A Supplement to Knowledge and Practice, Part 2 · Chapter 4
CHAP. IV. Of Gluttony.
IN handling of this ſubject, I ſhall proceed in this Method.
1. I ſhall ſhew what Gluttony is.
2. I ſhall inquire into the cauſes of it.
3. Shall ſhew the great evil and danger of it.
4. Shall propound ſome helps and remedies againſt it.
For the Firſt. I ſhall firſt ſhew in the general what gluttony is, and then come to ſpeak more particularly of it.
Gluttony may be thus deſcribed. It is a voluntary exceſs in eating for the meer pleaſing of the appetite or ſome other carnal end. But here I muſt interpoſe three cautions.
1. The ſame quantity may be an exceſs in one that is not in another. A ſtrong and labouring man may eat a great deal more than a ſtudent or a man of a ſedentary life. Therefore the exceſs is not to be eſtimated by the quantity eaten, but by the condition of the perſon eating. Ordinarily, that is to be called and accounted exceſs, when a man to pleaſe his appetite, eateth more than is profitable and convenient for his health, or to help him on in his duty. And here that excellent rule of Ariſtotle is to be obſerved, who maketh vertue to conſiſt in the mean, or meaſure, and that diſtance from the extremes which the prudence of a prudent man determines. *Virtus conſiſtit in ea mediocritate quam vir prudens defini verit.And ſo in this caſe, the prudence of every particular man muſt determine for him what muſt be his meaſure as to eating.
2. 'Tis not all delight in meat, or pleaſing the appetite, that is a ſin, but only that which is made a mans ultimate end, and is not referred to an higher end. When the delight it ſelf is not directed to health and more alacrity in our duty towards God, and in ſerving of him.
3. A difference as to diet ought to be allowed to perſons and to times. (1.) To perſons. Some perſons may have better diet, and more coſtly than others. The ſame diet that is fit for one man is not fit for another. A great man may have thoſe ſorts of meats, which would be unfit (ordinarily) and too chargeable for a poor man. (2.) To times. Times of Thanksgiving and rejoycing may be allowed a more liberal proviſion, and large exceedings, than is convenient at other times. As we ſee our Saviour at a Wedding in Cana in Galilee turned water into wine, that the gueſts on ſuch a day of chearfulneſs and rejoycing, might have a more plentiful proviſion. Yet temperance is then alſo to be obſerved, exceſs being never allowable, but alwayes to be avoided. Having thus ſpoken of Gluttony in the general, I come now to ſhew more particularly wherein it conſiſts?
1. 'Tis ſometimes an exceſs in quantity, when more is eaten than is meet and fit, or than the ſtomach can well carry off or digeſt. And ſo by imperfect concoction abundance of crudities and vitious humors are bred, which prepare and diſpoſe the body to ſickneſſes.
2. Sometimes in quality, when the meats that are eaten are too young, or too delicate and coſtly, and when there is too great a curioſity in dreſſing and ſaucing of them, or when ſuch meats are delighted in, which are apt and proper to excite and pamper luſt and wantonneſs, or when they are ſuch as are intended to revive the appetite after it is well ſatisfied, and needs no more.
3. Sometimes in the manner of eating. As (1.) When men eat too eagerly and with too much greedineſs, and too voracious an appetite. (2.) When they eat too often and too ſoon, before their former meal is digeſted, not allowing nature ſufficient time of concoction. And ſo much of the nature of Gluttony.
2. I come now to inquire into the cauſes of it. There are ſeveral cauſes of it.
1. An inordinate appetite, and a mind too much ſet upon Fleſh-pleaſing. They that are after the fleſh do mind the the things of the fleſh, ſayes the Apoſtle, Rom. 8.5. There are ſome who too much delight in eating and feeding, making their belly their God, like Philoxenus who wiſhed he had the neck of a Crane that he might have the longer delight in ſwallowing, and taſting his meat and drink. Theſe people ſhould remember, that the fleſh is one of the enemies they are engaged by their baptiſm to fight againſt, and therefore ſhould not pamper it unto wantonneſs.
2. Want of due underſtanding what is truly conducing to health, and to the furthering of us in our duty towards God and man. A decaying body ought carefully to be ſupported, but an unruly body ought carefully to be ſubdued. And they that do not duly conſider their own conſtitution and what is the duty incumbent upon them in reference to their particular Temper and the ſtate of their bodies, will be apt to erre in this matter.
