A Guide to Godliness, Book 3 · Chapter 24
CAP. XXIIII.
Of the duties which ought daily to bee performed at our meales.
§. Sect. 1 That we ought to take ſpeciall care of our cariage at our meales.
THe ſecond kind of ceſſation from our labours, is that time which is ſpent daily in taking our repaſt and refreſhing of our bodies, by receiuing of our food, whereby our decayed ſtrength is repaired, our health preſerued, and we inabled to the better performance of the duties of our callings. The which is to be performed of vsus, not as meere naturall men, but as Chriſtians, vſing therein ſuch rules and cautions as the Word of God preſcribeth vntounto vsus, that we doe not famiſh our ſoules, whileſt wee feed our bodies, nor weaken our ſpirituall part and defile our ſelues with ſinne, whileſt our outward man is refreſhed and ſtrengthened with the vſe of Gods creatures. For as the deuill layeth in eueryevery place baites and ſnares to intrap vsus, ſo eſpecially vponupon our tables, and mingleth the poiſon of ſinnefull corruption with our meates and drinkes, that if we doe not vſe them in the feare of God, and keepe a narrow watch ouer our ſelues that we offend not in them, they will prooue no leſſe dangerous to our ſoules, then neceſſary and profitable for the refreſhing of our bodies. And this Dauid implyeth, where making many fearefull imprecations againſt Pſal. 69. 22.his owne, and our Sauiour Chriſts deſperate enemies, he prayeth that their table might become a ſnare before them, and that that which ſhould Iob 1. 5.hauehave beene for their welfare, ſhould become a trap. The which made holy Iob ſo carefull to ſanctifie his children after the dayes of their feaſting, and to offer burnt ſacrifices to expiate their ſins, becauſe he well knew how prone they were through humane frailty, to offend againſt God, by abuſing of his bleſſings.
§. Sect. 2 Of the duties which ought to be performed before we eate, and firſt, that we muſt ſanctifie the creatures to our vſe by the Word.
Let vsus therefore in the next place conſider the duties which belong to all Chriſtians in receiuing of their food; the which are to be performed, either before we eate, at our meales, or afterwards. Before we eate, our duty is to ſanctifie the creatures by the Word and prayer; for howſoeuer eueryevery creature of God is good in it ſelfe, yet it is not ſo vntounto vsus, vnleſſe it be ſanctified vntounto our vſe. They are ſanctified by the Word, when as the vſe of them is warranted vntounto vsus by the Scriptures, that is, when as we doe not receiue them as abſolute owners of them, but acknowledging God the Author and chiefe Lord both of them and vsus, doe receiue them at his hands as his free gifts, the which he beſtowed vponupon vsus, firſt, by his law of Gen. 1. 26. to 30. & 9. 3.creation, not onelyonly making all the creatures for mans vſe, but alſo by his word, giuing him dominion and lordſhip ouer them, and liberty to vſe them for his food and nouriſhment. But this firſt gift and donation from God is no ſufficient warrant vntounto vsus, ſeeing through the fall of our firſt parents we loſt all our dominion, right and intereſt which we had vntounto the creatures, vnleſſe our Charter be renewed by Chriſt, who by ſatisfying Gods Iuſtice for our ſinnes, hath recouered our right, and reentered vsus into our poſſeſſion which we loſt by Adam; and hath purchaſed for vsus that glorious liberty of the ſonnes of God, whereby we may with a good conſcience freely vſe all Gods creatures, without any doubting, ſcruple or ſuperſtition, for our neceſſity and profit, yea for our comfort and delight. So that now we are not to put any difference betweene meates, ſeeing vntounto the pure all things are pure, and eueryevery creature thus ſanctified is Tit. 1. 15.good; and if for conſcience ſake we abſtaine from fleſh more then fiſh, or any one meate more then another, we ſhall ſhew heereby that wee are not taught of Chriſt, but that we hauehave (as the Apoſtle plainely ſpeaketh) 1. Tim. 4. 1, 3.learned this leſſon in the ſchoole of the deuill. OnelyOnly our care muſt bee, that we bee ingrafted into Chriſt by a liuely faith, by whom onelyonly wee hauehave right vntounto the creatures, and that wee know our liberty, to the end we may vſe it without doubting. For otherwiſe we are intruders and vſurpers, who hauing no right vntounto any of Gods bleſſings, ſhall hauehave a fearefull account to make for incroaching vponupon them, and (as it were) like theeues liuing vponupon the ſpoile.
§. Sect. 3 That we ought to ſanctifie the creatures to our vſe by prayer and thankſgiuing.
