The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

Sect. 2.

In the second place follow those Questi∣ons, that concerne the Moderation of our Appetite, in the vse of Meate and Drinke. Concerning which, there are principally two; the answer to the first whereof is the ground of the second.

I. Question. Whether there be any dif∣ference in the vse of Meates & Drinks, now in the times of the New Testament?

Ans. There is a distinction and difference of Meates, to be obserued in sundrie respects.

I. In respect of man, for healths suks. Paul counselleth Timothie; Drinke no more water, drinke a little wine, 1. Tim. 5. 23. In which it is plaine, that there is a distinction of meates

approoued and commended for man. For euery kinde of foode fittes not euery bodie: meates therefore are to be vsed with diffe∣rence. Man was not made for meate, but meate for man.

II. In respect of scandall. Some are not to be vsed at some time, and some are at the same time to be eaten. Thus Paul profes∣seth, that rather then he would offend his brother, he would eate no flesh while the world endureth, 1. Cor. 8. 13. And in Rom. 14. he di∣sputes the point at large, touching the di∣stinction of meates, that is to be obserued, in regard of offending them that are weake.

III. There is a distinction to be made, in respect of civill and politicke order; when for the common good of societies, certaine kindes of meates for certaine seasons of the yeare are forbidden. Thus in our commō wealth, there are appointed daies of flesh, & daies of fish, not in respect of conscience, but in regard of order, for the common good of the countrie.

IV. There is a difference of meates, which ariseth vpon the bond of conscience, so as it shall be a sinne to vse or not to vse this or that meate. Touching this difference; Before the flood, the Patriarches (in all likelihood) were not allowed flesh, but only hearbs, and the fruit of the ground, Gen. 1. 29. After the flood, flesh was permitted, but blood forbid∣den, Gen. 9. 3. 4. From that time there was

commanded a dististinction of meates, wher∣of some were cleane some vncleane; which distinction stood in force till the death of Christ, and that in conscience, by vertue of diuine Law. But in the last daies, all diffe∣rence of meates in respect of obligation of the conscience, is taken away; and a free vse of all is giuen in that regard.

This the Scripture teacheth in many pla∣ces, Act. 10. 15. The things that God hath puri∣fied, pollute thou not. Peter in these words tea∣cheth, that all meats in the new Testament in regard of vse, were made cleane by God, and therefore that no man by refusall of any kind of meates, should thinke or make them vn∣cleane. Againe, Rom. 14. 17. The kingdome of God is not meate or drinke, but righteousnes, peace and ioy in the holy Ghost. For whosoeuer in these things serueth Christ, is acceptable to God and ap∣prooued of him. Hence it appeareth, that in the Apostles iudgement, meat and drinke doth not make any man accepted of God, whe∣ther he vseth or vseth it not, but the worship of God is it that makes man approoued of him. To the same purpose it is said, 1. Cor. 8. 8. Meat doth not commend vs vnto God. Again, Col. 2. 16. Let no man condemne you in meat and drinke, &c. ver. 20. If ye be dead with Christ, why as if ye liued in the world, are ye burdened with Traditions, as Touch not, Tast not, Handle not? All which perish with the vsing. Here, Paul would not haue the Collossians burdened

with rites and Traditions concerning meats, so as if they vsed them not, they should in cur the blame and condemnation of men: but he would haue them to vse them freely and in∣differently. And his reason is double; First, because they were now freed in conscience, from the bond of the Ceremonial law touch∣ing meats; and therefore they were in con∣science much more freed from mens lawes. Secondly, because these traditions are not the rules and commandements of God, but the doctrine and precepts of men. Further∣more, Paul in 1. Tim. 4. 3. foretells, that there should be many in the latter daies, that should command to abstaine from meates. To which place the Papist answers, that that was, because such persons taught, that meats were vncleane by nature. But the words are simply to be vnderstood, of meates forbidden with obligation of the consci∣ence; and the text is generall, speaking of the doctrine, not of the persons of those men; nor in ciuill respects, but in regard of the bond of conscience. Lastly, it is a part of Christian libertie, to haue freedome in conscience, as touching all things indifferent, and therefore in regard of meates.

