The Life of Faith, Part 3 · Chapter 16
CHAP. XVI. How to ſcape the ſin of Fulneſs or Luxury by Faith.
THE ſecond ſin of Sodom, and fruit of abuſrd Proſperity, is Fulneſs of Bread, Ezek. 16 49 Concerning which (having alſo handled it elſewhere more at large) I ſhall now briefly give you theſe general Directions firſt, and then a few that are more particular.
Direct. I. Underſtand well what ſinful Fulneſs: It is ſinful, when it hath any one of theſe ill conditions.
1. When you eat or drink more in quantity, than is conſiſtent with the due preſervation of your health: or ſo much as hurteth your health or reaſon. For the uſe of food is to fit us for our duty; and therefore that which diſableth and unfiteth us, is too much. But here both the preſent and future muſt be conſidered.
2. When you have no higher end in eating and drinking, than the pleaſing of your appetite. Be it little or much, it is to be judged of according to its end. A beaſt hath no other end, becauſe he hath no reaſon, and ſo properly hath no end at all▪ But we are bound to eat and drink to the glory of God, and to do all to further us in his ſervice, 1 Cor. 10.31. The appetite may be pleaſed in order to a higher end; that is, 1. So far as it is a true directer what is for our health, and will be beſt digeſted: 2. So far as by moderate and ſeaſonable exhilaration, it fitteth us by cheerful alacrity for our duty: and therefore it hath been good mens uſe to have holy feaſts, as well as holy faſts. But the appetite muſt be reſtrained and denyed, 1. When it is againſt health: And 2. When it hindereth from duty: Or 3. When it would be the ultimate end of our repaſt, and there is no higher reaſon for it, than the appetites delight.
It is not ſaid that the Senſualiſt in Luke 16. did eat too much: but that he fared ſumptuouſly every day, and that he had his good things here: that is, that he lived to the pleaſing of his fleſh. It is not ſaid of him in Luke 12.19, 20. that he ate or drank too much; but that he ſaid, Soul, take thy eaſe, eat, drink, and be merry; that is, that he preferred the pleaſing of his appetite or fleſh, before the everlaſting pleaſures. The ſin of the Iſraelites was, that they were weary of eating Manna only, ſo many years, and deſired fleſh only to pleaſe their appetite: and therefore is is ſaid, that they asked meat for their luſt, Pſal. 78.18. that is, to gratifie their fleſh or ſenſe. And the terrible threatnings thundered out by James againſt the rich, are on ſuch accounts, James 5.4, 5. Ye have lived in pleaſure on earth, and been wanton; ye have nouriſhed your hearts as in a day of ſlaughter. And we are commanded to make no proviſion for the fleſh, to ſatisfie the wills or luſts thereof; that is, meerly or chiefly to pleaſe our ſenſes.
3. It is ſinful Fulneſs, when you needleſly ſtrengthen either luſtful or ſluggiſh inclinations by the quantity or the quality of your food. I know nature muſt not be famiſhed, nor our health and life deſtroyed, under pretence of conquering ſin: But when neceſſity of life and health doth not require it, all that muſt be avoided, which cheriſheth any vicious diſpoſition. And theſe two are the uſual effects of fulneſs. 1. Some, eſpecially idle youths, abound with luſtful thoughts and inclinations, which fulneſs greatly cheriſheth; and pleaſing their appetite, is the fuel of their luſt: when as if they would drink water, and eat courſer food, and little of it (and withall be laborious in ſome ſerious work) their luſts would be more extinguiſhed: Theſe perſons are guilty of ſinful Fulneſs, if they take but neer as …uch as other men may do; becauſe for the pleaſing of one luſt, they ſeed another.
2. Others that are flagmatick and dull, can never feed fully, but they are heavy and drowſie, unfit for prayer, and unfit for work: uſually the health, as well as the conſciences of theſe perſons, doth require a ſpare kind of dyet; and that which is but enough for others, is too much for them. Becauſe the avoiding of ſin, and the performance of our duties, is the meaſure of our food.
