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I the generations of men in the world are under the fame isfortune, corrupted both in body and soul, conceived in 1, and brought forth in iniquity : But, as if we wero st, unhappy enough in this original depravation of our iture, the greatest part of mankind endeavour to increase e nifery, by their own actual repetition and continusk. actice of the same crime, gluttony and drunkenness reian. g over the greatest part of the world. This is the reasoia ay ide statute of moderation in eating and drinking is fu iály enjoined in this society; and it were well if all the orld would observe it, then would people have found inds in found bodies.

Tender.con. Wherein does this moderation in eating and inking confift? Temperance. It confiis in bridling and regulating tlie ap. tite, as to the quantity, and quality of meats and drinke. Tender-con. Pray Mew me how it confits in bridling the petite as to quantity ? Temperance. It teaches us to eat and drink no more a time, nor oftner in a day, than is requisite to prelerve e body in health, to suffice nature, and refrein the fpi-. ts: It is a taming of the body and bringing it into sublion so the foul, that to the inferior facullies may be subrvient to the fuperior.'

Tenderr-con. But how ihall á man know how much will ! cactly serve to keep the body in health, to suffice nature, od rofresh ihe spirii:, since there are as many different conitutions in the world as chere are faces ? !, Temperance. The way to know this is, for every one to bserve his own terper, and they will quickly find oue the tuo measure and proper line of caring and drinking : Only take this for a general rulc, · That it is by all means onvenient to rise from table with an appetite, and to have mind after a meal, as well disposed for hard labor, for ex: cife, or for prayer, as it was before. He that eats and Irinks beyond this, breaks the rule of moderation ; for the End of eating, is to refreih natore, make it more vigorous, and not to render it more duil and heavy.

Tendea-cor. Pray tell me what good effects this moderation produces in the soul, and how it works there?

Temperance. Grear cerrainly, and manifold are the benehis which redlound the soul from the content practice of. :

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this moderation in eating and drinking: For tho' the four tira be of irself an immortal and impallible eflence, yet, wbize it is joined with our mortal body, it partakes of all its can be veniences or inconveniences ; if the body be in pain, the dice: foul suffers wich is; if the body feels pleasure, the sout en was joys it likewise. Nay, rather, it is ihe foul that is also keines icnfible of every thing that happens to the body; for the enter body of itself is but dead and unactive matter, incapai tigd." of sense or motion in itself, 'tis the foul which gives hiera inotion, and fanse to it. Now, therefore, as the body is liv maintained in health and vigour, so does the fool Gouna lleno and triumph within herself; on the contrary, when the bestand dy is sickly and weak, the soul languishes by sympathy ide 5 He therefore that eats and drinks to excels, and thereby fai cloys his ftomach, fills his body full of contagious humour one and fows the seed of many diseases in his own bowels, children man is no friend to his soul, for face by this time gropa sluggish, dark, and cloudy, sad and melancholy, and voile los of all pleafure and comfort : Whereas, on the contrarrean the he that bridles his appetite, and eats and drinks no montad. nor no oftner than what sufficeth matureand refreihes de fpirits, his soul is always lively and vigorous, Sprightly youth, and ferone as the morning, full of light and come loro fort, and in an holy. triumph the often foars aloft, and balas den in the rays of eternal happiness, despising the world and hood all that is in it, except therefore le takes delight to sepok dan lain, terself therein, when, like the eagle, she is tired with baten; lofty flights. Our bodies, are. the temples of the Holy Series Ghoft, and he that pollutes them with siog and uncleannes is guilty of facrilege; and therefore, well said Solomon, ipad Be not a compacion of-wine-bibbers, and riotous eaters of 1. flesh. '

Tender-con, I thank you for your good and wholesome seen falk. Now. pray thew me how moderation in eating and which drinking, confifts in bridling, the appetite, as to the quasie om tity of meats, & co..

Temperance. In order to the better clearing of this point, will it is necessary to look back to Adam, who we had had. Maria permission and leave given him to eat of all the fruits of this is The garden of Eden-; but only he was forbidden to taste of these the Truit of the tree of knowledge of good and evil: And lines afterwards, to intimate that God cook special regard to. ibita

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the qualities of man's food, he was told by God what fort & fruits and herbs should be his ciet, which should be food for the beasts, of every berb bearing seed, and every tree pearing fruit, he was allowed to eat, and the grass of the ield was appointed for the beasts. Here we may observe, hat there was no mencion made as yet of Acth or fth ic caten, .no noi till after the flood; fo that many are of »pinion, the fathers before the flood did.cat no-manner of leda ; and it is not improbable that this was one reafon of heir living fo very long, nothing more conducing to health ind long life than an ascetic diet ; that is, a diet of fruits, ODls. and herbs; honey, oil, & co without feth of fish.

