A Gospel Glass, Treatise · Chapter 22
CHAP. XXII. Their Intemperance in Eating.
THough Pride was the firſt ſpark that blow'd up the glory of Sodom, Profeſsors Fulneſs of Bread.yet there was alſo Fulneſs of Bread, that made the flame the greater. Behold, This was the iniquity of thy Siſter Sodom, Ezek. 16.49.Pride, Fulneſs of Bread, &c. Their Pride was evidenced in their Fulneſs of Bread, as the Cauſe in its Effect. The word foreign, which ſignifieth to be temperate, is (as one well obſerves) applyed frequently to the Mind, in oppoſition to Pride; becauſe Sobriety proceeds from an humble ſenſe that nothing is ours, but all that we have is Gods; and all Intemperance is commonly the iſſue of a proud Spirit, which makes men look on themſelves as Owners, and all Creatures as their proper Goods, which are perfectly at their diſpoſal. Hence the Crown of Pride, Iſa. 28.1, 3.and the Drunkards of Ephraim, are both names for the ſame perſons. And is not our Pride evidenced in our Fulneſs of Bread? Sodoms intemperance in eating (not to inſiſt on intemperance in drinking) was very great, but I fear Englands hath exceeded Sodoms: I will not ſay all your labour is for the mouth, Eccleſ. 6.7.(as Solomon complains) and yet the appetite is not filled; but this I ſay, that ſome live to eat, ſome ſacrifice all to the belly, to ſome the belly is a God. Few can diſpleaſe their appetite: like prophane Eſau, they part from their heritage, from the bleſſing of the firſtborn, for a meſs of pottage, for a little pleaſure to the taſte. How will we deny our ſelves in reſpect of Life, when we cannot deny our ſelves in reſpect of a little Meat? As Heaven and God are low, very low with them, that cannot deny themſelves in a little Iudian-Smoke, in a Pipe, in a cup of Liquor, but will be immoderate in theſe, though thereby they hazard the diſpleaſure of God: So are they very low with us, if we cannot deny our ſelves in our Morſels. All our ruine came in at this door, that Adam ventured the diſpleaſure of God, to eat a little pleaſant Fruit. A man would think, Evidenced in their much eating.that the wounds we received by the mouth, ſhould make us check our appetite all our dayes.
1. How have we been guilty of eating too much? A little would content Nature, which hath therefore given us a little Mouth and Stomach, to teach us (ſaith an Ancient) Moderation. How have our hearts been overcharged with ſurfetting, whilſt wicked men with drunkenneſs? Luke 21.14.How have we forgot Chriſt's charge againſt this ſin, even to his own Diſciples? Have we not hereby been diſabled to perform the ſervice which we owe to God? As ſome have been ſtrong to drink, ſo others to eat: Both have been unfitted to wait upon God thereby. The end of our eating ſhould have been to fit us, not to indiſpoſe us for the ſervice of God. We ſhould meaſure our Chear by that which Nature requireth, and not by that which a greedy Appetite deſireth. We diveſt our ſelves of Man, of Reaſon, that ſhould guide us, when we are led by a ſenſual Appetite. And yet alas! When we have eaten enough, and perhaps more than enough, a new Diſh at the ſecond courſe makes us fall on without fear or wit, and we put not a knife to our throat. Prov. 23.2.Serving divers luſts and pleaſures, is the high way to damnation. This way ſin entred into the World, and in this way, O! how many are poſting to Hell? If you would adopt your ſelves Children of wrath, Eph. 2.3then fullfill the deſires of the fleſh. O that we ſhould be ſo ſenſeleſs, ſo bruitiſh, as to venture the eternal ruine of our Souls to gratifie our appetites for a quarter of an hour! She that fared deliciouſly, Rev. 18.7.hath torment and ſorrow given her. If that you will chooſe to be beaſts here, and to eat as beaſts, as much as you can, Know that Heaven will not (as Noahs Ark did) admit of any Beaſts within it. When Tertullian gives an account of the Chriſtians Feaſts; In our feeding (ſaith he) we remember that we are to pray at night: Prayer is the firſt and last diſh of the feaſt: and when we depart our behaviour is ſo religious and modeſt, that one would have thought, we had rather been at a Sermon than at a Supper. Bluſh, O Reader! to conſider how far ſhort we fall of theſe Chriſtians in our banqueting hours. Believe it, Intemperance and Luxury are National ſinnes, the ſins of England. It was ſpoken (unleſs I am miſ-informed) of our Nation, That we build as if we ſhould live for ever, and eat as if we ſhould die preſently. O! when ſhall we imitate that great Apoſtle? 