating ſenſually, and drinking immoderately, and buying and ſelling covetouſly then that day ſhall come upon them. So that here is danger, continuall danger, leaſt we be overtaken with theſe ſins at all times, or leaſt death or the day of judgement overtake us at all times, therefore our care ſhould be alway, Leaſt at any time.

But alas if we looke to the practice of men,Vſe. Diſcoveting the abounding of theſe ſinnes. how farre is it from this continuall care! we neede no other example, but this ordinary practice of dunkenneſſe, ſurfeiting and covetouſneſſe, p. 157if it were no where elſe but in this Citie: men are ſo farre from watching, as that they thinke it lawfull for them to have ther hearts overcharged.

For ſurfeiting, they thinke it ſometimes lawfull to give liberty, and reynes, to bee overcharged with it: As at Chriſtmas, the time of the comming of Chriſt, as if they could not celebrate the comming of Chriſt in the fleſh, except themſelues become fleſhly. And at the beginning of Lent, as if they intended to revenge themſelves on God before hand, and ſince he will needs have them faſt, they will get in his booke as farre as they can by ſurfeiting. And ſo, on the holidayes, as if by celebrating of holy dayes, they muſt needs become unholy.

And ſo in ſome times, people thinke it not onelyonly unlawfull, but that they are bound to be drunke, as at Nuptialls, or at the Coronation of a King, they thinke it a point of duty to bee drunke that day, and they that are not drunke then (as they ſayd to Pilate) hee is not Ceſars friend. And ſo at the meeting of friends, as if they could not meet friendly, and courteouſly, except they bee enemies to themſelves, or as if they could not expreſſe humanitie unleſſe by drunkenneſſe they overwhelme and looſe it▪ And ſo at the meeting of ſtrangers, men thinke it lawfull to be drunke, (it is the manner of ſome to doe p. 158ſo) as if the way to entertaine ſtangers were to become ſtrangers to themſelves.

And ſo for the third, the cares of this life, ſome men are ſo farre from thinking of, and uſing this caution alway, that they thinke they may ſometimes ſuffer their hearts to be overcharged with the cares of this life. As when they are married and have a charge of Children. As if the ſame God that cared for them ſingle, would not care for them when they are married; and as if the ſame providence that extends to Sparrowes, did not extend to Children, thoſe that are made after the ſimilitude and Image of God. Such men ſhould remember, what Chriſt ſaith here, they ſhould take heede leaſt at any time their hearts be overcharged. As there is no place, ſo there is no time that can diſpence with theſe ſins to make it lawfull to have our hearts overcharged with ſurfeiting and drunkenneſſe, and the cares of this life. Well ſaith David, Pſal. 93. holineſſe becommeth thy houſe forever. Pſal. 9…. ult.Ps 9Holineſſe never weares out of faſhion. If holineſſe become Gods houſe for ever; then unholineſſe, ſurfeiting and drunkenneſſe, and the cares of this life they never become Gods houſe. And if they become not Gods houſe then they become not Gods Temple, his Chappell, as wee are 1 Corinth. 6. ſaith the Apoſtle,1 Cor. 4▪1 Cor 4 Know yee not that you are the Temples of p. 159the holy Ghoſt? Let us then bee adviſed to take heed as Chriſt ſaith here, leſt our hearts hee over charged with ſurfeiting or drunkenneſſe, or the cares of this life. Take heed leſt at any time we defile and polute the Temple of God with theſe ſinnes. Remember, as in all vertues ſo in this, the crowne is vig lancie, conſtancie, and continuance: we muſt not only watch, but we muſt watch continually. Wee muſt not not only take heed leſt at ſome times, but leſt at any time our hearts bee …vercharged with ſurfeiting and drunkenneſſe, and the cares of this life.

Let us remember wee deale with ſuch an enemie as will give us no truce, nor reſt: ſuch a o…e as with whom w e can never have peace or truce, that daily layes waite to ſubvert us, that layes ſnares in our meate, and drinke, and the things of this l…fe: Indeed as Saint Chryſoſtome ſaith well,S. Chryſoſt. the whole world is but one ſnare. Now if Sathan uſe this care con…inually to ſubvert us, ſhall wee no bee as continual1 in our care, not to bee ſubverted? Shall he bee more diligent to worke our ruine, then wee ſhall bee to worke our ſafetie and ſalvation?

As wee ſee thoſe that are beſieged, when a Towne or Citie is beſieged with enemies, they doe not ſlacke their guard a moment: becauſe they feare that at that time p. 160the enemie may come on them, and ſurprize them: yet notwithſtanding ſometime they may ſlacke their guard, and not have harme, becauſe the enemy may not know it. But it is not ſo with our ſpirituall enemies, wee are ſurrounded with ſpirituall enemies, that not only watch all opportunities, and take all advantages, but they know when wee give them advantage, when wee are ſecure and retchleſſe, and they take it. Therefore it concernes us to looke, leſt at any time our hearts be overcharged.

Let us not plead difficultie, and ſay it is a thing hard to ſtand upon our guard, wee cannot enjoy our ſelves. If the thing bee difficult, yet looke to the end, it is profitable: lay the benefit we ſhall enjoy by this care in the other end, and that will make the care light As in a paire of ballance,Simile. if a a manlay weight in the one ſcale, and none in the other, it will ſinke: but if he lay a weight anſwerable in the other ſcale, the firſt will bee light, a man may lift it eaſily. So let us lay this continuall care and caution in the one ballance, and the benefit that wee have by it in the other ballance, and wee ſhall never grudge at our care. Let us thinke with our ſelves, while this care laſts, we are free from all other care; and who would not care for a while upon condition to be eternally ſecured after.

p. 161I have done with the third point,2 how long we muſt take heed, in theſe words; Leſt at any time.

Now I proceed to the fourth part, that is, of what wee are to take heed,

And that is firſt generall.

Leſt your hearts be over-charged.Obſervat. Drunkenneſs and covetouſneſſe, &c. overcharge the heart▪

It ſeemes then, It is the Propertie of theſe ſinnes, ſurfeiting and drunkenneſſe, and the cares of this life, to overcharge the heart, That is the point.

