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which do not befit your calling. The children of Israel in the wilderness desired the flesh-pots, the leeks, the onions, and garlic of Egypt, saying, "Now our soul is dried away: there is nothing at all, beside this manna, before our eyes," Num. xi. 4-6. See how contemptibly they speak of that manna, which God had, in a miraculous way, rained down from heaven among them, which is called the corn of heaven, and angel's food! Psa. lxxviii. 24, 25: but this was not good enough for their palates, they must have more rare and choice provision! The Lord satisfied their inordinate appetite, but it was with the execution of vengeance on them; for whilst the flesh was between their teeth," the wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel,” Psa. lxxviii. 31.

Seneca tells us, that "he is the wisest man, not who hath a faculty of making rooms to feast in with the greatest artifice, and is skilful in adorning them with the most luxuriant variety of dishes; but he who teaches himself and others, that men may have such provisions as are necessary for them, if they are content with the things which the earth, with an open and ready hand, affords unto them; such as required but little cost or toil to procure, or art to dress them. Which doctrine, if mankind would hearken and give good credit unto, a cook would be as needless a thing in the world as a soldier, who certainly would be a very useless and superfluous creature, if the world were as wise, as good, and peaceable, as it should be."

Solomon advises us, not to be desirous of dainties, for they are a deceitful meat, Prov. xxiii. 3. Pythagoras enjoined his followers to abstain from all

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sweet and costly meats. Epictetus would have men take so much care for the things of the body, meat, drink, and clothing, as is necessary to make it serviceable to the soul; and whatsoever serveth for ostentation only, or deliciousness, he would have men to abandon. Plutarch complained, that men kept such ado about seasoning the flesh of living creatures, which they killed for food, with oil, wine, and honey, with Syrian and Arabian sauces and spices, as if they meant to embalm them in order to an honourable burial in their own bodies. And Xenophon tells us, such fare is longed for only by wanton, diseased, effeminate persons, and that those who eat their meat most heartily, need no such adulterations.

To feed upon a variety of dishes, is very prejudicial to our bodily health. There is not so much harm proceeding from the substance in itself of meat, and quality of it, in ill dressing and preparing, as there is from the quantity, disorder of time and place, unseasonable use of it, intemperance, and taking too much. That saying of Pliny is most true

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Simple diet is the best; heaping up of several meats is pernicious, and sauces worse: many dishes bring many diseases."

2. As for the quantity of meats, we should be very sparing and moderate. It was the complaint of Cardan in his time: "Man alone," says he, 66 eats and drinks without appetite, and uses all his pleasure without necessity; and thence come many inconveniences to him; for there is no meat whatever, though otherwise wholesome and good, but if unseasonably taken, or immoderately used, more than the stomach will well bear, it will engender crudity, and do much hurt."

Temperance must continually be practised, no time, not a day in the year is allowed for intemperance, surfeiting, or drunkenness. It must not only be shunned when men are full of business, or the like, but at all times, even at feasts, at weddings, at the meeting of old friends and acquaintance, or at such times when many make account they may take liberty. Our Saviour alloweth thee not one hour in thy whole life for surfeiting or drunkenness, "Take heed to yourselves," says he, " lest at any time your hearts be overcharged with surfeiting and drunkenness," Luke xxi. 34. Now, this temperance in meats and drinks, is such a sober use of the creatures, as does not hinder, but further us in the service of God, and in the necessary duties of our calling which agreeth with that general rule of St. Paul; 66 Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God," 1 Cor. x. 31. These things therefore must be so used, as that they may fit you to glorify God in your general and particular callings. God's glory must be the end of all, and all must be referred to it. Now, if this rule were both rightly understood, and duly observed, how would it guide you in the use of the creatures, that you should not abuse them, nor defile yourselves in the use of them. How shamefully do men cast off all due consideration of this rule, when partly by stupifying their senses, and clouding their understandings, by letting loose their hearts to carnal contentments, they make themselves unfit both for the service of God, and for the business of their lawful callings! Such men aim not at the glory of God, but the pleasing of other men's vain humours with whom they converse, the satisfying of their own

carnal and sinful appetites, or the like, to the great dishonour of God, and taking his name in vain.

Labour, therefore, to shun and abhor intemperance and drunkenness, as that which will abase you below the beasts that perish; and which will make a man contemptible, and despised of all wise and worthy men. Abridge yourselves, therefore, of some of your lawful delights. For suppose it be lawful to desire the most pleasant food, and to feed on a variety of dishes at your tables, yet you may do better to deny yourselves some lawful comforts, than always to go to the utmost bounds of your lawful liberty, or to do all that is not simply unlawful. You shall not readily fall into things unlawful, if you warily restrain yourselves sometimes in things lawful. If one be addicted to intemperance in eating, he shall with more facility overcome this vice, if he abstain from those meats that are most pleasing to his palate, even such as are lawful for him to feed upon; and if he abstain from them at such times as he may lawfully use them. This is one of the most forcible remedies to overcome this vice that any man can use.

Begin all your refreshments with prayer, and feed your minds with holy meditations whilst ye are eating and drinking; such as, of eating bread in the kingdom of heaven, of labouring for the meat that endureth to everlasting life, of feeding on God's promises by faith: then does God prepare a table for you, when ye thus eat and drink to his glory. And as prayer began the banquet, so let it conclude it.

SECTION XXVII.

OF RECREATIONS, AND HOW TO USE THEM.

CONCERNING recreations, it is the judgment of many grave and learned divines, that it is an unchristian and unwarrantable course, to spend a great part of a man's time in recreation, as if it were one half of a man's business, or perhaps more. Recreation is only so far allowable, as it has a respect to the glory of God; so far as it is serviceable to a man's calling, and maketh him the more fit to discharge the duties thereof to the glory of God. I confess, it is necessary sometimes to recreate both our bodies and spirits; and it is too rigorous a thing not to give ourselves any recreation; nor to suffer others that are under our charge to take any. To walk abroad to take the air, to entertain our companions with pleasant discourses, to play on some instrument, or the like, are recreations so good, that to use them well, needs nothing but discretion, that gives to everything its order, time, place, and measure.

But if we employ too much time therein, it is no more a recreation, but an occupation, that recreates neither the body nor the spirits, but rather dulls and distracts them. Take heed of placing your affections on any of them; for be the recreations in themselves ever so good, it is a vice to set your affections on any of them. But you may take recreation in playing for the time you play, otherwise it would be no recreation; but you must not eagerly desire or long after them, nor yet study on them, nor vex yourself about them. And when your recreation withdraws your mind from walking in an honest

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