But howſoeuer it is neceſſary that we be alwayes in this ſtate of Chriſtian liberty, and hauehave the knowledge and acknowledgement of it habitually in vsus; yet not that we ſhould, eueryevery time we eate, particularly meditate of all theſe things; onelyonly it is ſufficient, that hauing this Charter of our liberty in our keeping, we bring it out as oft as wee hauehave occaſion, eſpecially when our right vntounto the creatures is called into queſtion, either by the deuill, the world or our owne fleſh. And that acknowledging God to bee the Author of all theſe bleſſings which we receiue, who not onelyonly giueth them vntounto vsus, but alſo all their vertue and power, whereby they become effectuall for our nouriſhment, we doe take them not chiefly as our owne prouiſion, but at his hands as his gracious gifts, which cannot nouriſh vsus by their owne vertue, but as he inableth them heereunto by his bleſſing. In which regard it is neceſſary, that before we receiue the creatures, we doe in the next place ſanctifie them vntounto our vſe by prayer and thankſgiuing, crauing Gods bleſſing vponupon our meates and drinkes, that being thereby made effectuall for our nouriſhment, we may in the ſtrength of them doe him more diligent and faithfull ſeruice. For to this end God 1. Tim. 4. 3, 4, 5.hath created our meates and drinkes, that they ſhould bee receiued with thankeſgiuing of them which beleeue and know the truth, as the Apoſtle teacheth vsus, ſeeing eueryevery creature of God is good, and nothing to be refuſed, if it be receiued with thankeſgiuing; for it is ſanctified by the Word of God and prayer. And this hath beene the practice of the faithfull in all ages. So we reade that the people would not eate before Samuel came, becauſe he did firſt bleſſe the ſacrifice, and afterwards they did eate that were bidden. And the Apoſtle 1. Sam. 9. 13.Paul, though he were among Heathens, Infidels, and common ſouldiers, yet before he falleth to meate with them, gaue thankes vntounto the onelyonly true God in the preſence of them all. And this alſo was the ordinary and conſtant cuſtome of our Sauiour Chriſt himſelfe, which was the reaſon why Act. 27. 34, 35. Mark. 6. 41. Matth. 26. 26. Luk. 24. 30, 31.the two diſciples knew him by his bleſſing of the bread, before he brake it and gaue it vntounto them. Which examples that we may imitate, let vsus conſider that no creature hath vertue and power in it ſelfe to nouriſh vsus, vnleſſe God that made it, doe by his bleſſing ſuſtaine it, and giuegive vigour and ſtrength vntounto it, that it may be effectuall for this vſe. For as our Sauiour ſaith, Man liueth not by bread onelyonly, but by eueryevery word which proceedeth out of Matth. 4. 4.Gods mouth, that is, that ſpeciall and powerfull word, whereby he appointeth and commandeth it to nouriſh vsus. And if the Lord doe take away the ſtaffe of bread, that is, the vertue and ſtrength of it, we ſhall eate, and not bee ſatisfied, be famiſhed in the middeſt of our plenty, and euen conſume and Leuit. 26. 26. Ezech. 4. 16, 17. & 5. 16.waste away in our iniquity. Yea, if the Lord curſe his bleſſings for our vngratitude, we ſhall either hauehave no power to feede vponupon them, or in ſtead of nouriſhing vsus, they will be the cauſes of vveakeneſſe, ſickeneſſe, and death it ſelfe. Of the former not long ſince my ſelfe, vvith many others, ſavv a fearefull example, in one vvhom I viſited in his ſickneſſe of vvhichwhich hee died; vvhoſe ſtrength being little abated, and his appetite very good to his meate, vvould often and earneſtly deſire to hauehave ſome brought vntounto him; but no ſooner did it come into his ſight, but preſently hee fell into horrible ſhaking and trembling, diſtortions and terrible conuulſions of all his parts, ſo as the bed vvould ſcarce hold him vvhereon he lay; all vvhichwhich preſently ceaſed, as ſoone as the meate vvas taken avvay. And this vvas done ſo often, till at length he grevv vveary of ſo many attempts in vaine, and prepared himſelfe for death, giuing vntounto vsus all many ſignes of earneſt repentance. Among others he penitently confeſſed, that this puniſhment was iuſtly inflicted vponupon him for his abuſe of Gods good creatures, eſpecially becauſe he would neither of himſelfe, nor by the perſwaſion of his friends, giuegive thankes vntounto God when hee receiued his food, which he conceiued to be the cauſe why now God would not ſuffer him to hauehave the vſe of his creatures, which he had ſo often abuſed by his groſſe ingratitude; and earneſtly deſired that hee might bee an example vntounto all men in this fearefull iudgement, that they might eſcape the like by ſhunning his ſinne. The which being ſo notorious, I thought fit in this place to inſert, though no man is more ſparing in ſuch particular relations. Neither let any man here ſay, that all this might proceede from ſome naturall cauſes, and that there might be ſome ſuch like reaſon giuen of it, as of that diſeaſe which