Take heed, ſaith our Saviour, leſt at any time your hearts bee overcharged. It implies that it is the propertie of theſe ſinnes here mentioned to overcharge the heart. Looke what a milſtone, or a talent of lead, is to the body, the ſame are theſe ſinnes to the ſoule▪ (which is meant by the heart; as S. Peter ſaith, the hidden man of the heart; that is, the hidden man of the ſoule) they over-preſſe, and burden the ſoule: ſo much the Word here uſed implies, and imports in the Originall, Take heed to your ſelves, leſt your hearts bee overcharged. The Word comming from Bal…s, that ſignifies no ordinarie, portable burden, but a grievous oppreſſing burden (as the Etimologiſts have it:) ſuch as cannot belifted, but with an extraordinarie ſtrength, with a Giants arme: ſuch are theſe ſinnes to p. 162the ſoule, they are no ordinary, portable, but grievous oppreſſing burdens.

Now the grievouſneſſe of this burden appeares by theſe two things;

Firſt, theſe ſinnes are ſuch a burden to the ſoule, as preſſe the ſoule, as preſſe the ſoule from heaven to earth.

Secondly, they are ſuch a burden, as except they bee disburdened, except we acquit our ſelves of them, they will preſſe our ſoules downe from earth to hell.

Firſt,Reaſ. 1. They preſſe the ſoule from heaven to earth. the preſſe the ſoule from heaven to earth, from heavenly affections to earthly. Looke as a man is oppreſſed with a great burden, from which hee is not able to riſe, nor to ſtirre hand nor foot to helpe himſelfe for the doing of any thing: ſo it is with a man, when his ſoule is overcharged with ſurfeiting and drunkenneſſe, and the cares of this life: hee is oppreſſed with a grievous burden, hee is not able to ſtirre hand nor foot: hee is not able to exerciſe the powers, and faculties of his ſoule to doe any good, or to performe any ſpirituall dut…e indeed. As for two of them, the two firſt; ſurfeiting and drunkenneſſe, they diſable a man from worldly performances, therefore much more from heavenly and ſpirituall performances.

For the other the cares of this life; Covetouſneſſe, they burden the ſoule no leſſe p. 163then the former, though I grant it is more ſlilie and inſenſibly: nay, they burden the ſoule in theſe two reſpects more.

Firſt, ſurfeiting and drunkenneſſe, they burden the ſoule but now and then, ſometimes: no man is continually ſurfeiting, or drunke: but when Covetouſneſſe oppreſſeth the ſoule, it doth it conſtantly, it is a continuall burden; therefore in that reſpect they burden the ſoule more then the former.

Secondly, ſurfeiting and drunkenneſſe, they burden the ſoule, not immediatly, but by the body, they burden the body the inſtrument of the ſoule, and ſo by conſequence the ſoule, but Covetouſneſſe burdens the ſoule immediatly, it hangs a weight, as a plummet of lead upon every facultie or the ſoule, ſo that the ſoule cannot lift it ſelfe to any ſpirituall dutie: it hangs a plummet of Lead upon every power of the foule whereby it becomes bowed and bended to the earth.

Will you ſee the truth of this in ſome particulars? The higheſt, and nobleſt facultie of the ſoule, is the underſtanding, that whereby we apprehend, and judge of things, now covetouſneſſe clogges, and burdens the underſtanding. Take a covetous man, there is no man ſo dull, to apprehend ſpirituall things as he. Indeed in matters of the world, talke with him in his owne ſpheare of the p. 164world, and worldly things, there I grant, he is quicke and nimble enough, if not above, yet equall with others; for the moſt part above others. It fares with a covetous man, as it is with the Moone, when the Moone is inlightned in that part that is toward the earth, commonly his moſt darke in that part that is towards heaven,Simile. ſo it is in this: there is ignorance of ſpirituall things, oft times where there is the greateſt light towards the things of the world. I ſay, talke with ſuch a one in his own ſpheare, of matters of the world, and the things of it, hee is quicke and nimble enough, but come to ſpirituall things, that concerne the life to come, and there hee is a very Nichodemus, he underſtands nothing. Covetouſneſſe is to the underſtanding like the nayle of Iael: ſaith the Text, Iael drove the nayle through Siſeras temples when hee was aſleepe, and faſtened his head to the ground: ſo covetouſheſſe faſteneth the head, the underſtanding to the ground, that it cannot lift up it ſelfe to apprehend, and underſtand the things of the Spirit: wee ſee then Covetouſneſſe it burdens the chiefe facultie of the ſoule, the underſtanding.

And ſo for the other faculties, the will and the affections it burdens them, it makes the will and the affections of a man, when once it poſſeſſeth them, like the woman in p. 165the Goſpell, that had a diſeaſe and infirmitie 18. yeares, ſaith the Text, ſhee was bowed together, that ſhee could no way lift up her ſelfe, Luke 13.1. So it is with a covetous man, it bowes the will to the ground,Luke 13.1.Luke 13:1 that hee is not able to lift up himſelfe to a through proſecution of that that is good, or to a conſtant declining, and flight from that which is ſpiritually ill.

And ſo for the affections it bowes them to the ground, that they are not able to lift up themſelves to deſire, and delight in any thing that is heavenly, not to love, and joy in any thing▪ but ſuch as are earthly and ſenſuall. I ſay, it bends them ſo to the ground, that they cannot conſtantly delight in theſe things. I grant that a cove ous man for a fit, for a while, his will and affections may lift up themſelves a little; but they are not able to hold out, the greatneſſe of the weight beares him downe againe, and oppreſſeth him. Hee that hath his heart overcharged with covetouſneſſe, and ſo with ſurfeiting and drunkenneſſe, he may for a while lift up himſelfe: as a man that is oppreſt with a burden, that gets the upper hand of him, and beares him downe. Covetouſn…ſſe bowes the underſtanding, the will and affections to the ground.

And not only theſe, but likewiſe the fancie, and memorie, and ſpeech …oo, it burdens p. 166thoſe. Take a man that is covetous, his imagination workes, and exerciſeth it ſelfe about the things of the world. For his memorie, it treaſures up nothing, or but little elſe beſides theſe. And ſo for his ſpeech, the ſpeech of a covetous man,Simile it is as the breath of a dying man: Wee ſay that when a man approacheth to death, his breath is earthly, ſo it is with the Diſcourſe of a covetous man, it is of the earth. It burdens the fancie, and memorie, and ſpeech of a man: ſo that hee dreames of nothing, he remembers nothing, hee ſpeakes of nothing willingly, with delight, ordinarily, but that which is earthly. You ſee then that Chriſt might well ſay, take heed leſt your hearts bee overcharged with ſurfeiting, and drunkenneſſe, and the cares of this life: for it is the propertie of theſe ſinnes to overcharge the heart, as it is of a burden to preſſe downe, firſt from heaven to earth, but that is not all.