To this doctrine, some things are opposed, by them of contrarie iudgement.

Obiect. I. Princes doe make lawes, and in their lawes do forbidde meates and drinkes, and they must be obeyed for consciēce sake,

Rom. 13. 5.

Ans. They doe so; but all these lawes are made, with reseruation of libertie of consci∣ence, and of the vse of that libertie to euery person. But to what end then (will some say) are lawes made, if they be made with reser∣vation? Ans. The scope of them is, not to take away, or to restraine libertie, or the vse of li∣bertie in conscience, but to moderate the o∣vercommon and superfluous outward vse. As for that text, Rom. 13. 5. It is to be vnder∣stood for conscience sake, not of the law of the Magistrate, but of the law of God, that bindes vs to obey the Magistrates law.

Obiect. II. There was blood and things strangled forbidden, in the counsell at Ieru∣salem, after Christs ascension, Act. 15. Ans. It was forbidden onely in regard of offence, & for a time, so long as the weake Iewe remai∣ned weake, not in regard of conscience. And therfore afterward Paul saies, that all things euen blood it selfe was lawfull, though not expedient in regard of scandall, 1. Cor. 6. 12. And to the pure all things are pure, Tit. 1. 15.

Obiect. III. Papists make lawes, in which they forbidde some meats, onely to restraine concupiscence. Ans. Then they should forbid wine, as well as flesh. For wine, spices, and some kindes of fish, which they permit, are of greater force to stirre vp lust, then the vse of flesh. And hence it is, that Saint Paul exhorts men not to be drunke with wine, wherein is

excesse, Eph. 5. 18. Againe, I answer, that Iust may be restrained by exhortation to tempe∣rance, without prohibitory lawes for the obligation of the conscience, which are flat against Christian libertie.

Vpon this Answer a further Question may be made.

Whether a man may with good conscience eate flesh at times forbidden?

Ans. There are two kinds of eating; eating against the Law, and besides the law.

Eating against the law is, When a man cats, and by cating hinders the ende of the law, contemns the authoritie of the law-ma∣ker, frustrates the law it selfe, and withall, by his eating, giues occasion to others to doe the same. This eating is a flat sinne against the fift commandement. For it is necessarie, that the Magistrates laws should be obeyed in all things lawfull. Heb. 13. 17. The master and the parent, must be obeyed in all lawfull things, much more the lawes of Magistrates.

Eating beside the law, is, when a man eats that, which the law mentioneth and forbid∣deth, but not hurting the law. And that a man may thus eate, sundry cautions are to be ob∣serued. I. This eating must be vpon iust cause in a mans owne selfe. II. It must be without contempt of the lawmaker, and with a loy∣all mind. III. It must be without giuing of∣fence to any, by his bad example. IV. When it doth not hinder the maine end of the law.

V. When the eater doth subiect himselfe to the penaltie, voluntarily and willingly. In this eating, there is no breach in conscience, neither is it a sinne, to eate that which the law forbiddeth. For man hath free libertie, in conscience, to eat that which he doth eate. Now, if he vse his libertie, and hurt no law, obseruing these cautions, his eating is no sinne. For example. It was Gods law, that the Priests only should eat the shew-bread. Now Dauid vpon a iust cause in himselfe, (all the former cautions obserued) eates the shew-bread and sinnes not; because his conscience was free in these things; and therefore Da∣uids eating was not against the Law, but onely beside the law.

II. Question. How we may rightly vse meates and drinks, in such sort as our eating may be to Gods glory, and our owne comfort?

Ans. That we may so doe, some things are to be done before we eate, some in eating, & some after our eating.

§ect. 1.

