II. The causes of gluttony are these: 1. The chiefest is an inordinate appetite, together with a fleshly mind and will, which is set upon flesh-pleasing as its felicity. "They that are after the flesh do mind the things of the flesh," Rom. viii. 6, 7. This gulosity, which Clemens Alexandrinus calleth the throat devil, and the belly devil is the first cause.[398]
2. The next cause is, the want of strong reason, faith, and a spiritual appetite and mind, which should call off the glutton, and take him up with higher pleasures; even such as are more manly, and in which his real happiness doth consist. "They that are after the Spirit do mind the things of the Spirit," Rom. viii. 6. Reason alone may do something to call up a man from this felicity of a beast, (as appeareth by the philosopher's assaults upon the epicures,) but faith and love, which feast the soul with sweeter delicates, must do the cure.
3. Gluttony is much increased by use: when the appetite is used to be satisfied, it will be the more importunate and impetuous; whereas a custom of temperance maketh it easy, and makes excess a matter of no delight, but burden. I remember myself, that when I first set upon the use of Cornaro's and Lessius's diet, as it is called, (which I did for a time, for some special reasons,) it seemed a little hard for two or three days; but within a week it became a pleasure, and another sort, or more was not desirable. And I think almost all that use one dish only, and a small quantity, do find that more is a trouble and not a temptation to them: so great a matter is use (unless it be with very strong and labouring persons).
4. Idleness and want of diligence in a calling is a great cause of luxury and gluttony. Though labour cause a healthful appetite, yet it cureth a beastly, sensual mind. An idle person hath leisure to think of his guts, what to eat and what to drink, and to be longing after this and that; whereas a man that is wholly taken up in lawful business, especially such as findeth employment for the mind as well as for the body, hath no leisure for such thoughts. He that is close at his studies, or other calling, hath somewhat else to think on than his appetite.
5. Another incentive of gluttony is the pride of rich men, who, to be accounted good housekeepers, and to live at such rates as are agreeable to their grandeur, do make their houses shops of sin, and as bad as alehouses; making their tables a snare both to themselves and others, by fulness, variety, deliciousness, costliness, and curiosity of fare. It is the honour of their houses that a man may drink excessively in their cellars when he please: and that their tables have excellent provisions for gluttony, and put all that sit at them upon the trial of their temperance, whether a bait so near them, and so studiously fitted, can tempt them to break the bounds and measure which God hath set them.[399] It is a lamentable thing when such as have the rule of others, and influence on the common people, shall think their honour lieth upon their sin; yea, upon such a constant course of sinning; and shall think it a dishonour to them to live in sweet and wholesome temperance, and to see that those about them do the like. And all this is, either because they overvalue the esteem and talk of fleshly epicures, cannot bear the censure of a swine; or else because they are themselves of the same mind, and are such as glory in their shame, Phil. iii. 18, 19.