They preſſe downe further, except wee depoſe,2. They preſſe the ſoule from earth to hell. and disburden our ſelves of them, they preſſe the ſoule, as from heaven to earth, ſo from earth to hell: ſo ſaith the Apoſtle expreſſely for two of them, 1 Cor. 6.10. Bee not deceived, neither fornicators, nor Idolaters, nor effeminate, abuſers of themſelves with mankind, or theeves, or covetous, or drunkards, ſhall ever inherite the kingdome of God. Neither covetous, nor drunkards, there are p. 167two of them; and ſo for the firſt of them, ſurfeiting: you ſee in Phil. 3.19.Phil. 3.19.Phil 3:19 the Apoſtle ſpeakes of ſome whoſe belly is their God, whoſe end is damnation, and deſtruction. So likewiſe, Gal. 5.21.Gal. 5.21.Gal 5:21 the Apoſtle reckons ſurfeiting, or revelling among the workes of the fleſh, and tells them before hand that thoſe that doe ſuch things ſhall not inherit the kingdome of God, envie, murder, drunkenneſſe and revelling, and ſuch like; (revelling may ſignifie, and doth properly, gluttony) of which I have told you before in time paſt, that they that doe ſuch things ſhall not inherit the kingdome of God. So then wee ſee the grievouſneſſe of theſe ſinnes in two things: Firſt they preſſe the ſoule from heaven to earth in the affections and exerciſe, and then except wee be disburdened of them, they preſſe the ſoule from earth to hell.

Vſe. To take heed of this ſin as a burden.If it be the propertie of theſe things, to burden the ſoule, it may bee a motive to force this caution of Chriſt to take heede that wee be not overcharged with ſurfeiting and drunkenneſſe, and the cares of this life. Why ſhould wee take heede, the reaſon is, becauſe they burden the ſoule, and the heart. We are naturally of our ſelves, lumpiſh and heavy enough to performe ſpirituall duties, wee neede not make our ſelves more heavy. We bring into the world burden enough to preſſe our ſoules, that makes us unfit for p. 168ſpirituall performances, wee neede not clog our ſoules with more unneceſſary burdens.

You will ſay,Obiect. thoſe that are given to theſe ſinnes, they feele not a burden, if it were the property of theſe ſinnes to be a burden, then they that are ſubject to them would feele the burden, but we ſee they doe not.

I anſwer,Anſw. Why men feele not the burden of their ſinnes. it is true, they feele not the burden of them; the reaſon of it is this, becauſe it is the propertie of theſe ſinnes to take away the ſenſe of them; the burden is not the leſſe, becauſe they feele it not; becauſe it is the propertie of theſe ſinnes to beſot the ſoule and make it inſenſible that they cannot perceive the burden. The wiſe man ſaith as much of drunkenneſſe,Prov. 23. ult.Prov 23 Prov. 23. ſaith he, thou ſhalt be, that is, if thou give thy ſelfe to drunkenneſſe as one that lyeth in the middeſt of the Sea, or the top of a Maſt. The wiſe man reſembles a drunken man to a man that lies on the toppe of a Maſt in a great ſtonne when there is danger, when the ſhippe and the Maſt reels, he lies there and thinkes not of it, in his drunkenneſſe he feeles it not. And then in the laſt verſe ſaith he, they have ſtricken me and I was not ſicke, they have beaten me and I felt it not. It is the propertie of drunkenneſſe to make a man inſenſible of the wounds and plagues that hee receives by it. I grant that they that are adicted to the theſe ſinnes they p. 169feele not the burden, becauſe it is the propertie of theſe ſinnes to take away the ſenſe of them; but what then? becauſe they feele not the burden of them is it the leſſe? Nay it is greater becauſe it is not felt. As the Phiſitians ſay of diſeaſes, of all diſeaſes thoſe are moſt dangerous that are not felt. And that is the reaſon that a Conſumption it is hard to be cured becauſe it is hard to be diſcerned till it have eaten and waſted the body ſo much that it is almoſt impoſſible to be cured. When it is eaſie to be cured it is almoſt impoſſible to bee diſcerned, and when it is eaſie to be diſcerned, it is almoſt impoſſible to be cured: As of all diſeaſes of the body thoſe that are moſt dangerous that are not felt: So of all the burthens of the ſoule thoſe are moſt dangerous that are not felt. The reaſon is, becauſe the feeling of the danger makes men ſeeke for remedy, and labour to be disburthened of them when they feele the burthen; but when men feele not the burthen that lies on them, they ſeeke not for remedy, that is the firſt anſwer.

But ſecondly if they feele not the burthen now, the time ſhall come that they ſhall feele it, eyther when God opens their eyes to ſee the grievouſneſſe of their ſinnes, and to give them the grace of repentance; or hereafter when they ſhall preſſe the ſoule to the bottome of hell. Firſt, if God open their p. 170eyes then they will bee ſenſible of the burden. It is with ſinne, as the Philoſophers ſay it is with heavie elements: it is a rule in Philoſophie that an element in its proper place is not heavy, that is, it exerciſeth not actually its heavineſſe. If a man lye under water though all the water be above him hee feeles not the weight of it; the reaſon is, becauſe the water is in its proper place. So in a Well or Pumpe, when a man drawes a bucket of water, he feeles it not while it is under water, but when it is above water, he feeles the burthen then of it. So, as long as men lie under theſe ſinnes, when God gives them not a hand to lift them up, they feele not the burthen of them; but if God reach a hand of grace to lift them up, and open their eyes to ſee the grievouſneſſe of their ſinnes, they feele the burthen of them, and goe and importune the throne of grace and deſire to bee disburthened, that is the firſt thing.