Phyſicians call foreign, when one bitten by a mad dog, feareth the water, like the dog that did bite him. For howſoeuer it Dioſ…or. l▪ 7. c. 2.was an example ſtrange and wonderfull, yet doe I not ſay nor thinke, that any thing in it was ſupernaturall and miraculous. But let vsus not for this cauſe neglect to make an holy vſe of it, in auoyding this ſinne, which God by this fearefull iudgement brought home to this poore mans conſcience, vnleſſe we would proclaime, that nothing but miracles can affect vsus. For howſoeuer God bringeth theſe things to paſſe by naturall cauſes, yet becauſe they are ſo farre out of the ordinary courſe of nature, and doe ſo rarely happen; and ſeeing by a ſpeciall prouidence, God cauſeth a concurrence of ſeldome meeting cauſes; that they may produce ſuch ſtrange effects after a wonderfull and vnwonted manner; ſuch examples ſhould not bee much leſſe effectuall to worke vponupon our hearts and conſciences, then miracles themſelues, ſeeing they are purpoſely ſent of God for this end. And as God may iuſtly for our vnthankefulneſſe vtterly depriue vsus of the vſe of his creatures; ſo doth he often in their vſe turne his bleſſings into curſes, making them through our abuſe the cauſes of all diſeaſes, yea of death it ſelfe, as common experience ſheweth; yea, he may iuſtly cauſe the leaſt bit of meate or crum of bread to choake in ſtead of nouriſhing vsus, the which alſo hath ſometime happened. Againe, let vsus conſider that it is brutiſh and ſwiniſh vngratitude, if when God openeth his hand, and filleth vsus Pſal. 114 27, 28. & 145▪ 16.with plenty of his good pleaſure, we doe not by the eye of faith looke vp to the Author of all our good, to render vntounto him thankes for all his bleſſings; yea, heerein we ſhall be much worſe then beaſts, in that diuers of them acknowledge their maſters, and recompence their care and coſt, by their profitable labour, according to that of the Prophet, The Oxe knoweth his owner, and the Aſſe his maſters crib; but Iſrael doth not know, my people doth Eſa. 1. 3.not conſider.
§. Sect. 4 Of ſome ſhort meditations before we eate.
VntoUnto this prayer and thankſgiuing, let vsus adde in the next place, as opportunity will ſerue and our company and occaſions permit, ſome ſhort meditations, before we eate, or in the beginning of our meale; as firſt of Gods infinite goodneſſe and bounty, who preſerueth and nouriſheth all his creatures, eſpecially vsus by a more ſpeciall prouidence, prouiding for vsus ſufficient plenty of all good bleſſings, and cauſing vsus to inioy them with peace and ſafety. Whereas there are many afflicted and poore ſeruants of God, who would be glad to feede vponupon our reuerſions and leauings; and are in danger before they riſe from their table, to hauehave their throats cut, and their meates mingled with their blood. Yea, conſider that thou inioyeſt from God, not onelyonly this plenty with peace and ſafety of body and ſtate, but alſo with it the light of the Goſpell, and the food of thy ſoule, whereby thou mayeſt be ſtrengthened in all grace, and nouriſhed vntounto life euerlaſting, which many poore ſoules hauehave not at all, or ſecretly and by ſtealth, with extreme hazzard of their ſtates and liues. VntoUnto which meditation of Gods mercy and bounty, let vsus ioyne the conſideration of our owne vileneſſe and vnworthineſſe, in which, if God ſhould looke vponupon vsus, he might iuſtly depriue vsus of all his benefits, and not ſuffer vsus to hauehave a bit of bread to ſatisfie our hunger, nor a drop of drinke to quench our thirſt. Let vsus remember that at our meales we are to nouriſh two gheſts, the ſoule as well as the body, and let our chiefe care be to giuegive beſt welcome to our beſt gheſt; the which will bring vntounto vsus chiefeſt comfort. For what food our body receiueth, it keepeth not, but within a few houres is againe vexed with hunger; but the foode of the ſoule ſhall ſtill remaine, and wee ſhall hauehave the fruit and benefit of it in this life and the life to come. Let vsus conſider, that as we feed in great part vponupon mortall and corruptible creatures, ſo our bodies like our meates are mortall and corruptible; and therefore following our Sauiours counſell, let our chiefe care be for our immortall ſoules, and to labour, not for the meate that periſheth, but for that which endureth Ioh. 6. 27.to euerlasting life. Finally let vsus remember, that this our food is part of that allowance which our heauenly Father giueth vntounto vsus as his houſhold ſeruants, that being ſtrengthened heereby, we may more cheerefully doe him ſeruice, in performing thoſe duties which he requireth of vsus; and therefore as God maketh his creatures to ſerue vsus, ſo let vsus dedicate and deuote our ſelues wholly to the ſeruice of our great Lord and Creatour, vſing ſo his bleſſings, as that they may bee helpes and furtherances, and no impediments and lets, vntounto the well-performing of all Chriſtian duties.
