A Chain of Graces Drawn Out for Reformation of Manners, Tract · Chapter 5
CHAP. V. Of Temperance.
ANd to your knowledge, Temperance. Hitherto hauehave we ſeene the Apoſtles care to hauehave vsus furniſhed with ſuch Graces as may fit vsus to be conuerſant circa bonum, about doing of good. Now becauſe there be many ſnares, and gins, and baits laid for vsus by Satan eueryevery day, who labours to make vsus ſin in eueryevery thing wee hauehave occaſion to meddle with: yea in our very meats and drinkes, and lawfull recreations; and becauſe it is not enough to hauehave virtue to doe good, and knowledge to doe it well, vnleſſe withall we ſet a ſtrong guard vponupon our affections, & appetites, that they breake not out vntounto the deſiring or vſing either of things ſimply euill in themſelues at all; or of things lawfull, immoderately: therefore he exhorts, Adde to your Knowledge Temperance. A virtue in ſo high account with very heathens, that they made it one of their foure Cardinals, which differed as much as virtue and vice, from thoſe of Rome.
In the opening of this Virtue, I muſt follow my former method, 1. To diſtinguiſh, and then, 2. deſcribe it.
Temperance is taken ſometimes in a large ſenſe, and ſomtimes more ſtrictly.
1. The ſeuerall acceptations of Temperance.It is taken ſometimes in a large ſenſe for the obſeruing and keeping a due order, proportion, and meaſure in all humane actions. Eſt modus in rebus, &c. And this anſweres to two Hebrew words foreign which is but twice vſed in all the Scripture, and in the iudgement of S. Hierome, ſignifies the placing of a thing in due place and order uHieron. in Eſay 5.17. paſcentur agni iuxta ordinem ſuum.: and foreign but once vſed, which imports a mixing of liquors, as of water and wine, to temper and qualifie them *Can. 7.2.: teaching vsus to temper the violence of our paſſions, with ſtayed reaſon, and ſolid iudgement, and ſo obſerue a due proportion in eueryevery thing xEccl. 7.16.we doe.
2. It is vſed ſomtimes ſtrictly for an ouer-ruling and gouerning of the appetite, affections and paſſions, in the deſiring, or vſing deſirable pleaſing things. And ſo againe it is taken, either 1. For an vtter abſtaining from things that in themſelues are euill y1 Cor. 7.9. 1 Pet. 2.11.: Or 2. for moderating the appetite and affections in vſe or deſire of lawfull things; leſt by exceſſe we abuſe them, and make them euill vntounto vsus zPro. 23.20.For, as Bernard grauely; Etiam in bonis immoderatum aliquid non de bet eſſe &c. Bona autem immoderato vſu noxia efficiantur, omnis enim nimiet as in vitium deputatur, &c aBern. de modo bene viu. ſer. 63.. Euen in things that be good, there muſt bee no immoderacy. Good things, by immoderate vſe, become euill, and all exceſſe is vice.
This temperance is ſet forth in Scripture by two words. 1. foreign, vſually tranſlated Sobriety bActs 26.25.. And 2. foreign, ordinarily rendred, Temperance cActs 24.26. Gal. 5.23.. Theſe two, in ſtrictneſſe of ſpeech, are ſometimes diſtinguiſhed dTit. 1.8. foreign.: yet the difference is not materiall, nor alwaies obſerued. They differ only in reſpect of the cauſe. For Sophroſunee ſignifies a moderation ex iudicio rationis eforeign., out of the iudgement of reaſon. foreign, from foreign, ſignifies a moderating of the appetite by maine force, & ſtrength. They both produce the ſame effect; but the one by policie, the other by ſtrength. And this latter is the word our Apoſtle vſeth in this place; which word by our Tranſlators is eueryevery where rendred Temperance: howbeit in other Authors, it is vſed more to note a totall abſtinence from things euill, then moderation in things not wholly to bee abſtained from. But I ſuppoſe the Tranſlators had chiefe reference to the proper force of the word, which being compared with the beſt definitions of Temperance, giuen by Diuines, doth well afford this expoſition. For ſo Auſtin ſpeaking of Temperance, cals it an affection compelling and curbing the appetite from thoſe things which are deſired in an euill manner fAuſtin. Temperantia eſt affectio coerceus & cohibens appetitum ab his quae turpiter appetuntur. lib. 1. de grat. & lib. arb. ca. 13.. Another cals it, A Dominion of Reaſon ouer luſt. A third, termes it a fortification of the ſuperiour faculties, againſt the inferiour ſenſualities gGerſon. par. 4. deſcrip. term. in Theol. vtil.. All which deſcriptions doe ſhew a kinde of power and maine force neceſſary vntounto Temperance; and therefore the word is well rendred by our Tranſlators.