But if they feele it not ſo, that God open their conſcience, and their eyes here, they ſhall ſeele the burden of it hereafter. I told you what the Apoſtle ſaith, and what hee ſaith to the Corinthians I ſay to you, that drunkards and covetous, I may ſay it of ſurfeiting alſo, they that are guilty of theſe things ſhall not inherit the kingdome of God. They preſſe the ſoule to hell, and though for the preſent they take away the ſenſe of them, p. 171yet afterwards, when it is paſt redreſſe men ſhall be ſenſible enough of the burden.

Vſe 2 To uſe remedies againſt theſe ſinnes.Secondly, as it may ſerve for caution, to ſtirre us up to a more diligent heede of theſe ſins, ſo for remedy too, that if we have been, or be intangled with theſe ſinnes, not to reſt till wee bee disburthened of them. So wee doe in other things, when a burthen reſts upon our body, or eſtate, or name, wee are carefull and diligent to be disburthened of them. Shall we be carefull of our bodies, of our eſtates, and of our name, and ſhall wee not of our ſoules? doe wee deſire that thoſe may be free from burthens, and doe we not deſire that our ſoules may be free? It is the exhortation of the Apoſtle, Heb. 12.1.Heb. 12.1.Heb 12:1 ſaith he, ſince we are compaſſed about with ſo great a cloud of witneſſes, let us lay aſide every weight that preſſeth downe, and runne with patience the race that it ſet before us. It is the advice of the Apoſtle to lay downe every weight that we may runne with patience the race that is ſet before us. Now ſurfeiting and drunkenneſſe and the cares of this life, or covetouſneſſe, are weights and clogs that burthen the ſoule and hinder a man, not onelyonly from running the race that is ſet before him, but they hinder him from ſo much as going; when a man is ſunke under this burthen hee is not able to ſteppe or ſet one foote before another in this way: therefore we had neede to be diligent p. 172to disburthen our ſelves, if wee finde our ſelves burdned, & oppreſſed with theſe ſines.

But you will aske (if a man finde himſelfe after ſearch,Queſt. that he be opreſſed with theſe ſinnes) how ſhall he come to relieve and diſburthen himſelfe?

I anſwer briefly, to disburthen our ſelves of theſe ſinnes;Anſw. Meanes to be disburdened of theſe ſins. Firſt labour to feele the grievouſneſſe of them. Till a man feele the grievouſneſſe of the diſeaſe, he is not diligent to uſe the remedy,1 To feele the grievouſneſſe of them. it is otherwiſe with ſpirituall diſeaſes then with corporall: In corporall diſeaſes, firſt we finde the ſimptomes of them, and then wee know them; but in ſpirituall diſeaſes firſt wee muſt know them before wee can have the ſimptomes of them; before wee can be relieved of them: the firſt thing wee muſt labour for is the knowledge of the grievouſneſſe of them, to feele how they burthen us both in ſpirituall duties and other, how they preſſe our ſoules (except we be disburthened of them in time) even to hell.

2 Goe to Chriſt for his Spirit.Secondly, let us goe to Chriſt, for as it is Chriſt that beares our burden for us, ſo hee likewiſe is able to take our burthen from us. Let us goe to him, and deſire him to ſend his Spirit into our hearts, that is, a Spirit of ſtrength and power able to lift off theſe burthens. For as I told you, when he ſaith heere take heed leaſt your hearts be overcharged, it ſignifieth p. 173ſuch a burthen as is a grievous oppreſſing burthen, ſuch as cannot bee lifted but with a Giants at me, ſuch a burthen are theſe ſinnes; they oppreſſe the ſoule, and none but the Spirit of God can caſe us of them. Therefore let us goe to Chriſt and deſire him to ſend his Spirit into our hearts to eaſe us of this burthen. Looke as it is with thoſe that are troubled with the Incubus; the Night-mare, when they feele a great weight and burthen on them, they put forth all their power to free themſelv… of it; ſo when we finde this Incubus, this ſpirituall Night-mare to lye on us, and to preſſe, not onelyonly our bodies but our ſoules, wee ſhould uſe all our ſtrength and power to bee free that ſo we may runne with patience the race that is ſet before us.

Thirdly and laſtly, let us uſe the meanes, (beſides theſe there are ſome meanes to bee uſed) to disburden our ſelves.3. To practiſe the contrary. What are thoſe? Looke as in Phyſicke the rule is; contraries are cured by contraries: ſo if we have burthened our ſelves by ſurfeiting, let us disburthen our ſelves by the contrary: if we have burthened our ſelves by eating immoderately, let us put the knife to our throate abridge our ſelves in the uſe of meate, not to eate ſo much as we may doe: for as I ſayd before out of that doubtfull author, he that will goe in the uſe of indifferent things as p. 174farre as he may, to the utmoſt length of his tether, it is a thouſand to one but that man will offend. He that ſleepes upon the pitch or brinke of a downfall or Precipis, it is twentie to one but hee falls. And ſo for drunkenneſſe if our hearts and ſoules be oppreſſed with the exceſſive uſe of ſtrong drinke faith the Apoſtle, rather then I will offend my brother I will not eate fleſh while I live; if the Apoſtles argument be good, rather then I will offend my brother, I will not eate fleſh, the argument will hold thus too, that rather then we wil offend our ſelves, and burthen our ſoules, we will not drinke ſtrong drinke while we live.

Let us labour thu… to take a kinde of holy revenge on our ſelves, ſo the Apoſtle calls it, 2 Cor. 7.11. ſaith hee, Behold this ſelfe ſame thing that you ſorrowed after a godly ſort, what clearing of your ſelves, what revenge it hath wrought. I ſay thus we ſhould take a ſpirituall revenge of our ſelves, that if we have beene overſhot in the uſe of meate or drinke and exceeded our bounds, that for the future we limit and abridge our ſelves, and take a kinde of revenge of our ſelves. This is the way to disburthen our ſelves if wee find that our hearts have beene oppreſſed with theſe things.

Vſe 3 Thirdly and laſtly, if it bee the propertie of theſe ſinnes to burden the heart: then p. 175here take notice briefly of the perverſe judgement of the world,The falſe judgement of the world. how contrary it is to the judgement of our Saviour: aske the world who have the lighteſt, and merrieſt hearts of all men; They will tell you thoſe that fare daintily, that are good fellowes, they are joviall and merrie hearts. But aske Chriſt, and hee will tell us that ſurfeiting and drunkenneſſe opreſſe the heart; they have not (as the world would make us beleeve) light-ſome hearts. It is true, if wee will beleeve their faces, they ſeeme to have lightſome hearts, if we will judge of their hearts by their ſleiting, and laughter: but Solomon ſaith, Prov. 14.13.Prov. 14.13.Prov 14:13 That even in that laughter the heart is ſorrowfull: there is ſorrow in their laughter, it is but from the teeth outward, and it is not ſo only for the preſent, but the end of that mirth is heavineſſe. It is ſorrow for the preſent, and the concluſion is heavineſſe.