§. Sect. 5 Of the duties which ought to bee performed at our meales; & firſt, that wee vſe Gods creatures with temperance and ſobriety.
And theſe are the duties which we are (as much as conueniently wee can) to performe before or at the beginning of our meales. The duties which we are to practiſe whilſt we are eating and drinking, are diuers. Firſt our care muſt be, that wee vſe the creatures of God with temperance and ſobriety, ſo as they may ſerue for the ſatisfying of our hunger, and the ſuſtentation and ſtrengthening of our fraile nature (which if it be not miſguided by our corruption, is in it ſelfe content with a little) and not tend to their weakning and diſabling vntounto all good imployments; for the feeding and refreſhing of our bodies, that they may bee fit ſeruants for our ſoules in all Chriſtian duties, and not the filling and glutting of them, whereby they become till they be emptied, vnprofitable burthens to the ſoule, and good for nothing but ſloth and ſleepe. Now this temperance muſt ſhew it ſelfe in two kinds; firſt, in our prouiſion; and ſecondly, in the applying of it to our owne vſe. Our prouiſion of meates and drinkes ought not to be ouer-coſtly and curious, exceſſiue and ſuperfluous, which becommeth not Chriſtians which profeſſe ſobriety, but rather heathens, epicures, and belly-gods, who place a great part of their happineſſe in pampring their fleſh with all kinds of voluptuouſneſſe. But ordinarily our prouiſions ought to be competent, not exceſſiue and curious; and rather ſauour of frugality, then of lauiſh, waſte, and prodigall ſuperfluity. Yet that our Chriſtian moderation and frugality may not be pretended and abuſed of any as a maske, to hide vnderunder it, their baſe and ſordid auarice and niggardlineſſe, we are in this temperance of our prouiſions to obſerue theſe cautions. Firſt, that therein we hauehave reſpect to our place and calling, our meanes and ability, making our prouiſion for our tables ſo, as it may be fitting and ſuteable in theſe reſpects; on the one ſide not exceeding our meanes, ſeeing frugality is the nurſe and fountaine of true bounty, and on the other, that it doe not come much ſhort of them, our charge and other neceſſary expences being conſidered. And thus Dauid a King numbreth it among Gods ſpeciall fauours, that he had not only giuen him ſufficient maintenance and conuenient food, but had thorowly furniſhed his table as beſeemed a King, and had not onelyonly filled his cup, but cauſed it alſo to Pſal. 23. 5.ouerflow. Secondly, that we hauehave reſpect to the times: for howſoeuer ordinarily our moderation muſt be bounded with parcimony, yet at times extraordinary, as at our ſolemne feaſts, and when we giuegive entertainment, either to ſtrangers, or our ſuperiour friends much reſpected of vsus; it muſt inlarge it ſelfe euen vntounto liberality and large bounty. And thus Abraham feaſted his friends at the weaning of Iſaac; and Leui is ſaid to hauehave made Luk. 5. 29.a great feaſt to giuegive our Sauiour Chriſt entertainment; and our Sauiour himſelfe at the marriage-feaſt turned the water into wine by miracle, that there might be ſufficient plenty. Thirdly, wee muſt take heed, that our Ioh. 2. 7.moderation in our prouiſions tend to the maintenance, and not the decay of good hoſpitality, which is ſo much commended vntounto vsus in the Scriptures. Heb. 13. 2.Neither doth one vertue or Chriſtian duty, if it be right & true, exclude another, but cōtrariwiſe are inſeparably linked, giuing to each other mutuall ſupport and ayde; and they which ſeeme to be in this number and doe not thus, are but ſhaddowes, falſe and counterfeit. Fourthly, we muſt be carefull that it be no hindrance to the poore, and to the workes of mercy and Chriſtian charity, but contrariwiſe what we ſaue by this moderation in prouiſion, from that which our ſtate and ability might wel affoord to ſpend, we muſt not hoord it vp for our priuate vſe, but liberally beſtow it in almeſ-deeds and other religious and Chriſtian vſes, knowing that our riches are not abſolutely our owne, but lent vntounto vsus of God, to be imployed for the glory of our Maſter, and good of our fellow-ſeruants.
