_Answ._ Yes, we see by certain experience, that most men know not when they have enough, and do exceed when they think they do not. There is not one of many, but is much more prone to exceed, than to come short, and abundance sin in excess, for one that sinneth by defect: and is sin so small a matter with you, that you will lay snares before men, and then say, They may take heed? So men may choose whether they will go into a whore-house, and yet the pope doth scarce deal honestly to license them at Rome; much less is it well to prepare them, and invite men to them. Will you excuse the devil for tempting Eve with the forbidden fruit, because she might choose whether she would meddle with it? What doth that on your table, which is purposely cooked to the tempting of the appetite, and is fitted to draw men to gulosity and excess, and is no way needful? "Woe to him that layeth a stumblingblock before the blind!" "Let no man put a stumblingblock in his brother's way." It is the wicked's curse, "Let their table be made a snare, and a trap, and a stumblingblock." And it was Balaam's sin, that he taught Balak to tempt Israel, or lay a stumblingblock before them.[428]
_Direct._ IX. Resolve to bestow the cost of such superfluities upon the poor, or some other charitable use; that so it become not a sacrifice to the belly. Let the greatest and needfullest uses be first served; it is no time for you to be glutting your appetites, and wallowing in excess, when any (yea, so many) about you, do want even clothes and bread. If you do thus lay out all upon the poor, which you spare from feeding your own and other men's excess, then none can say that your sparing is through covetous niggardice; and so that reproach is taken off. The price of one feast will buy bread for a great many poor people. It is small thanks to you to give to the poor some leavings, when your bellies are first glutted with as much as the appetite desired: this costeth you nothing: a swine will leave that to another which he cannot eat. But if you will a little pinch your flesh, or deny yourselves, and live more sparingly and thriftily, that you may have the more to give to the poor, this is commendable indeed.
_Direct._ X. Do not over-persuade any to eat when there is no need, but rather help one another against running into excess; by seasonable discourses of the sinfulness of gluttony, and of the excellency of abstinence, and by friendly watchings over and warning one another. Satan and the flesh, and its unavoidable baits, are temptation strong enough; we need not by unhappy kindness to add more.
_Direct._ XI. When you feel your appetites eager, against reason and conscience, check them, and resolve that they shall not be pleased. Unresolvedness keepeth up the temptation; if you would but resolve once, you would be quiet: but when the devil findeth you yielding, or wavering, or unresolved, he will never give you rest: Prov. xxiii. 1-3, "When thou sittest to eat with a ruler, consider diligently what is before thee, and put a knife to thy throat if thou be a man given to appetite: be not desirous of his dainties, for they are deceitful meat." The words translated, "if thou be a man given to appetite," (agreeable to the Septuagint and the Arabic,) are translated by Montanus, and in the vulgar Latin, and the Chaldee Paraphrase, if thou have the power of thy own soul, or be master of thy soul, _Compos animæ_, show that thou art master of thyself by abstinence. Instead of, "put a knife to thy throat," that is, threaten thyself into abstinence, the Syriac and divers expositors translate it, Thou dost, or, lest thou dost put a knife to thy throat, that is, Thou art as bad as cutting thy throat; or destroying thyself, when thou art gluttonously feeding thyself. Keep up resolution and the power of reason.