Therefore whatſoever the world ſaith, Epicures and drunken men, ſuch as are given to the immoderate uſe of meate and drinke, thoſe men have the heavieſt hearts. Let the world ſay what it will, the life of a Chriſtian is chearefull, he hath a lightſome heart. Saith Chriſt, Come unto mee, Mat. 11.2….Matt 11:2all yee that are wearie, and heavy laden, and you ſhall find reſt to your ſoules; Take my yoake upon you, for my yeake is eaſie. Chriſts yoake is eaſie, hee that hath given his name to Chriſt, that p. 176ſets himſelfe conſtantly to the performance of ſpirituall duties, h… …ath a lightſome hear…. Nay, whereas … other things, they may be… burthened; his body, and his eſtate may be burthened for a while, and his name may be burthened for a while, but his heart is light and merrie. Therefore as the Wiſe man ſaith, A wounded ſpirit who can beare? But if the heart be well, it will beare a mans infirmities: ſo long as a mans heart is light: as long as the burthen lies in a mans body, or his name, or eſtate, if the heart bee light they may bee borne. Of all men, a Chriſtian, a good man, a conſcientious man hath the lightſomeſt heare. This ſhall ſuffice to bee ſpoken of the fourth part in generall, what wee are to take heed of, leſt our hearts be burthened. I told you it is the propertie of theſe things to burthen the heart.

Now I come in the next place more particularly to tell you, what wee are to take heed of, that our hearts bee not overcharged with ſurfeiting. Take beed leſt your hearts bee oppreſſed at any time.

With ſurfeiting.

That is, with riotous, immoderate exceſſive eating. The word in the originall is Cliſani. The ſenſe and derivation of the word is borrowed from thoſe two paines and diſtempers of the head that is cauſed by ſympathie, and conſent of the head with p. 177the ſtomacke, through diſtemper of ryot, and inordinate eating. In the Latine it ſignifies thoſe crudities that are cauſed in the ſtomacke through immoderate exceſſive eating, when the heart is ſurcharged, when there is more meat then it is able to digeſt. Thence it is that Chriſt wiſheth us here to take heed▪ Take heed to your ſelves, ſaith Chriſt, leſt your hearts bee overcharged with ſurfeiting. Now looke what Chriſt charged his Diſciples; hee chargeth us alſo as I told you out of Marke 13. ult. What I ſay unto you, Mark 13. ult.Mark 13I ſay unto all. It was indeed ſpoken to them firſt, to the Diſciples; it is our dutie alſo to take heed leſt at any time our hearts bee overcharged with ſurfeiting. The point that I will inſiſt on at this time, is this, that

It is our dutie to take heed, Doct. We ſhould not be overcharged with immoderate eating.that our hearts … not overcharged, with immoderate, and exceſsive eating.

It is that that the Apoſtle warnes, the Galatians of, in Gal. 5.21. to take heed of,Gal. 5.21.Gal 5:21 hee reckons it among the workes of the fleſh, revelling, or gluttonie. The workes of the fleſh are, envie, murther, drunkenneſſe, revelling, or gluttonie, and the like; Now ſee the caution, in the words following; Of which I tell you before, as I have told you in time paſt, that they that doe ſuch things, ſhall not inherite p. 178the kingdome of God. To ſtirre up, and inforce caution, the Apoſtle ſets before them the greatneſſe of the danger, if they did ſuffer their hearts to be overcharged with revelling, and gluttonie, it would bee ſuch a burthen, as would preſſe their ſoules downe to hell, ſuch as would exclude them from entring into the heavenly Canaan. So likewiſe the wiſe man in Pro. 23.20. ſaith hee, Be not among wine-bibbers, Prov. 23.20.Prov 23:20or riotous eaters of fleſh. Obſerve, ſaith the Wiſe-man, bee not among them. What? not among them, is there ſuch danger? Is their companie ſo contagious, and infectious, that we may not bee among them? No, wee muſt not willingly, ordinarily be among them; wee muſt not chooſe ſuch company to converſe with, Why? becauſe there is danger of infection;

Danger in converſing with Epicures.Firſt there is danger by their example.

And then there is danger by their exhortation or counſell.

Firſt by their example, you know it is a ſaying, that ſeeing other men eate oft-times brings a man a ſtomacke: hee that had no ſtomack, or appetite, by ſeeing others eate, it drawes him on to eate; ſo the very ſight of a man eating, that is a glutton, and gives ſcope and loſeth the raines to his appetite it tranſports others that are ſpectators, by his example.

p. 179Secondly, by counſell, you know men often call upon others, and ſay, eate neighbours, &c. as they give themſelves to immoderate exceſſe of eating: therefore in both theſe reſpects, wee are not to affect or ſeeke their company, it is dangerous, by reaſon of their example, and of their counſel.

But why are wee to take heed that ou… hearts be not overcharged with ſurfeiting?

Reaſ. 1 I anſwer, firſt, becauſe if our hearts bee overcharged,It unfits us for good duties. wee are unfit to performe ſpirituall duties. I told you before, ſurfeiting burtheneth and overcharged the ſoule, and makes it heavie, and lumpiſh, not able to lift up it ſelfe to performe any ſpirituall dutie. It is a pretty conceit of Saint Chryſoſtome, in his firſt Homilie on Geneſis: that M…ſe…, S Chryſoſt. Gen. hom. 1.when he came from the Mount, and brought the two tables of the commandements with him when he perceived the people of Iſrael to whom he came, that they had filled themſelves full, and betooke themſelves to dauncing, and ſporting themſelves, ſaith Saint Chryſoſtome, he tooke the Tables, and threw them downe; Why? hee thought it an abſurd, and unfit thing to give commandements for them to obſerve, who now had gorged themſelves with meate. No man is ſo unfit for the ſervice of God, to obſerve the commandements of God, as thoſe that have ſurfeited, and filled themſelves with p. 180meate. So, likewiſe ſaith our Saviour, Take heed to your ſelves, leſt at any time your hearts be overcharged with ſurfeiting: In the next verſe but one, ſaith he, Watch, and pray alway, hee oppoſeth watching and prayer to ſurfeiting. Thoſe that have their hearts overcharged with ſurfeiting cannot watch and pray, and performe ſpirituall duties. Now therefore the firſt reaſon why wee ſhould bee heedfull that our hearts bee not overcharged with ſurfeiting, is becauſe it makes our ſoules unfit for the performance of ſpirituall duties, it makes us unapt for the doing of that for which wee came into the world.