Before I come to the doctrine, it will be neceſſary to ſet downe the ſeuerall ſorts, and parts of Temperance, and other particular virtues that border and depend vponupon it. The Schooles in ſpeaking of it, conſider, 1. the Conditions neceſſarily required, without which Temperance cannot be compleat; and theſe they call, Integrall parts. 2. The ſeuerall Species, or ſorts of Temperance, diſtinguiſh't by the obiect; and theſe they call Subiectiue parts. 3. The Particular virtues that hauehave neere affinity with, and dependance vponupon Temperance, as the Suburbes vponupon a Citie; which are as leſſe principall parts in reſpect of the Principall; and theſe they terme Potentiall parts.
The Integrall parts of it, Partes Integrales.which are as it were the Midwife helping to bring forth Temperance vntounto act, are two; honeſtas, & verecundia. 1. Honeſty, which preſerues a decorum, or comelineſſe ſutable to the excellency of mans nature, void of all obſcenity and filthineſſe. And this is Radically in the will, but declares it ſelfe ſignificatiuè in the outward conuerſation hAquin. 2.2. q. 145.. To this purpoſe is that of Iſidor, Honeſtas quaſi honoris ſtatus iJſidor. Etymolog. lib. 10. …. H.. Honeſty is as much as a ſtate of honour, becauſe it containes a man within thoſe bounds, that become his honour. Ʋerecundia, commendable baſhfulneſſe, is a feare of committing any filthy thing derogatory to mans excellency kAquin. 2.2. q. 144. art. 2.. Theſe two are ſo neceſſary vntounto Temperance, that without theſe, no man will be temperate.
The Subiectiue Parts of Temperance, Partes Subiectiuae.muſt be diſtinguiſht by the ſeuerall ſorts of Obiects which Temperance is exerciſed about. Theſe may be reduced to two kindes, viz. Alimentary and Procreatory.
1. Alimentary obiects are Meates and Drinkes, about which when Temperance is exerciſed, it hath two parts; Abſtinence and Sobrietie. Abſtinence ſtrictly taken is that which moderateth our appetite in deſiring of meats cauſing an abſtaining from all exceſſe lEccluſ. 31.16.. Sobriety in the ſtricteſt ſenſe is oppoſed to drunkenneſſe, and moderateth our appetites in drinking m1 Theſ. 5.7, 8., ſobrius quaſi briam ſeruans, ſaith Aquinas, a ſober man is he that keepeth meaſure nHeſt. 1.8..
2. Procreatory obiects, are carnall copulation, and all incendiaries and incitements to it: about which Temperance being exerciſed, is called by three names, viz. 1. Chaſtitie, which is an abſtaining from all vnlawful deſire, or vſe of the act of copulation, whereby fornication betweene ſingle perſons, or adultery betweene maried perſons might be committed oTit. 2.5.. 2. Continency, which moderateth maried perſons, in the lawfull vſe of the mariage bed p1 Cor. 7.5.. 3. Pudicitia, or a modeſt ſhame cauſing perſons to moderate themſelues in all outward geſtures and actions of complement, and familiarity, which ſauour of laſciuiouſneſſe, and beaſtly luſt q1 Tim. 3.2.. This laſt doth not differ in the kinde, but onelyonly modo, in the manner, from chaſtitie rAquin. 2.2 Q. 151. ar. 4..
The Potentiall Parts of Temperance that border on it, Partes Potentiales. Greg. de valent. com. 3. in Aquin. diſput. 9. quaeſt: 1. punct. 2.are many; but chiefly, theſe.
1. Continency, (taken in a larger ſenſe then before it was) which ſuppreſſeth all exorbitant affections and paſſions of the ſoule, to keepe vsus from all exceſſe.