3. Making appetite the rule and meaſure of our eating and drinking, whereas appetite was given to us to make that grateful to us which reaſon bids us to eat, and not to be our meaſure. Many a mans appetite is ſtronger than his concoction, and many healthful people have an appetite to more than they ought to eat, or than nature can well digeſt. We ſee in Swine and many greedy Children, that they would many times even kill themſelves with eating, if they had not the reaſon of others to govern them. Appetite therefore is not to be our rule either for quantity or quality of meats, but reaſon in this (as in other things) is to be our guide and governor. When reaſon hath nothing againſt it, then appetite ſheweth what is moſt agreeable to nature and what the Stomach is like beſt to cloſe with and digeſt. But God hath given us reaſon as well as appetite, and though (as the common ſaying is)*Venter non habet aures. the belly and the appetite hath no ears, yet reaſon ſhould make them hear, yea and obey too.
4. The exceeding deliciouſneſs and pleaſantneſs of ſome meats tempts the appetite to deſire more than nature requires. So the quality oftentimes tempts and invites to an exceſs in quantity.
5. The evil cuſtom of urging and importuning others to eat more than they have a deſire unto. This is many times a great cauſe of Gluttony. We are all more prone to exceed than to fall ſhort, and we need no incitation to eat, our own appetite is apt to incite us too much. But many people think it a piece of civility to urge, importune, and almoſt force their friends to eat, though they will not urge them, in the like kind to drink more than they have a mind unto. And ſo much of the cauſes of Gluttony.
3. I come now to the third thing I propounded to ſpeak to, namely, the great evil and danger of this ſin. And this I ſhall ſhew in ſundry particulars.
1. 'Tis a great enemy to the Body. Plures gula*Quicquid avium volitat, quicquid piſ…ium natat, quicquid ferarum diſcurrit, noſtris ſepelitur ventribus. Sen. quam gladius. The throat hath killed more than the ſword. Many men dig their graves with their teeth, and dye becauſe they put not the knife to the throat. (a)Prov. 23.1. Pone cu…trum i. e. modum adhibe gulae tuae, eamque velut cultro gutturi infixo, refraena. Menech.How hard ſoever it hath gone with ſome people in the World at ſome particular times, yet more have been killed by their own Gluttony than ever were ſtarved to death through want. It may well be ſuppoſed that a little more than half the quantity of meat and drink which many people take, would afford them as laſting and as healthful a ſtate of body as the over meaſure they ordinarily uſe. Intemperate men are Valetudinis ſuae proditores (as he ſaid) betrayers of their own health. For Gluttony though it kills not ſuddenly, yet it doth it ſurely and certainly like the Dropſie, of which 'tis ſaid, it killeth as it filleth, that is, by degrees and inſenſibly. Gluttony fills the body with crudities which are the root of moſt ſickneſſes. There are few diſeaſes but are the effects of Gluttony, or exceſs in drinking; 'tis exceſs that commonly breeds them, and layes the matter and foundation of them. And if this were well underſtood, I wonder that wicked men if they do not believe a life to come, yet ſhould not be affraid of ſhortning this their preſent life by their intemperance.
2. 'Tis a great enemy to the mind, and to all the exerciſes, operations and imployments of it, both religious and civil. It makes men heavy, drouſie, dull and ſhathfull. The body ought to be the inſtrument of the Soul in the ſervice of God. But Gluttony makes it a clog to the Soul, and exceedingly indiſpoſes it for the duties we owe either to God or man.
3. Gluttony is a great ſymptom of a carnal mind, and a carnal mind is enmity againſt God, as the Apoſtle tells us, Rom. 8.7. And that which oppoſes God is ſure to be deſtroy'd. And the ſpirit of God further aſſures us (at the thirteenth verſe of that Chapter, that they that live after the fleſh ſhall dye, and that not only a temporal death, (but except they be converted) an eternal death alſo.
4. It breeds luſt and furthers the power of concupiſcence. As dunging the ground makes it fruitful, eſpecially in weeds, ſo Gluttony fills the mind with the weeds of filthy thoughts, filthy deſires and inclinations, and thence come filthy words, and filthy actions. He therefore that feeds his body high, does plainly and evidently pamper his enemy, but he that beats down his body and keeps it in ſubjection, as the Apoſtle ſpeaks, 2 Cor. 9.27. by faſting and abſtinence, takes a right courſe to mortifie the luſts of the Fleſh.
5. 'Tis a ſhameful abuſe of Gods good creatures which are given us for our uſe. Would you not think thoſe men exceeding blameworthy, who ſhould take good and wholſome meat and throw it into the channel or ſink, Gluttons by their great exceſs do that which is much worſe. For they not only abuſe Gods good creatures by their ex…eſs and riot, but they thereby hurt their own bodies alſo.