4. It is ſinful Fulneſs, when any of Gods creatures are taken without any benefit, and in vain. It is a ſin to take any more than we have cauſe to think is like to do us good; though we thought it were like to do no harm. That which is uſed only to gratifie the appetite, or for any other unprofitable cauſe, and neither furthereth health nor duty, is ſinfully caſt away. And if vain words be forbidden, vain eating and drinking can be no better.
The evil of the ſin is, 1. Becauſe man being a rational creature, ſhould do nothing in vain: 2. Becauſe we are Gods Stewards, and muſt give an account of all our talents: 3. Becauſe Gods mercies are not to be contemned, nor caſt away as nothing worth. 4. But eſpecially becauſe there are thouſands in want, while you abound; and if you ſpend that in vain, which others need, you wrong God, and rob them, and ſhew that you want love to your brethren, and prefer your appetites before their neceſſities. If you think any thing that you have is abſolutely your own, you are but fooliſh pretenders againſt God: But if you know that God hath lent it you for his ſervice, how dare you caſt it away in vain? Joh. 6.12. When Chriſt had multiplied food (or ſatisfied mens appetite) by miracle, he ſaith, Gather up the fragments that remain, that nothing be loſt: Nothing then muſt be loſt, on your ſelves or others.
5. To beſtow too much coſt upon the belly, is a ſinful Fulneſs too; though the quantity of food be never ſo ſmall. Coſt is too much when it is more than is profitable; or when the coſt exceedeth the profit. The reaſons of this are the ſame as of the former; becauſe we are Gods Stewards, and muſt give account of all that we have, and muſt improve it all to our Maſters uſe; and becauſe thouſands want what we might ſpare, and ſuperfluouſly expend. What are the occaſions which will juſtifie ſome extraordinary coſtlineſs, is too long now to explicate. In general, it muſt be for ſome end and benefit, which is better than any which might be procured otherwiſe by that expence: But pride or appetite are no juſtifying cauſes of it. It was faring ſumptuouſly which was that carnal Gentlemens ſin, in Luke 16. It is ſa…d of ſuch, Phil. 3.18. that their belly is their God; for they daily ſacrifice much more to it, than they do to God: Many hundred pounds a year, is little enough for many men to ſacrifice to their throats. It is ſuch a ſacrifice which James calleth, the cheriſhing of their hearts as in a day of ſlaughter, James 5.5. This is the hid treaſure which their bellies are filled with, Pſal. 17.14. The rich mans full barns, Luke 12 20. were but to fill his belly, and pleaſe his fleſh [Thou haſt enough laid up for many years.] For what? why for eaſe, and eating, and drinking, and mirth; They think it is their own, and that they may ſpend it on themſelves; but O the terrible account! As David would not offer that to God which coſt him nothing, 2 Sam. 24.24. ſo neither will they offer too cheap a ſacrifice to their bellies. But luſt deſerveth not much coſt: He that is your God, is the God of others as well as of you; and careth for them as well as for you; even when he giveth them leſs than you: And he giveth it you, that you may have the tryal, and the honour of giving it according to his will to them.
It is every mans duty to chuſe the cheapeſt dyet (and other accommodations) which will but anſwer his lawful ends; that is, 1. His health and welfare: 2. And the meet entertainment of others, and the avoiding of thoſe evils which are greater than the charge.
He that loveth his neighbour as himſelf, will not ſee multitudes cold and hungry, while he gratifieth his own ſenſuality with ſuperfluities. Though all men are not to live at the ſame rates, yet all are to obſerve this common rule of charity and frugality. The Rule given by Paul for apparel, muſt be uſed alſo for our food; that women adorn themſelves with modeſt apparel, with ſhamefaſtneſs and ſobriety, not with broidered hair, or gold, or pearls, or coſtly array, 1 Tim. 2.9. So muſt we feed with moderation and ſobriety, and not with too rich and coſtly food.