Reaſ. 2 Secondly,It is the nurſe of ſecuritie. we are to take heed of it, becauſe ſurfeiting is the nurſe of ſecuritie. When a man hath filled himſelfe with meat and drinke, as it is apt to incline him to bodily ſleepe, ſo it is to ſpirituall ſleepe too, to ſecuritie. Hee that gives himſelfe to ſatisfie his ſenſuall immoderate appetite, there is no man ſo ſubject to ſecuritie. See the truth of this in thoſe of the old world, in the time of Noah, though hee preached to them that the world ſhould bee drowned, and overwhelmed, yet they cared not, they were ſecure, and careleſſe, and feared not the threatning of Noah, nor the judgement of God: the reaſon is given, becauſe they betooke themſelves too much to eating and drinking, p. 181Luke 17.27.Luk. 17.27.Luke 17:27 They did eate and drinke, and marrie wives, and give in marriage till the day that Noah entred into the Arke, and the flood came, and deſtroyed them all. But why did the flood come and deſtroy them? The reaſon is inſinuated in theſe words, becauſe they ate, and dranke; that is, they gaue themſelves to immoderate eating and drinking.

Reaſ. 3 Thirdly,It breeds many luſts. we ſhould therefore bee carefull that our hearts be not overcharged with ſurfeiting; becauſe ſurfeiting occaſions, and breeds many luſts; it feedes the ſoule with luſts. It is with the ſoule, as it is in ground, commonly the rankeſt, and fatteſt ſoyle is fulleſt of weedes; ſo it is in the body, the fulleſt and fatteſt bodies, thoſe that are given moſt to ſatisfie their ſenſuall appetite, they are troubled moſt with luſts that fight againſt the ſoule. As the Apoſtle Peter ſaith in that place; As pilgrims, and ſtrangers abſtaine from fleſhly luſts, that fight againſt the ſoule. If a man give himſelfe to immoderate eating, hee ſtrengtheneth the fleſh, to combate and fight againſt his ſoule: it gets the victorie, and oppreſſeth, and beares downe the ſoule. See the like in Ierem., 5.8.Jer. 5.8.Jer 5:8 ſpeaking of Iſrael, that they were as fed horſes; In the morning every one neighs after his neighbours wife: See the conſequent, In the morning they are as fed horſes; there is a ſurfeiting, they filled themſelves to the full, then p. 182preſently their ſoules are overborne, every one neighs after his neighbours wife. There is the third reaſon why wee ſhould bee carefull not to have our hearts overcharged with ſurfeiting, becauſe it fills our ſoules full of luſts.

Reaſ. 4 Fourthly,Jt brings Gods judgements on us. and laſtly, it brings on the judgements of God: Looke as it was with Sodome, they were eating and drinking, and giving themſelves to ſatisfie their ſenſuall appetites, and the judgements of God came and ſwept them away ſuddenly and fearfully.Ezek. 16.49.Ezek 16:49 Ezek. 16.49. Behold, this was the iniquitie of thy ſiſter Sodome, pride, fulneſſe of bread: there is ſurfeiting. Now in verſe 50.Verſe 50. Therefore I tooke them away as I ſaw good. They gave themſelves to pride, and fulneſſe of bread, to ſurfeiting and drunkenneſſe, and God tooke them away as hee ſaw good. So in Amos 6.4, 5, 6. ſpeaking againſt the wantonneſſe of Iſrael, Amos 6.4, 5, 6.Amos 6:4Amos 6:5Amos 6:6he ſaith, They ſtretch themſelves on beds of Ivorie, they eate the lambes of the flocke, and the calves out of the middeſt of the ſtall; that is, they did yeeld too much to their ſenſuall appetite in the uſe of theſe things.Verſe 7. What then? Therefore in verſe 7. They ſhall goe captive with the firſt that goe captive: and the banquet of them that ſtretched themſelves ſhall be removed. Becauſe they gave themſelves to ſatisfie their ſenſuall appetite, and to the immoderate uſe of the p. 183creature, God would cut them ſhort, and they ſhould goe into captivitie, where they ſhould be pinched with want, and penurie. You ſee the reaſons why wee ſhould take heed that our hearts bee not overcharged with ſurfeiting. Firſt, becauſe it makes the ſoule unfit for ſpirituall duties. Secondly, it is the nurſe of ſecuritie. Thirdly, it fills the ſoule full of noyſome luſts that fight againſt the ſoule. Fourthly, it provokes the judgements of God, as againſt us, ſo againſt others too. Theſe ſinnes are ſuch,And againſt others. that they provoke the judgements of God not only againſt us, but againſt others. Oft times poore people ſmart with famine and penurie: the reaſon is, becauſe of the exceſſe and immoderate eating of great ones. As in a miſt, wee ſay it is a ſigne of raine and ſhowers,Simile. when the miſts goe up by the mountaines: ſo when ſurfeiting ſends up a miſt in thoſe mountaines, thoſe that are eminent above others in power or place, it is an argument it will bring raine, not onelyonly on the mountaines, but on the holes and vallies, it will cauſe a ſtorme and tempeſt. Theſe ſinnes are ſuch ſinnes as draw judgements not onelyonly on them that are guiltie of them, but on others alſo.

Reaſ. 5 I might adde to theſe many other reaſons,It hurts the body. as, firſt, we are to take heede of this, becauſe it doth not diſable the ſoule onelyonly, but the body alſo, it fills that full of diſeaſes; in reſpect p. 184of which it is growne now a diſputable queſtion, and hath beene long, whether ſurfeiting or the ſword kill more. We complaine that men in theſe times live not to the yeares of our forefathers. It is true, wee live a leſſe time, the reaſon is, becauſe wee eate more meate, we kill our ſelves. Every glutton is guilty of his owne death, at leaſt if hee be not guilty of his death manifeſtly, yet he is obliquely, he cuts his life ſhort which hee might elſe enlarge (I queſtion not) to the dayes of our forefathers, if we were carefull of our lives.