§. Sect. 6 That we muſt be temperate and moderate, in reſpect of the quantity of our meates and drinkes.
But eſpecially our temperance and Chriſtian moderation muſt ſhew it ſelfe in our eating and drinking, and that both in reſpect of the quantity and alſo the quality of our food. Firſt, for the quantity, our care muſt be, that we at leaſt ordinarily eate and drinke no more then is fit for the ſufficing of nature, and the preſeruing of our health and ſtrength. For howſoeuer ſome may lawfully hauehave their tables thorowly furniſhed, yet none may riſe from them with full and glutted bellies; though our cups with Dauids, may be filled till they runne ouer, yet the ouerflow muſt not bee into our owne bellies, and much leſſe mount ſo high as to our heads, but like Salomons ciſternes, they muſt hauehave their waſte into the ſtreets, and Pro. 5. 15, 16.ſerue as fountaines to water and refreſh the thirſty lands. Though it be a bleſſing of God promiſed vntounto the faithfull, that they ſhall eate in plenty, and Ioel 2. 26.be ſatisfied, that they may take occaſion thereby to praiſe the name of the Lord for all his bounty and goodneſſe; yet it is a fearefull curſe and heauy iudgement, to be giuen ouer vntounto our owne carnall appetite, and a grieuous ſinne to minde ſo our bellies, as that we take more care and paines to pleaſe them, then to pleaſe God; which is to be a right belly-god indeed, to be transformed from men to beaſts, who are led more by their ſenſe and appetite, then by reaſon and Religion, and hauehave their gluttonous panch the chiefe ſtate of their ſoules, and not in their head and heart; herein like as Clemens compareth them to the ſea-Aſſe, which onelyonly among all other Clem. Alex. paedagog. l. 2. c. 1.liuing and ſenſible creatures hath his heart in his belly, as the Philoſopher hath obſerued. It is true that we may lawfully vſe the creatures, not only for the neceſſity of nature, but alſo for our comfort and ſeaſonable delight; and that we may at ſome times more then other, take our liberty to feed Gen. 43. 34. Ioh. 2. 10. Pſal. 104. 15. Eſa. 5. 18, 19. Hag. 1. 6.vponupon them more liberally, as at the time of our feaſting and reioycing one with another; for it is one chiefe end of the bleſſing of plenty, that wee ſhould hauehave the fruition and benefit of it; and a puniſhment which God threatneth for ſinne, that the people ſhould be ſcanted in their food, and hauehave only ſufficient for neceſſity of nature, to hold life and ſoule together, but not enough to ſatisfie the appetite and ſtrengthen the body. But to exceede in gluttony, and to pamper the belly with ſuperfluous exceſſe; to ſurcharge the ſtomacke, and to oppreſſe the minde and heart; to make the body with too much eating and drinking heauy and lumpiſh, and the minde dull and blockiſh, is neuer ſeaſonable at any time, nor ſuiteable for Pro. 23. 29, 30. & 25. 16. & 31. 4, 5, 6, 7. Luk. 21. 34.any perſon. For this is expreſly forbidden in many places of Scripture, and of our Sauiour Chriſt himſelfe by a ſpeciall Mandate and Memento; Take heede to your ſelues, leſt at any time your hearts be ouer charged with ſurfetting and drunkenneſſe, and ſo that day come vponupon you at vnawares, &c. So that we are with equall care to auoyd exceſſe in meates as well as drinkes; for Plures quippe ſunt (ſcili…et virgines) quae cum vino ſint ſobriae, ciborum largitate ſunt ebriae, &c. Hier. ad Euſtoch. de cuſtod. virg.howſoeuer drunkenneſſe aboue gluttony expoſeth to worldly ſhame, becauſe it hath not ſo many colours and excuſes to hide and couer it, and hath not, like the other, the wits at home to make apologies in its owne defence; yet is it no leſſe to bee auoided, as being a ſinne alike odious vntounto God; and pernicious and hurtfull vntounto vsus, and our poore neighbours. For it is a ſhamefull abuſe of Gods rich bounty, when wee take occaſion thereby to diſable our ſelues vntounto the duties of his ſeruice; and a miſerable ſeruitude which we bring vponupon his good creatures, when as we make them ſerue our filthy luſts. It is a notable meanes to weaken Cum Graeci guloſos foreign appellarunt, benè mihi videntur eorum finem ſignificaſſe, vt qui eos foreign h. e. a ſalute alienos intellexerint. Clemens. paedag. lib. 2. cap. 1.our bodies, and fill them with diſeaſes, to impaire our ſtrength, and ſhorten our liues. It filleth them with crudities, noyſome humours, and dangerous obſtructions, quencheth the naturall heate, dulleth the ſenſes, and deaddeth both