The thing that is to be done before our ea∣ting, * 1.1 is the Consecratiō of the food, that is, the Blessing of the meates which we are to eate,

1. Tim. 4. 5, Euery creature of God is sanctified by the word of God, and prayer. By sanctification there, is not meant that, whereby we are san∣ctified by the holy Ghost: neither that, wher∣by the bread and the wine is halowed in the Sacrament of the supper. But it is this; when we are assured, that the creature is made so free, and lawfull to vs, in respect of our vse, that we may eate it freely, and with good conscience. By the word of God, Paul meanes the word of creation, mentioned in Gen. 1. 28. 29. & repeated, Gen. 9. 3. as also the word of God touching the libertie of conscience, namely that to the pure all things are pure, Tit. 1. 15. It is further added, and prayer, that is prayer grounded vpon the said word of crea∣tion, and the doctrine touching Christian li∣bertie; whereby wee pray for grace to God, that we may vse the creatures holily to his glorie.

The reasons, why this sanctification of our meat is to be vsed, are these. First, that in the vse of it, we may lift vp our hearts vnto God, and by this meanes, put a difference between our selues and the brute beasts, which rush vpon the creatures, without sanctifying of them. Secondly, that we may be admonish∣ed thereby, touching the title we haue to the creatures, which beeing once lost by the fall of Adam, is restored vnto vs again by Christ. Thirdly, that it may be an assured testimony to our heartes, that we may vse the creature

with libertie of conscience, when we doe vse it. Fourthly, that we may be sanctified to the vse of the creature, as it is sanctified to vs, to the end, that we may vse it with temperance, and not abuse it. Fiftly, that when we vse the creature, we may depend on God for the blessing of it, to make it our nourishment. For no creature can nourish of it selfe, but by Gods commandement, who as Dauid saith, Psal. 145. 16. Openeth his hand, and filleth all things liuing of his good pleasure. And in bread, we must not consider the substance onely, but the staffe, which is the blessing of God vpholding our bodies. Sixtly, that we may not grow to securitie, forgetfulnes, and con∣tēpt of God, & so to prophanes in the vse of our meates and drinkes, as the Israelites did; which sate downe to eate and drinke, and rose vp to play.

Now besides these Reasons, we haue also the Examples of holy men. This blessing of the meat, was so knowne a thing of auncient times, that the poore maides of Ramath-zo∣phim, could tell Saul, that the people would not eate their meate, before the prophet came, and blessed the sacrifice, 1. Sam. 9. 13. Christ in his owne family, would not eate of the fiue loaues and two fishes, till he had looked vp to heauen and geuen thankes. Mar. 6. 41. Paul tooke bread in the shippe, and gaue thanks in the presence of all that were with him. Act. 17. 35.

The Vse of the first point is. I. By this doctrine, all persons are taught, but specially gouerners of others, as Masters of families & Parents; neuer to vse, either meates or drinkes or any other blessing, that they receiue at the hands of God, but with praise & thanks∣giuing. For this which is said of meates and drinkes, must be inlarged also to the vse of a∣ny benefite, blessing, or ordinance, that we take in hand, to vse or inioy. II. Though we doe not simply condemne, but allow of Hal∣lowing of Creatures, yet we detest Popish consecration of salt, creame, ashes, and such like. First, because Papists halow them for wrong endes, as to procure by them remissi∣on of sinnes, to driue away deuills, &c. Se∣condly, because they sanctifie creatures without the word; yea though they doe it by praier, yet it is praier without the word, which giueth no warrant thus to vse the creatures, or to these endes; and therefore of the same nature with magical inchantments. Thirdly, if the creature must be sanctified for our vse, before we can vse it, then we our selues must be sanctified both in soule and bodie, before we can be sitte for the vse and seruice of God. Looke as the creature, by the hand and prouidence of God, is presen∣ted before vs to serue vs; so must we beeing strengthned and nourished by the same giue vp our-selues, soules, and bodies, to serue and honour him. Yea our sanctify∣ing

of the creature to our holy vse, should put vs in minde of sanctifying our selues to his glorie. So soone as the Prophet Esay was sanctified by God vnto his office, then he ad∣dressed himselfe and not before, and said, Lord, I am here, Esa. 6. 8. and so we our selues, before we can performe any acceptable du∣tie vnto God, must be purged and clensed. The sonnes of Aaron would not doe this ho∣nour vnto God, by sanctifying his name be∣fore the people, and therefore God glorified himselfe in their death, and temporall destru∣ction, Leuit. 10. 2. And when Moses the ser∣uant of God, failed in the sanctification of his name, by the circumcision of his sonne; Gods hand was vpon him to haue destroied him. This point is duely to be obserued of all, but principally of such as are appointed to any publike office; if they will serue God therein with comfort and incouragement, they must first labour to be sanctified before him, both in their soules and bodies.