The firn iime we read that God gave. to man a licence to cat fleih, was after the food, when he blessed. Nuah and his fons, saying unto them, Be fruitful and multiply, and replenish the eartb.; and the fear of you; and the dread of you shall be upon every beart of the earth, and upon every fowl of the air, upon all-thas moveth upon the earth, and upon the fishes of the sea, into your hands are they deli.. vered. Every creature tbat liveth hall be meat for you, even as the green herb-have I given you all things; but fleth with the life thereof, which is the blood thereof, shall you not.cat. : Sa you may see, even in this first licence to eat Relh, thai mao was reArained from cating it with the blood ;, which reftraint was more particularly confirmed in the law of Moses, when the fat was also forbidden to be eaten, in these words :- Speak unto the children. of Israel, saying,. Ye Thall eat no more of fat of oxy or sheep, or of goats, & C. Lev. vii. 23. which prohibition most needs hare. regard to the quality of fat... And a little afterward, Lev. xi. 1. to the end, there is a separation made between the meats that were to be eaten, and chose that were not, be. tween the .clean and unclean beakts, birds, and fishes ; which law was strictly observed by the children of Israel throughout their generations, and so it is to this day. Now, without doubt, it was on the account of the different geod or ill qualities that resided in the flesh of these creatures, that some were forbidden, and others allowed ; and though this law was abolished by the coming of Christ, yet we find the apostles, in their council at Jerusalem, forbid the case ing of things strangled, and commanded the chriftians, to ablain from eating of blood, Acts xv. 19, 20. And in

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the lives of the apofles it is recorded, that fome of them abftained from all a-th curiag their lives : An aot only the apoltles, but other chrikiane, were abstenious, living chief; upon herbs, or the like fallegance, as Paul witnel feth in his epiftle to the Corinthians

Upon the whole matter we may conclude, That all this caution and care about the difference of meats from the beginning of the world to the food, and from the food to the giving of the Mofaic law, and from thesce to the time of the apostles of Jesus Christ, would not bave been, had there noi been some greater reason for it than barely to try men's obedience, or to furnith

them with emblems of virfue and vice, as some hold. There must be fomething in the nature of living creatures, some different qualities, that occasioned one to be forbidden, another to be allowed : And though we a:e not obliged now to keep the law of Moses, yet I cannot find upon what grounds many chrifians take the liberty to act contrary to the ordinar.ce of the apoftles of Christ, in eeting blood and things firangled.

Tender-con. I remember I have heard this point handled before by some disputants; and to this last part of your discourse it has been answered, That Jesus said, Not that which goeth into a man defileth him, but what cometh oui. And Paul says, To the pure all things are pure: And he callete the doctrine of, Touch not, tafte not, handle nol, a doctrine of worldly elements and beggarly rudiments

. Difir. But then, if the saying of Chrif be taken literally, one may venture on all manner of venomous living creatures without danger or burt. : Without doubt there is a discreet choice to be made in our dict, as to the quality of the things we eat or drink, and every one in this is left to his own conduct; and this general rule ought to be observed, That we for bear eating and drinking fuch things 24 we find by experience, or know by.common observation, to be prejudicial to bealch, impediments of virtue and devosion, ipurs to vice and passion by intoxicating the brain, heating the blood, disordering the fpirits, or by any other ways being subservient to the works of the Aeth, or the

rs of the devil: In so doing we shall do well. ?s to that saying of Paul, To the pure

it may be well retorted, that which the 1 in another place, All things are lawful

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ir me, but all things are not expedient: All things are wful for me, but I will not be brought under the power

any thing, 1 Cor. vi 12. To which he immediately bjoins these words, Meat for the belly, and the belly for eat; but the Lord will deftroy both it and theid. Now .

this coherence of the text it is plain, that he spoke in', ference io che liberty that is given to chriltians in eating; ewing, that tho' they were freed from the strict and puncal observation of the Mosaical law, according to the leto f, yet neverthelefs they were obliged, by the law of prunce and christian virtue, to make such an clection of : cats as might neither offend charity, or interfere with the and design of religion, which is, to make us more holy d pure, no more licentious and prophane. Char. Your mentioning the offence which may be given charity, by a dissolute libertinism in eating, puts me in ind of another passage of the same apoftle, where he says, meat make my brother to offend (or be scandalized) I: ill eat no desh while the world standeth, left I give scanil.co my brother, 1 Cor. viii. 13. Certainly charity is te very lower and quintesence of all christian virtues, the frcicular glory of the christian religion, and the fulfilling oth the law and the prophets. He that pretends to chrifanity and has not charity, is an infidel' in masquerade, a

y upon the faith, a religious juggler, a dead mimic of ivine life; he runs with the hard and holds with the ound; he mocks God, cheats man, and darns himself ; e is the very fink of fin, for.in him all the vices of the orld diombogue themselves as in a common emunctory.

But left I be mistaken by those that hear me give this haracter of a man that wants charity, I will explain myelf more at large, and give you a particular description of his radical virtue; I do not mean by charity, only that ranch of it whichi bears the fruit of material good works, a feeding the hungry, giving drink to the thirfly, cloathng the naked, visiting and redeeming prisoners and cap. lives, barbouring those that want a place to lay their heads la, visiting and relieving, comforting and healing the fick, and the like acts of mercy : Charity is of a far larger and more spiritual extent than all those good works amount to; nay, some of them may be performed without charity, as goou Paul witnesses, when he says, Though I below all

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