6. And it is a great aggravation of this ſin, to beſtow too much of our time upon it: When thoſe precious hours are ſpent in needleſs eating and drinking, or ſitting at it, which are given us for far greater work. Though no ſet time can be determined for all men, yet all muſt feed as thoſe that have ſtill neceſſary buſineſs upon their hand, which ſtayeth for them, and for which it is that they cheriſh themſelves: And therefore let not time paſs away in vain, but make haſte to your work, and feed not idleneſs inſtead of diligence.
7. And the root of all this miſchief, is, when the hearts of men are ſet upon their bellies; and their fancies and wits are ſlaves unto their appetites: when they are not indifferent about things indifferent, but make a great matter of it, what they ſhall eat, and what they ſhall drink, beyond the neceſſity or real benefit of it. When they are troubled if their appetite be but croſt, and they are like crying children or ſwine, that are diſcontented and complaining if they have not what they would have, and if their bellies are not full. When they are like the Iſraelites, that wept for fleſh, Numb. 11.4. Becauſe they ſerve not the Lord Jeſus, but their own bellies, Rom. 16.17, 18. But the poor in ſpirit, can live upon a little, and mind the things of the Spirit ſo much, that they are more indifferent to their appetite. And cuſtom maketh abſtinence and temperance ſweet and eaſie to them. For a well-uſed appetite is like well-taught children; not ſo unmannerly, nor craving, nor bawling, nor troubleſome, as the gluttons ill-uſed appetite is. It troubles mens minds, and taketh up their thoughts, and commandeth their eſtates, and devoureth their time, and turneth out God, and all that is holy; and like a thirſt in a dropſie, it de…oureth all, and is ſatisfied with nothing, but encreaſeth its ſelf, and the diſeaſe: As if ſuch men did live to eat, when the temperate do eat to live.
8 Laſtly, It is the height of this ſin, when you alſo cheriſh the guloſity and exceſs of others. When for the Pride of great houſe-keeping, you cauſe others to waſte Gods creatures and their time; and waſte your eſtates to ſatisfie their luxury, and to procure their vain applauſe, Hab. 2.15. Wo to him that giveth his neighbour drink; that putteſt thy bottle to him, and makeeſt him drunken alſo. This is the Fulneſs which is forbidden of God.
Object. But is it not ſaid that Chriſt came eating and drinking, and the Phariſees quarrelled with him and his Diſciples, becauſe they did not faſt as John and his Diſciples did; and they called him a gluttonous perſon, and a wine-bibber, a friend of Publicans and ſinners.
Anſw. 1. John lived in a wilderneſs, upon locuſts and wild honey: and becauſe Chriſt lived not ſuch an auſtere eremetical life, the quarrelſome Phariſees did thus calumniate him. But Chriſt never lived in the leaſt exceſs. Mark that part of his life which they thus accuſed, and you will find it ſuch as the ſenſual will be loth to imitate. 2. Chriſt was by office to converſe with Publicans and ſinners for their cure: And this gave occaſion to the calumnies of malice. 3. There was a difference of Reaſons for John's auſterity, and Chriſts. But when he, the Bridegroom was taken away, he foretelleth that his followers ſhould faſt. 4. Chriſt faſted forty daies at once, and drank water, and lived in perfect temperance: Imitate him, and we will not blame you for exceſs: His example preached poverty in ſpirit.
Direct. II. Remember the Reaſons why fulneſs and guloſity are ſo much condemned by God, viz.
1. A pampered appetite is unruly; and feedeth your concupiſcence. The fleſh is now become our moſt dangerous enemy; and therefore it muſt be dangerous to pamper it, to the ſtrengthening of its luſts: When even Paul was put to buffet and tame it, and bring it into ſubjection, for fear of proving a caſt-away after all his wondrous labours.