6. 'Tis a moſt ungrateful ſin. It carries Gods good proviſions over to his enemy, even to the ſtrengthning of fleſhly luſts, and turneth them all againſt the giver of them. Is it not a horrible disingenuous thing ſo to provoke and diſhonour God with his own mercies? Pride, Idleneſs, fullneſs of Bread, and hard-heartedneſs to the poor were the provoking ſins of Sodom, Ezek. 16 49.
7. 'Tis a kind of idolatry to mind the belly inordinately. The Apoſtle tells us of ſome, Phil. 3.19. whoſe belly was their God. And ſuch perſons worſhip a craving God that will not let them alone except they ſerve him.
8. A gluttonous appetite maketh our very table become a ſnare to us, Deut. 6.11, 12. When thou haſt eaten and art full, then beware leſt thou forget thy God. How apt are people at a full table to offend with their teeth yea and with their tongues alſo. The table of a Glutton is uſually a ſnare not only to his body but to his ſoul.
9. 'Tis a time-waſting ſin. Long ſitting at meals and feaſts how much precious time doth it devour, which ſhould be better imployed?
10. 'Tis a coſtly expenſive ſin. It overthrows and waſts many a mans eſtate. How great a part of the riches of many Kingdoms are ſpent in riot, exceſs and luxury. God threatens, Prov. 23.20. That the glutton ſhall come to poverty: And ſo it very frequently happens.
11. It hinders mercy and liberality and relief of the poor. For frugality is the purſe-bearer to Charity. The Prodigal Houſe-keeper is not uſually the moſt charitable to the poor. True and prude…t hoſpitality is one thing, and prodigal houſe-keeping is another. They that ſpend ſo much upon their own bellies, ſeldom are ſo charitable to the poor as they might and ought to be.
12. Gluttony is alwayes a great crime, but much more heinous in times of publick calamity, and when the people of God are under great afflictions. See what God ſayes by the Prophet, Amos 6.1, 4, 5, 6. Wo to them that are at eaſe in Zion, who lye upon beds of Ivory, and ſtretch themſelves upon their couches, and eat the Lambs out of the Flock and Calves out of the ſtall. That chaunt to the ſound of the viol, and invent to themſelves inſtruments of muſick; that drink wine in bowls, and anoint themſelves with the chief oyntments, but they are not grieved for the affliction of Joſeph. Obſerve alſo what God ſaith by the Prophet Iſaias, Chap. 22. Verſe 12.13, 14, And in that day did the Lord God of Hoſts call to weeping and to mourning and to baldneſs and to girding with ſack-cloath, and behold joy and gladneſs, ſlaying Oxen and killing Sheep, eating fleſh and drinking wine, (let us eat and drink, for to morrow we ſhall dye;) And it was revealed in mine ears by the Lord of Hoſts, ſurely this iniquity ſhall not be purged from you till ye dy…, ſaith the Lord.
Laſtly. The greatneſs of this ſin may appear in this, that it is ſo often and ſo frequently committed. Gods own people I ſuppoſe are not often tempted and overcome by drunkenneſs or uncleanneſs, but let them take heed of Gluttony. For this ſin is apt to ſteal upon people before they are aware. 'Tis a ſin that is apt to incorporate it felf with our appetite and deſire of eating for the preſervation of our health. Our corrupt nature is as prone to exceſs in this kind as any other, and therefore we had need be the more watchful againſt it. And ſo much of the great evil and danger of this Sin.
4. I come now in the laſt place to preſcribe ſome, helps and remedies againſt it.
1. Look upon all your food as given you by God. Receive it as from his hand, and beg his bleſſing upon it. And remember the Apoſtles rule, whether ye eat or drink or whatever you do, do all to the glory of God. And if you have Gods glory in your eye, it will be a great means to keep you from intemperance in this kind.
2. Labour to mortifie and ſubdue the irregular inclinations and deſires of the fleſh. What a horrible thing is it that a mans heart ſhould be ſet upon the pleaſing of his belly? They that are true Chriſtians ought to crucifie the fleſh with its affections and luſts.
3. Remember how the firſt ſin came into the World by eating. O ſin not as our firſt Parents did by an inordinate pleaſing of your appetite.
4. Check your appetite and reſolve, that ſhall not be ſatisfied to the full. Be affraid of ſinful exceſs. The Apoſtle ſpeaks of ſome, Jude verſe. 12. that did eat without fear. A man that would be temperate in this kind, muſt be watchful over himſelf, and muſt exerciſe ſome authority over his appetite. For the belly is a Brute that commonly hath its ears ſtopt to Scripture or reaſon.