§ect. 2.

I come now to the second thing, required * 1.2 for the right and lawfull Vse of meates and drinkes, namely, a Christian behauiour while we are in vsing them.

For the better vnderstanding whereof, we are to consider two points. First, what we may doe; and then, what we must doe in v∣sing the creatures.

I. Touching the former. We may vse these gifts of God, with Christian libertie: and how is that? not sparingly alone, and for meere necessitie, to the satisfying of our hunger, and quenching of our thirst, but also freely and liberally, for Christian delight and pleasure. For this is that libertie, which God hath graunted to all beleeuers. Thus we read, that Ioseph and his brethren with him, did eate and drinke together of the best, that is, li∣berally, Gen. 43. 34. And to this purpose Da∣uid saith, that God giueth wine, to make glad the heart of man, and oyle to make the face to shine, as well as bread to strengthen the bodie. Psal. 104. 15. And the Lord threatneth to bring a punishment vpon his people, Agg. 1. 6. in that he would giue them his creatures indeede, but such a portion of the, as should onely supplie their present necessities, and no more. Ye shall eate (saith he) but ye shall not haue enough: ye shall drinke, but ye shall not be filled. Againe, we read that Levi the Publi∣can, made our Sauiour Christ a great feast in his owne house. Luk. 5. 29. At the marriage in Caua a towne of Galile, where Christ was present, the guests are said, according to the manner of these countries, to haue drunke li∣berally. Ioh. 2. 10. And at an other place, in supper time, Marie is saide to haue taken a boxe of pretious and costly oyntment, and to haue annointed his feete there with, so as the whole house was filled with the sauour of the oint∣ment.

Ioh. 12. 3. Iudas indeede thought that expense which shee had made superstuous, but Christ approoues of her act, and com∣mendeth her for it.

I adde further, that by reason of this liber∣tie purchased vnto vs by Christ, we may vse these and the like creatures of God, with Ioy and reioycing. This is the profit that redoun∣deth vnto man, in the vse of them, that he eate and drinke, and delight his soule with the profit of his labours. Eccles. 2. 24. The practise hereof we haue in the Acts, ch. 2. v. 46. where they of that Church that beleeued, are saide to eate their meate together with gladnesse, and singlenesse of heart. And yet this reioycing in the creatures, must be limited with this clause; that it be, in the Lord: that is to say, a hurtlesse and harmelesse ioy, tending to the glorie of God, and the good of our neigh∣bour. This condemneth the common pra∣ctise of the world, who solace and delight themselues in the vse of Gods creatures, but so, as with their ioy is ioyned the ordinarie traducing of the Magistrate, Minister, and those that feare God, and will not run with them to the same excesse of riot. 1. Pet. 4. 4.

II. The second point is, what we must doe, when we take the benefit of Gods cre∣atures; a matter of great consequent in the liues of men. And it is this, that we vse our li∣bertie in the Lord, and whether we eate or eate not, we must doe both to the Lord. Rom.

14. 6. This is done by labouring, both in ea∣ting, and in abstinence, to approoue the same vnto God, vnto his Saints, and vnto our own consciēces. Wherein appeareth a mani∣fest differēce between the wicked & the god∣ly man. For the one, when he eateth or drin∣keth, he doth it in the Lord, and to the Lord; the other, doth it not to the Lord, but to himselfe, that is, to the satisfaction & con∣tentment of his owne carnall delight and pleasure.

That a man may eate to the Lord, there are foure things distinctly to be obserued.