Reaſ. 6 It doth not onelyonly diſable our bodies,6. It hurts his eſtate. but our eſtates, as we ſee it plainely in many of our gallants. It was a good ſaying of Plato a heathen man, a man undoes himſelfe, by giving way to his ſenſuall apetite, hee devours his eſtate and patrimony.

Reaſ. 7 It hurts not onelyonly our ſelves in ſoule and body and eſtate,It wrongs the common-wealth. but it huits others, it hurts the common wealth, becauſe by prejudicing of our ſelves, by conſequent we prejudice the common wealth whereof we are a part. You know what the Civillians ſay, it concernes the communitie, that every particular man uſe his eſtate well. Now if wee uſe our eſtates ill, and impoveriſh our ſelves in our eſtates, by conſequence we impoveriſh the common wealth: if we make our bodies unfit by ſurfeiting to ſerve God, and our countrey p. 185we impoveriſh the countrey.

Reaſ. 8 Laſtly,It wrongs the poore. we hurt not onelyonly our ſelves but our brethren, that might be relieved with our ſuperfluitie; we hurt our brethren, and ſo by conſequence we come to be guilty of a double murther, by ſurfeiting wee murther our ſelves, and our poore brethren that by our ſuperfluitie might be relieved. I will not inſiſt further on the reaſons, but come to make ſome Vſe.

Surely if ever it were ſeaſonable to take heede of ſurfeiting,Vſe. it is at this time ſeaſonable; (not onelyonly becauſe it is a time, wherein God calls for faſting, and humiliation though in that reſpect we ought to take heed leaſt we be overcharged with ſurfeiting, but) becauſe of the commonneſſe of this ſinne, it is ſo common that there is almoſt no notice taken of it.

We many times ſpeake againſt drunkenneſſe (and if there were not lawes made againſt it, what could wee expect but an inundation and catocliſme, and overwhelming? Time was it was the fault of Beggers, As drunke as a Begger, they uſed to ſay, but now it is the fault of great ones, It is a fault not onelyonly of the night, and of the darkeneſſe, but of the noone day) but for gluttony, we lift not up our voyces as trumpets as we ſhould doe.Simile. It is true it fares with the diſeaſes of the ſoule as it doth in the body▪ Phiſitians p. 186tell us and wee know by experience, when a man is troubled with the ſtone and the goute, if he have a pang and fit of the ſtone he feeles not the goute; The reaſon is becauſe of the violence of the ſtone, it is ſo grievous a paine that it beares downe, and takes away the ſence of the goute. Iuſt ſo it is with ſurfeiting and drunkenneſſe, they are both grievous diſeaſes of the ſoule, but yet drunkenneſſe is the more grievous, the reaſon is becauſe of the violence of it, we take no notice of gluttony (but ſpeake againſt drunkenneſſe) though that be a worke of the fleſh, as we ſee Gal. 5. As the goute is a grievous diſeaſe, Gal. 5.Gal 5though the ſtone bee more grievous; ſo gluttony is a grievous diſeaſe of the ſoule though drunkenneſſe be a more grievous. And if wee that are Miniſters had ever neede to ſpeake againſt gluttony, ſurely it is in this land, as wee may ſee by that order lately ſetforth. It is a ſinne almoſt proper to this Land; we make our ſelves a ſcorne by our intemperance in meate; and if wee ſhould ſpeake againſt it in this nation, I know not where it ſhould bee more then in this place.

But are ſo many guiltie of ſufeiting here?Queſt. Let me tell you that wee ſurfeit,Anſw. Men ſurfeit many wayet. not onelyonly when we eate more then will doe us good, more then we can digeſt, that is the moſt enormious ſurfeiting, but otherwiſe men ſurfeit p. 187divers wayes,1. In eating too much. beſides in quantitie when they eate too much.

2. In qualitie.So alſo in qualitie, when they hunt for too delicious meate. It is the fault generally of nice curious dames, they eſteeme not meate ſo much by the taſte, as by the daintineſſe and varietie, not ſo much (as the Poet ſaith) by the taſte, as by the price; when things are common they care not for them: this is a kinde of gluttony. In Luke 16. the rich man that fared deliciouſly every day, he is called a glutton, why? It appeares not by the Text that he over burthened his ſtomack, that hee did eate more then he could digeſt, but becauſe hee fared deliciouſly every day, hee hunted too curiouſly and too anxiouſly after dainty fare, this made him a glutton. So we commit gluttony in our immoderate and too carefull ſeeking for daintie meate, when wee are not content with ſuch things as are common, but wee muſt have ſuch thing as are hard to be got, and are coſtly. As the Poet ſaith, we have a kinde of humour that wee ſcorne to be ſatisfied with every thing, but onelyonly with ſuch things as are hard to be got; things when they come out firſt, and are of great price are fitteſt for us. This is a kind of ſurfeiting.3. In reſpect of time. Eating at unſeaſonable times.

Thirdly, a man may become guilty of ſurfeiting in reſpect of time, two wayes.

Not onelyonly when they eate unſeaſonably, p. 188Ier. 5.8. As fed horſes in the morning, Jer. 5.8.Jer 5:8ſuch as when in the morning they ſhould betake themſelves to their devotion to the performance of ſpiritual duties, they fall to cram themſelves, that scarſe their eyes are opened, but they open their mouthes to fill themſelves. So ſaith the wiſe man in Eceleſiaſtes, Woe to the O Land whoſe Princes eate in the morning. No queſtion, it is not a fault for men to eate in the morning, nay I am perſwaded that men are bound in ſuch times as theſe, that live in an infected ayre, to eate in the morning, it is phyſicall; but when men conſtantly eate in the morning, and ſo eate as they are made unfit for ſpirituall duties, this is a kinde of ſurfeiting.