1 Cor. 6.12.All things (ſaith he) are lawful for me; but I will not be brought under the power of any. It is a baſe thing for a man to be under the power of Drinks, Apparel, Recreations, and ſo of Fleſh, of Meats, to be a Vaſſal to thoſe things over which the Lord hath given him dominion. He that loveth any thing too much, Qui nimis rem aliquam amat quodam modo ſervus iſtius efficitur. Rom. 6.16. Mat. 24.38.(ſaith Aquinas) is in a ſenſe Servant thereunto. And what ſaith the Apoſtle? Know ye not, that to whom ye yield your ſelves ſervants to obey, his ſervants ye are, to whom ye obey, whether of ſin, &c. How many ſerve not our Lord Jeſus Chriſt, but their own bellies? How many are like the men of the old World, Given to eating? ſo the word in the Original properly ſignifieth.
2. The coſtlineſs of their Diet,How have our meats born no proportion to our gains and incomes? The rich man, that fared deliciouſly, had ſome pretence for it, for he had riches to countervail the expences of his Table: Above their Eſtates,But doth not the lowneſs of our Eſtates require a meaner Table? God knows we have been worſe than Infidels on this account, in that we have been ſo farr from providing for our own, that to pamper the fleſh with coſtly diet, we have ſuddenly impoveriſhed our ſelves, and brought our Children to live upon others trenchers, whereas we ſhould have abated of our ſuperfluities for their ſakes, if not for our own. Goe voluptuous wretch, unto the Ant, and to the Bee, they provide for Winter; but thou haſt had no forecaſt, and ſo Poverty comes in on thee and thine, as an armed man, irreſiſtably.
3. unſuitable to the Times.How have our Tables been unſuitable to the Times we live in? Whether Zion wear the garments of joy, or of heavineſs, all's one, the belly muſt be ſerved, our diſhes muſt not abate. Thou fareſt deliciouſly every day: All times are alike to thee. This is a great ſin, and I cannot but charge many Profeſſours with it. Reſpect is not had to the tokens of Gods wrath. Jude v. 12.We eat without fear: Without fear of the wrath of God, that is ready to break forth upon us. In this day doth the Lord of Hoſts call to weeping, Iſa. 22.12, 13, 14.and to mourning, and to baldneſs, and to girding with ſackcloth: And behold, joy and gladneſs, ſlaying Oxen, and killing Sheep, (actions lawfull enough at another time) eating fleſh, and drinking wine, &c. And it was revealed in mine ears by the Lord of Hoſts, ſurely this iniquity ſhall not be purged from you till ye die, ſaith the Lord God of Hoſts. We have made little or no diſtinction of times: Perhaps a Faſt every month is (careleſly) kept; but every day ſhould be a day of abſtinence, every day we ſhould abate of what we might enjoy, if the judgements of God were not amongſt us, and others impending over us: God hath a controverſie with us for feaſting, when Joſeph is in the pit, Amos 4.6.and for our eating the Lambs of the Flocks; for that we are not grieved for the affliction of Joſeph.
4. Not reſpecting the Saints neceſsitiesHow little reſpect have we had to the neceſities of the Saints? O! if there were any true love to God, to Religion, to the Church of God, and to the Saints of the moſt high, we would abate of our worldly comforts in this day, Membra putida & mortua quae ſenſum non habent; tales ſunt Chriſtiani, qui de alienis affectionibus non dolent. Aug. in Pſal. 130.we would cut our ſelves ſhort of what we were wont to lay out, not only in fine clothes, but in houſe-keeping, in expenſive meats and drinks, we would not give ſuch liberty to the ſatisfying of the fleſh, we would be more ſparing in our diet, that we might be in the greater capacity to promote pious and charitable deſigns. But alas! iniquity abound, and the love of many (ſave to their guts) waxeth cold.