I. That in our eating, we practise Iustice. Salomon saith, The bread of deceit, that is, got∣ten by vnlawfull meanes, is sweet vnto a man: but afterward, his mouth shall be filled with gra∣vell. Prov. 20. 17. And Paul giues a rule to the Church of Thessalonica, that euery man should eate his owne bread: that is, the bread which is procured and deserued, by his owne iust and honest labour, 〈◊〉〈◊〉. Thess. 3. 2. This first thing, serues to checke a number of men, that liue in the daily practise of iniustice, by spending their goods in good fellowship, at Tauernes and ••ipling houses, neglecting (in the meane while) the maintenance of their own charge, by following their honest labour; and by this meanes, doe euen robbe their families, of their due and right.

II. That we may eate to the Lord, we must practise Loue & Charitie in our eating.

How is that?

First, we must giue offence to no man whatsoeuer. It is good, saith Paul, neither to eate flesh, nor to drinke wine, nor any thing, whereby thy brother stumbleth, is offended, or made weake. Rom. 14. 21.

Secondly, in our eating we must haue re∣spect of the poore. Thus Nehemiah exhor∣teth the Iewes that were mourning for their sinnes, to be chearefull, to eate of the fat, and drinke the sweete, and send part vnto them, for whome none was prepared: that is, to them that were poore. Nehem. 8. 10. And the Prophet Amos, inueigheth against some of the Prin∣ces of Israel, who drunke wine in bowles, and annointed themselues with the chiefe ointments, and were not sorrie for the affliction of Ioseph: that is, did not releeue the poore brethren, that were led captiue, and wanted foode and maintenance. Amos 6. 6.

III. We must vse our meate in Sobrietie. Sobrietie is a gift of God, whereby we keepe a holy moderation in the vse of our diet. Prov. 23. 1, 2. When thou sit test to eate, &c. con∣sider diligently, what is set before thee, and put the knife to thy throat, that is, be very carefull and circumspect in taking thy foode, bridle thine appetite, take heede thou doest not ex∣ceede measure.

If it be asked, what Rule of moderation is to be obserued of all, whether they be men or women, young or old?

I answer. First, one mans particular exam∣ple, must not be a rule of direction to all. In the East countries, we read, that men haue li∣ued, and doe yet liue a great time with a lit∣tle; for example with parched corne and a cake. Now this example of theirs, is no rule to vs that liue in these parts. For their coun∣try is hotter then ours, and therefore lesse might serue them then vs: we are hot with∣in, and so our appetite is the more strong. A∣gaine, in eating we may not iudge or con∣demne him that eateth more, or lesse, then we our selues, because his eating is no rule to vs in this case.

Secondly, a mans owne appetite, is not to be made a rule of eating for others. For a mā must not eate, so long as his stomacke craues meate; least he fal into the sinne of gluttonie, Rom. 13. 13. And this sinne is noted by our Sauiour Christ, to haue beene in the old world, in the daies of Noah, Mat. 24. 38. whē they gaue themselues to * 1.3 eating and drinking like the brute beasts: for so the word signifies.

If then neither example, nor appetite may rule our eating, what be the right rules of Christian moderation in this behalfe?

Ans. That we may not exceede measure, we must keepe or serues within these limits.

First, our food must not goe beyond the condition, place, abilitie, and maintenance that God hath giuen vs. Iohn the Baptist be∣ing in the wildernesse, contented himselfe

with very meane fare, agreable both to the manner of that countrey, and to his owne calling, and condition of life. His meate was locusts and wild hony. Mat. 3. 4.

Secondly, it must be framed to the order and difference of time & place. Against this Rule the rich glutton offended, who fared deliciously euery day, without any difference of time or place, Luk. 16. Salomon pronoun∣ceth a woe to that Land, whose Princes eate in the morning, Eccl. 10. 16. S. Paul notes it a fauit in a Minister, to be * 1.4 giuen to wine, 1. Tim. 3. 3. that is, a cōmon tipler, & one that loues to sit by the wine morning & euening, day by day.