5. Uſe all ſenſual delights in ſubſerviency unto as means to their right end, namely, to make you more thankful, more fit, and more chearful in the ſervice of God.
6. Labour to underſtand well what is moſt conducing to your health, and let that be the ordinary rule and meaſure of your diet both for quantity and quality. Man in endued with reaſon as well as appetite; and reaſon, if we will liſten to it, will tell us that our health is more to be regarded than our appetite. God alloweth us that which is moſt for our health, and forbiddeth us nothing but that which will hurt us. God would have us temperate, that a healthful body may be ſerviceable to our Souls in our Maſters work. The common rule that moſt people do go by in cating is their appetite. They think they muſt eat as they have appetite, and if they could eat more with an appetite and not be ſick after it, they think they have not been guilty of Gluttony and exceſs. Mr. Baxter (who is not only a learned Divine but a skilful Phyſitian alſo) writing about this ſin of Gluttony and the frequency of it [in his caſes of conſcience pag. 378.] Conjectures that moſt ſorts of people do uſually offend herein, and that particularly labouring people do ordinarily eat near a fourth part more than they need; that Shop-keepers, and perſons of eaſier Trades near a third part; that voluptuous Gentlemen and their attendants do often exceed near half; and that the children of ſuch Parents as govern not their appetites (but let them eat and drink as often and as much as they will) do uſually exceed above half, and thereby lay the foundation of the miſeries and diſeaſes of their whole life after. And therefore he judges that children ſhould be taught betimes ſome common and neceſſary precepts about their diet, and what tends to health and prolonging their life, and what to ſickneſs and death; and that theſe principles ſhould be inſtilled into them with other moral precepts, in the books that they firſt learn. For 'tis certain that none love ſickneſs and death, but all love health and life. And therefore thoſe whom the fear of God doth not reſtrain from this kind of exceſs, may poſſibly be reſtrained from it through the fear of ſickneſs and death. But alaſs! few grown people, much leſs children, have any conſiderable knowledge what meaſure is beſt for them to uſe, but the common though deceitful rule they go by, is their appetite.
7. Sit not too long at meals. For by that means people are tempted to eat a little and a little more, and ſo at laſt they fall into exceſs.
8. Do not over perſwade and importune others to eat more than they have a mind to, notwithſtanding it is counted ſo great a piece of civility ſo to do. We think them highly culpable who urge people to drink more than is fit for them, why then ſhould we tempt people to eat more than they judge conducing to their health?
9. Look upon the practice of the ancient Chriſtians, thoſe great patterns of Abſtinence. They were much in faſting and prayer, and ſtrangers to Gluttony and exceſs. Nay among the Heathens themſelves we may find ſome great examples of temperance in this kind. We read of the Platonick Suppers that were frugal and learned. They cared not ſo much to fill the bellies as the minds of their Gueſts. Their meat was good and ſufficient but their diſcourſe better. We read alſo what Socrates ſaid to his friends at his moderate Supper, If ye be vertuous this will ſuffice? If ye be not, ye are not worthy of this? And we read of ſome famous men of old who to divert and keep them from intemperance in this kind, uſed to have ſome good Book read to them at their Tables, that minding what was read might make them leſs mind their appetite. This is reported particularly of Pomponius Atticus, and Carolus Magnus, and this cuſtome came afterwards into Colledges and Religious houſes, and is obſerved in ſome of them at this day.
10. Go ſometime into the houſes of the Poor, and ſee what mean ſare and proviſions they live upon. The very ſight of a poor mans diet now and then, methinks (in all likelihood) ſhould do a voluptuous Glutton good. Seeing affecteth more than hear-ſay.
11. Yet after all that hath been ſaid, take heed of running into the contrary extream, place not more Religion in external abſtinence and faſtings than you ought to do. Do not think that abſtaining from fleſh on ſuch and ſuch dayes, and glutting your ſelves with fiſh or other delightful meats is pleaſing to God or acceptable in his ſight. Neither think that abſtinence from meats will prove you holy without abſtinence from ſin. Where hath God required of you that you muſt eat no Fleſh for forty dayes together at one time of the year, or for two or three dayes in a week? God hath indeed injoyned us temperance at all times. And every one ſhould duly conſider his own conſtitution and temper, and how far either eating or faſting may be a help and furtherance to him in his duty towards God, and ſo (without raiſing perplexing ſcruples to himſelf) make uſe of them accordingly.