the vitall and animall ſpirits. And conſequently, it diſableth all the faculties of the ſoule vntounto their functions and operations, ſeeing it worketh by the body as by its inſtrument, and ſo maketh it vnfit and vnable, ſlothfull and ſluggiſh vntounto all good duties. It maketh vsus ſlaues vntounto our meates and drinkes, ouer which God hath made vsus Lords and rulers, and hurtfull and iniurious vntounto the poore, whileſt we deuoure that portion of our ſuperfluity, which God as their right hath allotted vntounto them. It maketh vsus fooliſhly, for a ſhort delight, which laſteth no longer then the meate is in eating and ſwallowing downe, to indure many houres grieuances through the diſcenſion of the belly, the oppreſſion of the ſtomacke, the paine of the head, yea oftentimes dangerous ſurfets and ſickneſſes accompanying them which hazzard life it ſelfe. Yea in truth, for a forced and falſe delight▪ (for what true pleaſure is there in eating and drinking, when hunger and thirſt are fully ſatisfied?) it forfeiteth that pleaſure of the meale following, making vsus to forgoe our meate, or to eate it with loathing, which would be equally delightfull with that which went before, if wee came vntounto it with like appetites. Finally, this worſe then brutiſh delight, which is ſo ſhort and momentany, depriueth vsus of thoſe heauenly ioyes which are euerlaſting, and plungeth vsus into woes and miſeries which neuer hauehave end, whileſt it armeth the fleſh againſt the Spirit, and inableth it to foyle and caſt vsus head-long into many ſinnes, as our Sauiour hath implied in the parable of the rich glutton, who tooke his Luk. 16. 19.chiefe pleaſure in going richly apparelled, and faring deliciouſly eueryevery day.
§. Sect. 7 Other directions concerning the quantity of our meates and drinkes.
Now for the quantity of our food which eueryevery one ought to eate and drinke, no certaine rule can be giuen, no more then wee can appoint any one ſize of apparell to fit men of all ſtatures, ſeeing one mans ſtomacke, health, and ſtrength, requireth more, and another mans leſſe, and that which is but ſufficient to ſatisfie one, is exceſſiue and ſuperfluous to another, and would cauſe him to ſurfet with too much fulneſſe. And therefore the proportion of our meates and drinkes is to bee meaſured vntounto eueryevery one by Chriſtian prudence, which we may helpe by obſeruing theſe generall rules. As firſt, eueryevery man muſt carefully obſerue out of his owne experience, how much is ordinarily ſufficient for the nouriſhing of his body, and the preſeruing and increaſing of his health and ſtrength, and keepe himſelfe vntounto this proportion as neere as hee can, not pleaſing his greedy appetite, by adding to this ſufficiency that which by experience he findeth to be ſuperfluous and more then enough. Secondly, that being in health and ſtrength, or troubled with ſuch infirmities, which cauſe greater appetite then good diſgeſtion, they doe not fully ſatisfie hunger, nor eate ſo much as the ſtomacke craueth, ſeeing this fulneſſe within a few houres will turne to a ſuperfluous burthen, and this enough will proue too much; but they muſt (as we ſay) riſe with an appetite, and not make ſuch a churles feaſt as we can eate no more. For heerein Chriſtian temperance is exerciſed, when we ſtint the ſtomacke of its deſire, and teach it good manners, following heerein the direction of reaſon, and not (like bruite beaſts) of ſenſe and appetite. In which reſpect, one giueth this rule, that our ordinary Sunt tibi quotidiana ieiunia, & refectio ſatietatem f…giens, &c. Hyer. ad Euſtoch.diet ſhould be a daily abſtinence, and our refection without all glutting ſatiety; for it profiteth not to goe two or three dayes with empty bellies, if afterwards we ſurcharge them with too much fulneſſe, and recompence our faſt with ſaturity and exceſſe. Laſtly, ſeeing the end of our eating and drinking is, that we may bee fitted and better inabled for the ſeruice of God, in the common duties of Chriſtianity, and the particular duties of our callings, wee muſt therein reſpect grace as well as nature, the glory of God, as well as the preſeruing of our health and ſtrength, and the thriuing of our ſoules, as well as the nouriſhment of our bodies. In which regard, the beſt rule of Chriſtian moderation in our diet is, that we eate and drinke ſo much onelyonly, as may make vsus fit to ſerue God in religious duties, as hearing, reading, conferring, praying, and in the duties of our callings, that we may, hauing our ſpirits refreſhed, and our ſtrength repaired, more cheerefully and vigorouſly vndertake and performe them; and not ſo much as dulleth our ſpirits, and maketh our bodies heauie and ſluggiſh, whereby we faile of our ends, and become leſſe fit for any good duties. And this the wiſe Salomon requireth euen of Princes themſelues, that Eccl. 10. 