Thirdly, euery man must eat and drinke so much, as may serue to maintain the strength of his nature, of his bodie and mind, yea so much, as may serue to vphold the strength of grace in him. Salomon the King of Israel, would haue all Princes to eate in time, for strength, and not for drunkennes. Eccl. 10. 17. E∣say notes it as a iudgement of God vpon men, when they vse feasting and mirth, and haue not grace to consider the workes of God, Esay. 5. 12. Our Sauiour would haue all men so to eate and drinke, that they may be the fitter to watch and pray. Luk. 21. 34. 36. And the Apostle Paul exhorteth men, not to be drunke with wine wherein is excesse, but to be filled with the Holy Ghost, Eph. 5. 18. His meaning is, that men ought so to eate and drinke, that their bodies, mindes, and senses,

may not be made thereby more heauie, but rather more lightsome and able to performe their duties to God and man. For if they so eat, as that thereby they be hindred in this behalfe; they are guiltie of excesse and riot, which is greatly displeasing to God and of∣fensiue to men. This rule serueth to admonish somepersons, who (as the Prouerb is) are good forenoone-men, but bad afternoone∣men; because in the morning they be sober, but for the most part, ouer come with drinke after dinner.

IV. Euery man must eate his meat in Godlines. This is indeed to eat vnto the Lord, and it may be done by obseruation of these rules.

First, by taking heed of the abuse of any creature appointed for foode, by Intempe∣rance. This abuse holy Iob suspected in his sonnes, while they were a feasting, and there∣fore he sent day by day, and sanctified them, and offered vp burnt offerings vnto God accor∣ding to the number of them all. Iob. 1. 5.

Secondly, by receiuing the creatures, as from the hand of God himselfe. For this very end did God, by expresse word, giue vnto A∣dam euery hearth bearing seede, which was vp∣on the earth, and euery tree wherein was the fruit of a tree bearing seed for his meat, that he might receiue it, as God had giuen it vnto him, from his owne hand, Gen. 1. 29. Thus Moses said vnto the Israelites touching

Manna: This is the bread, which the Lord hath giuen you to eate. Exod. 16. 15. This Dauid acknowledged saying, Thou giuest it them, & they gather it, thou openest thy hand and they are filled. Psal. 104. 28. and 145. 15. The Lord vp∣braideth Israel with this fault, by the Pro∣phet Hosea, She did not acknowledge that I gaue her corne, and wine, and oyle, and multiplyed her siluer and gold, Hos. 2. 8. Yea it is noted as an argument of Gods loue to Israel, by the Prophet Ioel, that he sent them corne, wine, and oyle, that they might be satiffied therewith. Ioel. 2. 19.

By this dutie, are iustly to be reproo∣ved the carelesse and Godlesse beha∣uiours of sundry persons, who (with the swyne) feed vpon the Creatures of God, but neuer lift vp their eies or hands vnto him, of whome, and from whome they doe receiue them. The verie bruit beast can teach them a better lesson. For (as Dauid saith) The Lyons roaring after their pray, doe seeke their meat from God. Psal. 104. 21. Yea the heauens and the earth, and all that are in them, doe alwaies depend vpon his prouidence; and are alto∣gither guided and directed by him, Iob. 38. And shall not man much more haue an eye vnto his Creator, and wholly depend vpon him, for all blessings, from whom he receiues life and breath and all things.

Thirdly, we must receiue these creatures from God our father, as tokens of our reconci∣liation

to him in Christ. So saith Saint Paul, Giuing thankes alwaies, for all things, to God euen the father, in the name of our Lord Iesus Christ. Eph. 5. 20. Thus we hold and receiue Gods blessings, and he that holds and re∣ceiues them otherwise, is an vsurper, and not a right and lawfull possessour of them.

Fourthly, we must learne to be content, with that portion that God assigneth to vs, be it neuer so small; and withall labour to see the goodnes of God, euen in the meanest fare that may be. Our table is (as it were) a liuely Sermon to vs, of Gods speciall provi∣dence over our bodies. For first, in reason, dead flesh should rather kill vs, then giue vs nourishment, and yet by his blessing & pro∣vidence, it continueth life and strength. Againe, both we and our meat are but peri∣shing, and therefore when we feede theron, it may serue to stirre vs vp, to seeke for the food of the soule, that nourisheth to life e∣uerlasting. Ioh. 6. 27. Furthermore, looke as euery creature serues for our vse, euen so should we our selues, consecrate our selues vnto God, and serue him both with our soules and bodies, as before hath beene shewed.