2. The pleaſing of the appetite too much, corrupteth the delight and relliſh of the ſoul. Delight in God, and Heaven, and Holineſs, is the ſumm and life of true Religion; and the delights of ſenſe and fleſhly appetite, turn away the ſoul from this, and are moſt mortal enemies to theſe true delights. For they that are after the fleſh, do mind or ſavour the things of the fleſh; and they that are after the Spirit, the things of the Spirit, Rom. 8.6, 7. And the carnal mind is enmity to God: if it cannot be ſubject to his Law, certainly it is unfit to relliſh the ſweetneſs of his Love, and ſpiritual mercies.
3. And the Thoughts themſelves are corrupted and perverted by it: They that ſhould be thinking and caring how to pleaſe God, are thinking and caring for their bellies. Even when all their powers ſhould be employed on God, in meditation, or in prayer, their thoughts will be going after their fleſhly appetite, as Ezekiels hearers were after their covetouſneſs, 33.31. And as ſome of Chriſts hearers were after the loaves.
4. The uſe of pleaſing the fleſhly appetite doth make men need riches; which is a miſery, and a ſnare. Such muſt needs have their deſires ſatisfied, and therefore cannot live on a little: And therefore if they have riches, their fleſh devoureth almoſt all, and they have little to ſpare for any charitable uſes. And if they have none, they are tempted to ſteal, or get it by ſome unlawful means. And ſo it tempteth them to the love of money (which is the root of all evil) becauſe they love the luſt which needeth it.
5. And it maketh them utterly unfit for ſuffering (which Chriſt will have all his followers to expect.) He that is uſed to pleaſe his appetite, will take that for a grievous life, which another man will feel no trouble in: If a full fed Gentleman or Dives were tyed to fare as the poor labourer doth at the beſt, he would lament his caſe as if he were undone, and would take that for half a martyrdom (if it were on a pious pretence) which his neighbour would account no ſuffering, but a feaſt. And will God reward men for ſuch ſelf-made ſufferings? How unfit is he to endure impriſonment, baniſhment and want, who hath alwaies uſed to pleaſe his fleſh? If God caſt him into poverty, how impatient would he be? How plentifully and pleaſantly would moſt poor Country-men think to live, if they had but a hundred pounds a year of their own? But if he that hath thouſands, and is uſed to fulneſs, ſhould be reduced to an hundred, how querulous or impatient would he be?
6. It maketh the body heavy and unfit for duty: both duties of piety, and the honeſt labours of your calling.
7. It maketh the body diſeaſed; and ſo more unfit to ſerve the ſoul. It is to be noted, that the exceſs reproved by Paul at their Love-feaſts, was puniſhed with ſickneſs, and with death: And as that puniſhment had a moral ſuitableneſs to their ſin; ſo it is not unlike that (according to Gods ordinary way of puniſhing) it was alſo a natural effect of their exceſs.
8. It is a moſt unſuitable thing to ſuch great ſinners as we are, who have forfeited all our mercies, and are called ſo loud to penitent humiliation; when we ſhould turn to the Lord with all our hearts, with faſting, weeping and mourning, to be then pleaſing our fleſhly appetites with curioſities and exceſs, is a ſin that God once threatned in a terrible ſort, Iſa. 22.12, 13. Faſting is in ſuch caſes a duty of Gods appointment, Joel 2.12. Luke 2.37. 1 Cor. 7.5. Cornelius his faſting and alms-deeds came up before God, Acts 10.30. Daniel was heard upon his faſt, Dan. 9.3. Chriſt faſted when he entered ſolemnly on his work, Matth. 4. And ſome Devils would not be caſt out without faſting and prayer: And is luxury fit in ſuch a caſe?