17.they eate in due ſeaſon, for ſtrength, and not for drunkenneſſe. And our Sauiour Chriſt would hauehave vsus ſo to eate and drinke, as that thereby we ſhould Luk 21. 34, 36.not be diſabled vntounto continuall watchfulneſſe and prayer. To which purpoſe one ſaith well, that when we riſe in the night to prayer, our ſtomakes Ad orationem tibi nocte …ergenti non indigeſtio ructum faciat, ſed inita…, Hier ad Euſtoch. Non eſt ergo omnino à varijs cibis abſtinendum: Sed in ijs non eſt ſtudium ponendum. Clemens paedag. l. 2. c. 1.ſhould rather vpbraide vsus with their emptineſſe, then with their crudities and indigeſtion. And as we muſt auoide exceſſe in quantity, ſo alſo in variety; not that it is vnlawfull to eate of diuers diſhes, ſo farre foorth as it will ſtand with our health and ſtrength; but that we doe not too much affect it, and pitch our ſtudie vponupon it. For if wee doe, it will be a notable meanes to draw vsus on to exceſſe and gluttony, when as hauing eaten enough, we will ſtill feede on new and more dainty diſhes then the former, becauſe we would pleaſe our taſte with this variety. It is a notable meanes, vnleſſe we hauehave Oſtridge ſtomackes, to diſturbe concoction, and impaire the health, when we make them like a Noble mans kitchin, furniſhed and fraughted with all varieties which land and ſea can yeeld vntounto them, iumbling together (like wares in a Brokers ſhop) things of a farre different nature, ſome whereof are of eaſie diſgeſtion, and ſome of hard, and ſome alſo of a middle nature; as if herein alſo they would make this Microcoſme and little world of man, like vntounto the greater world, containing in it, at leaſt, ſome ſmall fragments of innumerable creatures. Finally, as it is hurtfull for the body, ſo not good for the ſoule, the which is wained from ſpirituall comforts, whileſt it is too much affected with theſe carnall delights. For as one ſaith, When the body is reſolued, and as it were, melteth Cum corpus refectionis delectatione reſoluitur, cor ad inane gaudium relexatur. Gregor.in this pleaſure of refection, the heart is looſened vntounto vaine ioy and ſenſuall delight.
§. Sect. 8 Of moderation in reſpect of the quality of our meates.
In reſpect of the qualitie of our meates and drinkes, Chriſtian temperance and moderation muſt be vſed, in bridling our appetite and taſte, that they doe not licourouſly long after, at leaſt in our ordinary dyet, ſuch as Luk. 16. 19.are curious and coſtly, daynty and delicious, which was the ſinne of the rich Glutton, who in the parable was condemned vntounto hell, and tormented in that part wherein he had chiefly offended. For howſoeuer it is lawfull for all men at ſome times to feede vponupon the choyſeſt of the creatures, if the coſt exceede not their ſtate and meanes, and if they bee not much affected, but come into their way without any great care or trouble; and though it be lawfull at all times for thoſe that are weake and ſickly, 1. Tim. 5. 23.and cannot ſafely eate courſer and and ordinarie meates, to prouide, if they be able, ſuch dainties and meates of good nouriſhment and eaſie concoction, as will agree with their ſtomacks; yet for thoſe that are healthy and ſtrong, it is not lawfull that they ſhould, with the rich Glutton, eueryevery day fare deliciouſly, nor conuenient, though it were lawfull, to doe it often and ordinarily, ſeeing he who will doe all that is lawfull, Citò enim adducuntur vt ea faciant quae non licent, qui faciunt omnia quae licent. Clemens paed. l. 2. c. 1. Solus in illicitis non cadit, qui ſe aliquando & à licitis cautè reſtringet. Greg. in Moral. Exod. 19. 