Phyloſophers ſay that when a man hath eaten ſomewhat he is lighter then when hee faſts, and they give the reaſon, becauſe the Spirits are more refreſhed; I diſpute not that probleme, I thinke the contrary that a man is not lighter, though he be in his heart, yet he is not in the skales or ballance; but ſpiritually when a man is faſting he is more active and quicke for the performance of ſpirituall duties. Now men that in the morning betake themſelves to eating and drinking they become guilty of ſurfeiting and gluttony, becauſe they are made unfit for ſpirituall duties.

p. 1892. Spending too much time in eating.But that is not all, there is another gluttony in reſpect of the time, that is, when they beſtow too much time and ſtay too long in ſatisfying of their appetite, (I meane not upon extraordinary occaſions at feaſts, &c. for then we may ſeeke for delicacies, and we may ſit longer then at other times, but) when we ordinarily ſit an houre, or two, or three houres at a meale, when wee doe not make it as we ſhould doe, a by thing, but we make it our worke, and our imployment. Wee complaine that our time here is ſhort; but as Seneca ſaith, we may finde fault with our ſelves that it is ſo ſhort. How eaſie is it for a man to ſatisfie nature ſoone, and betake himſelfe to his generall or particular calling? Now when we ſhall ſpend not halfe an houre but an houre, or two or three houres, and ſit all night before we can riſe from meate: this is a kinde of ſurfeiting; we deprive our ſelves of our time. This is not to redeeme time, but to ſpend time and our ſelves, that that God liath given us for the doing good to our ſelves and others, we caſt it away careleſly in ſuperfluities upon our ſelves. Wee ſpeake to men, and tell them, if they deſire a bleſſing on themſelves, and to keepe the judgements of God from them, let them be diligent in their callings, and pray in their families, and in their cloſets; alas, they are ſo full of imployments they cannot ſpare p. 190time to pray with their charge, yet they can ſpend two or three houres, ſometimes a whole day in viſiting their friends, and in holding an idle chat with others, they can ſpend three or foure houres fitting at meales. How much better were it, to take away ſome time, to improve and redeeme time (that we caſt away) for examining our ſelves upon our beds? to goe and make our peace with God, to ſearch and try our ſelves? Thus we become guilty of gluttony, and ſurfeiting, not onelyonly in reſpect of the quantitie, by eating too much, and in reſpect of the qualitie in curioſitie; (Ahad did not ſearch more curiouſly for Eliah, through the land then ſome doe after delicacies) but alſo in reſpect of the time, when wee eate in the morning, (though it be not abſolutely unlawfull, but) when we ſo eate as to make us unfit for good duties, as when we cate too long, or eate in the times of humiliation, when there is no neceſſitie of eating, as in the times of faſting. Some men are made ſuch ſlaves to their appetite, that if it bid them come, they muſt come, if it bid them provide ſuch a diſh they muſt have it. They are ſlaves to their appetite, they ſet appetite in a throne, it hath dominion in them, when that commands they muſt obey. That is a third kind of gluttony in reſpect of the time.

Fourthly and laſtly,4. men are guiltie of ſurfeiting p. 191by an anxious care for meate before hand,When men take too much care for meat. Rom. 13.Rom 13 and by too ſenſuall a delight in eating for the time.

Firſt, for too anxious care before hand. This is that the Apoſtle ſpeakes of Rom. 13. making proviſion for the fleſh: ſuch men as uſe care to provide for the fleſh.

You will ſay,Queſt. may not a man uſe lawfull care to provide neceſſaries for himſelfe?

Yes,Anſw. but when men are too anxious, that all their thought is on meate; and what ſhall we have next time? See if you can get ſuch a diſh, &c. when a man is to anxiouſly carefull in an immoderate manner, hee becomes guiltie of ſurfeiting.

Laſtly, men are guiltie of immoderate eating, they are guiltie of gluttonie, when in the uſe of meate they are too much tranſported. When a man doth not as hee ſhould uſe meate only for the ſatisfying of nature, and for inabling of himſelf to undergoe the duties of his generall, or particular calling, but is tranſported, and too much affected with it, and gives too much way to his ſenſuall appetite, ſo that hee thinkes it the only contentment, the only pleaſure in the world. There are ſome ſuch men that thinke there is almoſt no contentmen… in the world, but to reliſh fine, and pleaſant diſhes. It is not ſo much our meate that makes us gluttons, as our affection toward our meate: ſuch men are juſt p. 192like thoſe the Apoſtle ſpeakes of,Phil. 3.19.Phil 3:19 Phil. 3.19. They make their bellie their god. Why ſo? becauſe they give all their devotion to their bellie, they take the greateſt pleaſure and contentment in ſatisfying their bellie. Such are thoſe too, that if they want a diſh that they deſire, they are never quiet; and if they be ſpoken to, they are ready to ſay, Hath not God given to us all the creatures alike? It is true, but marke the falacie; while they uſe their libertie they loſe it. God hath given us libertie to eate meate, and any kind of meate, if it be in our calling, and wee be able to provide for our ſelves with the caution before mentioned; but theſe men loſe their liberties they bring themſelves into ſuch an eſtate, that they cannot want it. There are ſome men, let them want Tobacco, or ſuch a diſh as they devote themſelves to, they cannot live. This is that that the Apoſtle ſaith, in 1 Cor in. is to bring a mans ſelfe under the power of a thing. Saith the Apoſtle, it is lawfull for a man to eate any thing, but ſaith he, I will not bring my ſelfe under the power of any thing. How doth a man bring himſelfe under the power of any thing? When a man yeelds too much to his appetite, that hee is brought to this paſſe, that hee is a ſlave to his appetite: if it call for ſuch a diſh, hee muſt have it; if it call for ſuch viands, he cannot be without them: Then a p. 193man is brought under the power of meate. In uſing our libertie, if wee doe not looke to it, we may loſe our libertie.

If wee examine our ſelves by theſe rules, wee ſhall find that there are few, but they are guiltie of ſurfeiting, not only in reſpect of quantitie, when they are immoderate, but in regard of qualitie, when they are too delicate, and in reſpect of time, as we ſee in Amos 6. They did eate the calves out of the ſtall; and the lambes out of the flocke, when God called for humiliation; they remembred not the afflictions of Ioſeph. And laſt of all, when wee are too carefull to provide our ſelves before hand, or elſe are too much tranſported in the uſe of meate, by theſe meanes wee become guiltie of ſurfeiting. Therefore we ſhould follow the adviſe of our Saviour here, take heed left at any time our hearts bee overcharged with ſurfeiting.

FINIS.