5. Eating without fear of God.Doe not we eat without an holy fear of God? The Elders of Iſrael did eat their bread before the Lord. Exod. 18.12.But ſo have not we, ſo do not we, eat as in the preſence of God. Have not ſome been ſo eager upon the pleaſing of the fleſh, and gratifying of their ſenſual appetites, as that they have (ſecretly at leaſt) been troubled at a long grace (as it is called) before meat? Have not ſome fall'n to their meat without invocating God to be with them? How unlike are ſuch unto Chriſt, whoſe uſual practiſe it was, to lift up his eyes to Heaven, and crave a bleſſing upon the creatures before he did partake of them? How diſtracted have been the thoughts of others that have prayed, in that ſhort time? How were their thoughts on the meats and drinks? How haſtily do men after a bleſſing is craved run to the Diſh, without any the leaſt pauſe or conſideration whether God heard them yea or no, when they called to him? How commonly do we raze our Petitions, ſnatch them out of Gods hands, I mean, contradict all our Prayers? We pray our diſcourſes may be heavenly, and they are altogether earthly. Few can ſay as Bleſſed Dod was wont at the cloſe of the meal, Bleſſed be God, not one word of earthly things ſince we ſate down? We pray we may eat for God, and we eat for our ſelves. We cannot ſay that our Spikenard ſends forth his pleaſant ſmells, whilſt we are at the Table. We have not ſo good a plea to make as ſome, we have eate and drank in thy preſence. This is not written over our Tables, Thou God ſeeſt. We can ſeldome call our Table Penuel, becauſe we have ſeen God in this place. Hoſ. 2.8.How little do we conſider, that they are Gods creatures. She did not know that I gave her Corn, &c. And that as the meat is Gods, ſo it is he who gives us appetites, and ſtrength and ability to put every crum into our mouths; for in him we live and move. How little do we believe that we muſt account fore very bit and drop? How little do we conſider that God ſtoops the creatures to us, that we may ſtoop to him, and lay down our lives as willingly for Gods honour, as God cauſeth the creature to bleed and die for our uſe? How little do we think of the Heavenly banquet, that our Father is preparing for us; where the cloth ſhall never be taken away, where we ſhall hunger and thirſt no more, but be fully ſatisfied, and that for ever and ever? Examine your ſpirits and frames at your Tables, whether the fear of God be before your eyes, whether you ſtand in awe of him? It may be found that you never more forget God, than when God is moſtly remembring you: When his goods are moſt in your hands and mouths, your mouths are ſo full, Deut. 8.10, 11.that they cannot ſhew forth his praiſe: your eyes are ſo held to your Belly-gods, that you forget Jehovah. Are there not ſome that will crave a bleſſing before they eat, that yet fail to return thanks afterwards, Joel 2.26. Of ſcandalizing others.though Joel ſaith in his Propheſie to Gods people, ye ſhall eat and be ſatisfied, and praiſe the name of the Lord your God?
6. Have not we fed without a Chriſtian fear of ſcandalizing others upon our eating profuſely? What ſaith the Drunkard? Why may not I toſs the Kan or Pot (in plain Engliſh) be drunk as well as ſuch and ſuch gormandiſe? why may not I drink immoderately as well as ſuch eat immoderately? Jude v. 12.why may not we ſit one or two hours to drink, as well as ſuch ſit one hour or two to fill their panch with meat? Gluttons harden and juſtifie Drunkards. Ecce qui jactant ſe redemptos, &c. Cyp. de duplici Martyrio. Rom. 14.21. Of ſnares in eating.Jude will tell you, that ſenſual perſons are the Spots of a Chriſtian ſociety. The old Gentiles in Cyprians days were much ſcandalized at the intemperance of Chriſtians. Lo, theſe great Boaſters, who pretend to be redeemed from the tyranny of the Devil, and to be dead to the World, what ſlaves are they to their own ſenſual deſires? O my Brethren! It is good neither to eat fleſh, nor to drink wine, or any thing elſe, whereby they Brother ſtumbleth, or is offended, or made weak.