12.will within awhile doe alſo that which is vnlawfull; he that will walke vponupon the brinke, is ſtill in danger of falling into the water, though yet he be vponupon firme ground; and hee that will ſtretch his deſires to the extreme borders of vertue, is within one ſtep of vice, the which was typically implied at the giuing of the Law, where the Lord forbiddeth the people, not only to come into the Mount, but alſo to touch the borders of it. And therefore if we would ſhun intemperance in diet which is vtterly vnlawfull, we muſt moderate our appetite euen about thoſe things which are lawfull; and auoide carefully all meanes that tend vntounto it. Among which, one of the chiefeſt is delicacie of meates, which draweth on the appetite vntounto exceſſe, with the ſtrong Cable of bewitching delight. And not much leſſe dangerous are pleaſant ſawces curiouſly cooked; both which are to be ordinarily ſhunned of all who would be temperate in their diet. For as wee cannot attaine vntounto Iuſtice by coueting much wealth, nor vntounto temperance by the meanes of intemperancie; ſo neither (as one ſaith) can we be Clem. Alex. paed. l. 2. c. 1.brought vntounto a Chriſtian-like courſe in our diet by curious-cooked cates, and alluring delicacies. In which regard the ſame author ſaith, and Socrates Plutarch. de garrulitate.long before him, that we are to take heede of thoſe meates, which allure vsus to eate when we are not hungry, and of thoſe drinkes, which intice vsus to drinke when we are not thirſty, becauſe like witchcrafts they delude our appetites, the deuill the great deuourer of mankind, hauing a great hand in them. For howſoeuer all things were made for man, yet it is not good for him to vſe all things, nor at all times, but the circumſtances of time, occaſion, manner, and other relations and reſpects to the things vſed, are of great moment to make them profitable or hurtfull. Adde heereunto that theſe dainty cates require much expenſe of time, and trouble both of body and mind in thoſe that prouide them, which made Epicurus the Philoſopher himſelfe, who placed mans chiefe felicitie in voluptuous pleaſure, in teaching rules of diet, which might bring with it moſt delight, to appoint notwithſtanding vntounto his diſciples for their ordinary diet, herbes, rootes, fruits, and common fare, becauſe theſe were at hand and eaſily cooked, whereas the tedious trouble in prouiding dainty fare is ſo great, that the ſhort delight of fruition will in no ſort recompence it. And how much more then ſhould we, who profeſſe Chriſtianity, reſtraine our appetite from affecting theſe delicacies, euen for conſcience ſake; ſeeing, if not we our ſelues, yet ſome other for vsus (which charity maketh much alike) doe ſpend the ſtrength of their minds and bodies, in making and cooking theſe curious prouiſions, and waſte and miſ-ſpend their precious time, for the baſe purchaſe of theſe voluptuous pleaſures? And as they require great labour and expence of time in him that prouideth them; ſo alſo exceſſiue coſt in him who payeth for them; in which reſpect I appeale vntounto their conſciences, with what comfort they can hope to appeare before their Iudge, calling them before his Tribunall to giuegive vp their accounts; when as it ſhall appeare that they hauehave conſumed ſo many of his Talents entruſted vntounto them, in riotous and dainty cheere; and hauehave beſtowed ſo little vponupon the poore members of Ieſus Chriſt, to ſupply their neceſſities and keepe them from famiſhing. Now how little profit doe they purchaſe vntounto themſelues at theſe deare rates? If indeed by beſtowing treble coſt Qui eſe is vtuntur viliſſimis, ſunt robuſtiores, ſaniores & generoſiore…; vt famuli dominis, agricolae poſſeſſoribus; & non ſolum fortiores, ſed etiam prudentiores, vt Philoſophi diuitibus. Clem. pa dog. l. 2. c. 1.vponupon their diet, they could but double their ſtrength, health, and all their abilities both of body and minde, and ſo become twice themſelues, and as much outſtrip other men in theſe things, as they exceede them in theſe coſtly curioſities, they ſhould hauehave laid out their moneys vponupon a reaſonable good purchaſe; but wee ſee the cleane contrary in daily experience; namely, that thoſe who ordinarily feede on couerſer fare, hauehave good complections and ſound temperature, and are healthy and luſty, ſtrong and vigorous for all manly imployments; whereas the other looke pale and thin, as though they had but ſingle nouriſhment by their double coſt, and are ſo effeminated in their mindes with luxury and exceſſe, and diſabled in their ſtrength, that they are more fit for venereall courtings, and to combate before a Carpet, then for any manlike exerciſes or martiall atchieuements. Yea oftentimes by glutting them with theſe dainties, they fill their bodies with diſeaſes, as gowts, palſies, ſtone, collicke, and ſickneſſes of all ſorts, from which a more ſpare diet, which commonly accompanieth courſer fare, would hauehave priuiledged and exempted them.