9. Laſtly, Remember what was ſaid before, that others are empty, while we are full: Thouſands need all that we can ſpare: And they are members of Chriſt, and of the ſame body with us: And ſo much as we waſte on our appetite, or pride, ſo much the leſs we have to give. And he that ſeeth his Brother in need, and ſhutteth up his bowels of compaſſion from him (when he cannot deny ſuperfluities to himſelf) how dwelleth the Love of God in him! When the poor we ſhall have alwaies with us, that we may alwaies have exerciſe for our love: And he that glutteth his own fleſh to the full, and giveth the poor but the leavings of his luſt, if it were a thouſand pound a year that he giveth, muſt look for ſmall reward from God, however he may do good to others.
More particular Directions may be as followeth.
Direct. 1. Underſtand well how much the fl…ſh in this lapſ…d ſtate is our enemy; and how much guloſity doth ſtrengthen it againſt us; and how much of the work of grace lyeth in reſiſting and overcoming it; and what need we have to ſerve the Spirit, and not to be helpers of the fleſh: And the true conſideration of theſe things may do much, Gal. 5.17, 18, 19, 22, 23. Rom. 8.6, 7, 8, 9, 10, 13.
Direct. 2. Set your ſelves to the work of God according to your ſeveral places; and live not idly: And then mark what helpeth or hindereth you in your work. If you play not the loitering hypocrites, but make your duties the ſerious buſineſs of all your lives, you will quickly find how inconſiſtent a bruitiſh appetite, and a full belly, and a curious, coſtly, and time-waſting pampering of the fleſh, is with ſuch a Chriſtian life.
Direct. 3. Study well the life of Chriſt, and the example of the ancient Saints. Remember what dyet was in uſe with Abraham, Iſaac and Jacob; with the Apoſtles, and holieſt ſervants of Chriſt. And that it was Solomon the moſt voluptuous King of Iſrael, that was told by his Mother, that it is not for Kings to drink wine, but for them that are of a ſorrowful heart: And that the deſcription of the luxurious then was [riotous eaters of fleſh, Prov. 31.5. & 23.20. And that it was the mark of fleſhly Hereticks, to feaſt themſelves without fear, Jude 12. And that they were deſtroyed by Gods wrath, though they had their deſire who murmured for want of fleſh, after many years abſtinence in a wilderneſs; and it's called, Asking meat for their luſt, Pſal. 78.18. I doubt many of our ſervants now, would be diſcontented, and think their bellies too hardly uſed, if they had no better than the milk and honey of the Land of Promiſe; yea or the Onions and fleſh-pots of Egypt.
Direct. 4. Think what a baſe and ſwiniſh kind of ſin it is, to be a ſlave to ones guts or appetite: And how far it is below, not only a Chriſtian, but a man, and what a ſhame to humane nature.
Direct. 5. Look often to the grave, and obſerve thoſe skulls into which once the pleaſant meats and drinks were put; and thoſe jaws that were ſo oft employed, in grinding for the belly: And remember how quickly this will be your caſe, and think then whether ſuch a carkaſs deſerve ſo much care, and coſt, and curioſity, to the neglect and danger of an immortal ſoul.
Direct. 6. Lay a conſtant Law upon your appetite, and uſe it not to be pleaſed without cauſe and benefit; but uſe it to a wholeſome, but not a full, a coſtly, a curious, or a delicious food: And uſe will make intemperance to be loathſome to you, and temperance to be ſweet.
Direct. 7. Learn ſo much reaſon as to know truly what is moſt conducible to your health, both for quantity and quality; and mark what diſeaſes and deaths are uſually cauſed by exceſs: It is more reaſonable to be temperate for prevention of diſeaſes, than under the power and feeling of them; when pain and ſickneſs force you to it, whether you will or not. If you will not obey God ſo carefully as your Phyſician; yet obey the preventing counſels of your Phyſician, before you need his curing counſel.
Direct. 8. Neglect not the manly and the ſacred delights which God alloweth: I mean, the pleaſures of honeſt labours, and of your calling, and of reading and knowledge, of meditation and prayer, and of a well ordered ſoul and life, and of the certain hopes of endleſs glory. Live upon theſe, and you will eaſily ſpare the fleſhly pleaſures of a Swine.