Sect. 3.

The third and last point is, what we are to doe, and how to behaue our selues after our * 1.5 meat? This Moses teacheth the Israelites, Deut. 8. 10. When thou hast eaten and filled thy

self, thou shalt blesse the Lord thy god. This prai∣sing or blessing of god stands in two things.

First, in a holy remembrance, that God hath giuen vs our food. For beeing once fil∣led, we must take heed, we forget not God, who hath opened his hand, and plenteously refreshed our bodies with his creatures. Deut. 8. 11.

Secondly, we must make conscience, in liew of thankfulnesse to God, to employ the strength of our bodies in seeking his glorie, and walking according to all his lawes and comandements. Whether ye eate or drinke, or whatsoeuer ye doe, doe all to the glorie of God. 1. Cor. 10. 31. We may not liue idlely, & giue our selues to riot and gaming, but labour to serue God and our countrey, in some profitable course of life, least it be said of vs, as it was once of the old Iewes, that we sitte downe to eate and drinke, and rise vp to play.

To this I adde one thing further, that when we haue eaten to our contentment, and something remaine, care must be had to re∣serue it, and not to cast it away. For this pur∣pose, we haue the example of Christ, who commandeth to gather vp the broken meate that remaineth, that nothing be lost. Ioh. 6. 12. The reason is, because these reliques and fragments, are part of the creatures; yea they are as well Gods good creatures, as the rest were, and must be preserued to the same vse.

Now if these may not be abused, or lost, much lesse ought the gifts of the minde, which are greater and farre more precious, be suffered to miscarie, but rather to be pre∣serued and increased. A good lesson for such, as haue receiued any speciall gifts of nature, or grace from God; that they mi∣spend them not, or suffer them to perish, but carefully maintaine them to the glorie of God, and the good of others.

To conclude this Question, we are all to be exhorted to make conscience of this du∣tie, to vse the good blessings of God in such sort, as they may alwaies tende to the ho∣nour of the giuer, auoiding all excesse and ri∣ot.

Reasons to mooue vs hereunto, may be these. I. Excesse destroyes the bodie, and kills euen the very naturall strength and life thereof. II. It brings great hurt to the soule of man, in that it annoyeth the spirits, it dul∣leth the senses, it corrupteth the naturall heate, and good temper of the bodie. Now these things beeing the helpes, and next in∣struments of the soule, if they be once cor∣rupted and decaied, the soule it selfe will at length, be brought to the same passe. III. Let this be considered, that a Woe belongs vnto them, that eate and drinke immode∣rately. Esa. 5. 11. And for this very sinne, the Lord led his owne people into captiui∣tie. v. 13. Yea the drunkard and the glutton,

shall become poore. Prov. 23. 21. And both shall equally, with there pompe and excesse, descend into Hell. Esay. 5. 14. IV. We should be willing to part from all for Christs sake, much more from our excesse; and shall we thinke it possible for a man to forsake all, e∣ven his owne life, that will not forsake ex∣cesse and intemperance, in the vse of Gods creatures?

It will be said of some, we are not drun∣ken, though we drinke much. Ans. It is a po∣licie of the Deuill, to delude men withall, when he perswades them, that much drink∣ing is not amisse, if a man be not ouertaken therewith. For it is a sinne to liue and sitte daily by the wine, to be alwaies bibbing and sipping. Wee know not when or where we shall die, and we are commanded to watch ouer our harts, that we be not ouercome with surfetting and drunkennesse. What a madnesse then is it, to giue over our selues to such immoderate excesse; whereby we are vtterly disabled from these, and all other du∣ties of Godlinesse?

Notes

• * 1.1

  What is re∣quired be•…•… we eate.
• * 1.2

  What is re∣quired in our Eating.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  VVhat is re∣quired after out meate.