2. Manſuetude, or mildnes, which moderateth the paſſions in caſes of wrath, and reuenge.
3. Clemency, which mitigateth the extremity of law in the inflictions of puniſhments.
4. Modeſty, which ordereth the gate, & geſtures of the body, ſo as they diſcouer not any lightneſſe or looſeneſſe on the one hand, or too imperious ſtatelineſſe, and diſdainfull neglect of others, on the other ſide.
5. Humility, this is a grace that pulleth downe all inward proud thoughts and high conceits, and tempereth our ſpeeches, and behauiour outwardly, that it may no way declare pride, audacious perking, arrogant aſſuming, or ambitious climbing: it omitteth nothing that deſerueth honour, ſo farre, as wilfully to neglect any duty, that tends vntounto it: if that duty come within the calling of a man thus humble, who ſtudies rather to bee honourable then honoured.
6. Studioſity, Graecè foreign, which moderateth our inquiſitiue humour; admitting diligence, but excluding tickling curioſity, and naturall buſineſſe in things impertinent, or aboue our reach.
7. Eutrapelia, or vrbanity, which giues a lawfull and timely liberry, but yet obſerues a moderation in the vſe of ſports, and honeſt recreations.
8. Parſimony, or frugality, which moderateth vsus in the matter of expences for the backe or belly, or other delights about vsus: ſo as wee neither laſh out beyond the compaſſe of our ability & callings, nor yet with-hold more then is meet, out of couetouſneſſe, or too much neglect of our ſelues becomming baſe or naſty.
This is the ſumme of all School-learning touching Temperance. How Temperance is to be taken in this Text.Now it is high time to know how Temperance is taken in our preſent Text. And firſt it is apparent that he ſpeakes not of Temperance in the largeſt ſenſe; becauſe, that, is no ſpeciall virtue, but a common quality of all other Morall virtues, to auoid extremes in eueryevery humane action; whereas here the Apoſtle preſſeth Temperance as a ſpeciall virtue diſtinguiſhed from others. Secondly, it cannot bee taken for that particular ability of moderating the paſſions of griefe and anger, for this belongs to Patience, which alſo is diſtinguiſhed from Temperance in this preſent place. Thirdly, therefore it muſt needs bee meant of Temperance ſtrictly taken for reſtraining the Concupiſcible facultie, from vnlawfull deſiring of euill things, and from immoderate deſiring or vſing of things lawfull, which are the proper obiects of thoſe two ſenſes, Taſting and Touching. This being ſo; hence we may obſerue this point.
It is the duty of Chriſtians to get ſo much power ouer their appetites, Obſeru. as vtterly to abſtaine from things vnlawfull, and to moderate themſelues both in deſire and vſe of lawfull things, free from all exceſſe. 1. Care muſt bee taken for an vtter abſtinence from all things, that in themſelues are euill, as fornication, vncleanneſſe, and all manner of euill concupiſence uCol. 3.5. 1 Pet. 2.11.: yea all appearance of euill *1 Theſſ. 5.22.. 2. We muſt get power ouer our ſelues in the deſire and vſe of lawfull things, as namely of meats, and drinkes xPro. 23.20, 21., the marriage bed y1 Cor 7.5., ſleepe zPro. 20.13., mirth aEccl. 3.3, 4., recreations, and ſuch like: all which in their kinde are lawfull and good bEccleſ. 5.18, 19., ſo we obſerue due meaſure and time in the vſing of them. The meaſure muſt be ſutable to our abilities and callings; ſo as wee neither impaire our health, waſte our eſtates, neglect or exceed our callings, offend the godly, or forget God in our feaſts and delights cIſay 5.12. Amos 6.. For then our eating is gluttony; our mirth, madneſſe; dEccl. 2.2.; our pleaſures, luxury; & our liberty, libertiniſme eGal. 5.. The time muſt alſo be ſeaſonable, to eueryevery thing there is a ſeaſon fEccleſ. 2.1., the times of affliction gEccl. 7.14., and common calamities hAmos 6.5, 6, 7., are not for feaſting, but humiliation iIer. 6.26.and faſting, at which times non eſt tēperantia in ſolis reſecandis ſuperfluis, eſt & in admittendis neceſſarijs kBern. de Conſid. ad Eugen. lib. 1. cap. 8., temperance muſt not only cut off ſuperfluities, but be ſparing euen in admitting of neceſſaries, becauſe there is a time to mourne and weepe, as well as to laugh and ſing. Good Vriah would not ſo much as take vp his lodging in his owne houſe when Iſrael was in the field l2 Sam. 11.11., although hee was ſent for, and required by the King himſelfe to doe it.