7. Do not we eat without a prudent fear of the ſnares that are in our Diſhes? In eating there ought to be much caution. Job. 1.5, 6.Job was afraid of the entertainments of his Children. He was a wiſe man, and knew that there were more gueſts than were invited. I wiſh wee knew it too. We think if the Sonnes of God come together, the Devil will not come with them, though the Scripture aſſures us he will. It would be ſome check when we ſit at the Table to conſider that the firſt immoderate Sop is handed over by the Devil, and in goes he with it into our Souls.Eating for low and baſe ends.
8. How have we had low, baſe, earthly, ſenſual, and Devilliſh ends in our eating? not to refreſh our bodies, but our pallats, not to glorifie God, but to pamper the fleſh? yea have not ſome men fed on ſuch and ſuch diſhes on purpoſe to irritate and provoke their luſts? Sure our Enemy is ſtrong enough, we had need beat down the body and keep it under, and not put weapons into our Enemies hands. What ſaith the wiſe man? When thou ſitteſt to eat with a Ruler (ſuch keep plentifull tables, eſpecially Magiſtrates on their Feaſt dayes) conſider diligently what is before thee, and put a knife to thy throat, Prov. 23.1, 2. See the large Engliſh Annot.if thou be a man given to appetite, i.e. Bridle thine appetite by diligence, yea force, let not the ſlave alwayes be on horſeback, alwayes rule, be as circumſpect, as if thou wert under the razour: or thus, conſider diligently what is before thee, elſe thou putteſt a knife to thy throat, i. e. thou endangereſt thy life, yea thy ſoul, ſhouldſt thou give way to thy greedy appetite to feed upon all the dainties on the Table? tis a thouſand to one but thy meats will be incentives to luſt. 1 Cor. 10.31.What ſaith the Apoſtle, Whether you eat or drink, &c. let all be done to the glory of God. Why doth the Apoſtle name thoſe actions of eating and drinking, but becauſe we commonly eat and drink (at beſt) meerly to pleaſe the appetite, and not to fit for Gods Service? When we have taken as much as ſerves this end, yet we muſt have one bit more, or one diſh more to pleaſe our fleſhly deſires, and ſo God and the Devil muſt part ſtakes.
To ſhut up this: I believe many men dig their graves with their teeth, and their hells with their tongues, their liquoriſh tongues. Among the millions that are now in the grave or hell, their inordmate appetite ſaſtned moſt thither. I ſay not but we may pleaſe our pallate, at ſome times eſpecially, a great liberty is indulged to the ſick; but if we have not an higher deſign than to pleaſe the appetite, our Belly is our God. Little do many think that they are ſetting up another God at their Tables. The Babilanians had Bel for their God, a God of Braſs; but theſe men have a God of fleſh. The Rabbies ſay, he is a Glutton or Belly-God that eats a pound of fleſh, and drinks a quart of wine. Have not we many ſuch? and do they not ſacrifice to their God with a bowed knee too? Repent, O England! repent, of thy abuſe of the good creatures of God, and thereby of thy ſacrilegious robbing of God of his worſhip and time. How often have ye ſo cramb'd your ſelves that you have been unfit for any acts of worſhip, yea for any of the works of your particular callings? Your heads have been heavy, and ſpirits dull, and ſo God hath had the Carkas, but exceſſes have taken away the heart. The tabret and wine are in your feaſts, Hoſ, 4.11. Iſa. 5.11, 12, 13.but you regard not the work of the Lord, &c. therefore my people are gone into Captivity. I wiſh two things for you, Firſt, That you would be as ingenious as Auſtin was, who confeſſed he was no drunkard; but yet ſometimes too immoderate in eating. And Secondly, That you would be reſtleſs till God hath taught you, what he did him: Lord (ſaith he) thou haſt now taught me to uſe my meat, as my medicine, to repair, not to oppreſs nature. O! Tit. 2.11, 12.when will the grace of God appear, and teach us to deny worldly luſts, and to live ſoberly?