The reaſon hereof is not more plaine then weighty; becauſe Temperance is the only preſeruatiue of mans excellency and glory, by which he is differenced from beaſts. For the excellency of a man conſiſteth in reaſon and iudgement, to know what is good, and enough for him, and to containe himſelfe within his proper compaſſe, not ſuffering beaſtly intemperance to take hold of him; which if he doe not, he makes himſelfe a beaſt, and brings a reproach vponupon the whole nature of mankinde, in that hee is able to gouerne his appetite no better then a beaſt, which hath not vnderſtanding to know what is ſufficient. Therefore Ariſtotle tearmes intemperance a childiſh vice mEthic 3. c. vlt., becauſe no man, whoſe yeeres ſhould bring him more diſcretion, ſhould bee ſo vnmanly: by meanes whereof it becomes alſo vitium maxime exprobrabile nAquin. 2.2. q. 142. art. 4. ex Criſt. in 3. Ethic. c. 10., a moſt diſgracefull vice, that any man of any wiſedome ſhould account to bee the greateſt reproach that can befall him, it being ſo contrary to his honour, in what hee knowes naturally, as a bruit beaſt to corrupt himſelfe o. Nature taught meere Heathens to adore Temperance; for auoiding whereof, they vſed to picture an hand, holding and offering a Bridle to the beholders, as an Embleme of Temperance, to put them in minde of moderation in all their ſeaſts and meetings.
This yeelds a ground of iuſt and ſharpe reproofe of the great intemperance of our preſent age, Vſe 1 throughout all things men meddle with: for the waſhing away whereof a Fountaine of teares would not ſuffice. If wee caſt our eyes into any corner of the World, what horrible Gluttony and Drunkenneſſe may wee behold! doe not many make ſhameful ſpewing (which the Lord once threatned as a fearefull Curſe) to be their glory pHab. 2.16.? that wretched Heliogabalus whom Hiſtories make odious to all Generations, is now become the only patterne for our imitation. How men do ſtriue to outgoe each other in ſwiniſh luxury! All prouocations to exceſſiue eating and drinking, which Chryſoſtome once called the Tyrant of the belly, and thought the name of deuill was far too good for him that tooke a pleaſure in it, is now the only faſhion qChryſoſt. in Orati. hom. 4.. We may now ſay of many of our times, that they hauehave not ſo much temperance themſelues as they teach their Dogges. If they keepe a kennell of Hounds, how carefull will they be to diet them and keepe them empty, that they may follow their chaſe the better when they come into the field to hunt. Whereas all the while themſelues like greedy Cormorants, and deuouring Beares ingurgitate as if their throates were whirle-pooles, and their panches bottomeleſſe. Neuer conſidering that their very doggs ſhall one day riſe vp in iudgement, and condemne them for their foule intemperance.
The like complaint may be made (although in vaine) againſt the hideous ſwarme of beaſtly fornicators, and vncleane adulterers, whoſe only glory is in helliſh Sodomy. What care they who knowes their filthy fleſhly pollutions, and abominations, which they commit with ſhameleſſe glory, in them? Yea many times the ſacred bond of Conſangainity and neere affinity is made a meanes of moſt inceſtuous villany; and kinred is a Cloake for many a filthy inceſt to goe without ſuſpition. How true is that of that laſciuious Poet rOuid. Metamorph. li. 9.?
Dulcia fraterno ſub nomine furta tegemus;
Eſt mihi libertas tecum ſecretè loquendi,
Et damus amplexus, & iungimus oſculacoram.
Quantum eſt quod deſit?
Doe theſe men beleeue that once the Lord did waſh the filth of Sodome with an ouerflowing floud of greedy gaſtly fire? and that hee ſtill reſerues an euerlaſting monument of that his burning vengeance, for all deuilliſh and luxurious beaſts to looke vponupon with trembling horror and deepe aſtoniſhment? Doe they conſider that euer-famous-fearefull-vniuerſall deluge, that made the carkaſſes of all mankind, (only eight perſons excepted) to float vponupon the raging waters, and ſent their ſoules to frie in hell for euer, for that intemperance which now men wallow in? Nay doe they thinke of that deuouring fire that all this world muſt feele, to purge it from that filthineſſe which they hauehave caſt vponupon it?
Is not the plague begun on many already? Doe we not ſee daily ſpectacles of heauy vengeance vponupon ſome, that are brought to a morſell of bread? on others, that following drunkenneſſe and riot, doe often meet with deſperate concluſions of their filthy daies? Yea many times their very ſinnes become their bloudy executioners. And yet for all this, we may ſtill complaine, that moſt tables are full of vomit and filthineſſe, ſo that there is ſcarce any place cleane ſEſay 28.8.. All Gods iudgements will doe men no good. All the admonitions and inſtructions we ſeeke to loade them with, will no more worke them to repentance, then perſwaſions and treaties of peace, the old Athenians to lay downe armes, till all their feathers were pulled off their backs; as one once noted of them. Nothing will warne a voluptuous man; no not thoſe dangerous and queaſie ſurfets, that daily threaten to ſend him packing to his place in hell.
But woe, and double woe to ſuch debauched Monſters; a heauy doome ſhall one day light vponupon them. Let them goe on; ſince they will not ſtay. Let them doe all they can to proue themſelues Egyptiar. Caterpillers, that labour to exhauſt whole Common-wealths of all their coyne and treaſure. Their day is comming wherein they ſhall be ſmitten with great diſtreſſe; and ſhall crie out, who among vsus ſhall dwell with deuouring fire, and who among vsus ſhall dwell with euerlaſting burnings tEſa. 33.34.! And this muſt needs bee ſo, becauſe for ſuch things ſake comes the wrath of God vponupon the children of diſobedience: and vponupon theſe eſpecially, who are monſters of men, the ſhame of nature, the companions of beaſts, the hatred of God, the ſcumme of the world, raging waues of the ſea foming out their owne ſhame, to whom is reſerued the blackneſſe of darkneſſe for euer.
But I muſt leaue theſe ſwine, and come to the direction that this point affords.
Hence may wee take inſtruction how to behaue our ſelues in vſe of lawfull things. Vſe 2 Temperance doth not make men Stoicks, but teach them to vſe Gods bleſſings without abuſe. Vſe them we may, becauſe they are our portion in this world; but exceede wee may not, becauſe they were giuen vsus to honour God, by our enioying and vſing of them. Temperance doth not plucke vp Appetite, and naturall deſires by the rootes, it onelyonly lops them when they grow too high. There is a lawfull vſe of mirth and recreations, as well as of meat and drinke: only our care muſt be to keepe to time, and meaſure. And happy is the man that knowes his times for all.
Laſtly, Vſe 3 let this ſtirre vp in vsus a continuall care to vſe all meanes to make vsus temperate in all things; becauſe it is a grace of ſo much vſe vntounto vsus. And to helpe herein, I will here ſet downe foure rules.
1. Be an humble and daily ſutor to God by prayer for this particular Virtue; and that he would enable vsus to be moderate vſers of his bleſſings uPro. 30.8, 9.. One cauſe why men commit ſo much riot in the vſe of Gods creatures, is, want of praying for the ſanctified vſe of them.
2. Sometimes we muſt humble our ſelues by faſting, beating downe our bodies, and keeping them in ſubiection *1 Cor. 9. vlt., inuring our ſelues to know how to be hungry, as well as full xPhil. 4.12.. Sometimes the gluttons prouerbe proues too true: Two hungry meales make the third a glutton. But this comes to paſſe in men that doe not faſt out of any reſpect or conſcience of this grace of temperance, but for other ends, and then no maruell if it produce no better fruits. He euer doth exceed that neuer curbs himſelfe in lawfull things. He that feeds himſelfe without feare of exceſſe, exceeds without ſenſe of ſinne.
3. Put a ſtrong barre vponupon all the ſenſes by which luſt entereth. The ſenſes are the doores that let in thoſe things to the appetite which makes it immoderate in meates and drinkes, and other pleaſures of the body. Therefore Salomon bids that man which is giuen to appetite to put his knife vntounto his throat yProu. 23.2: that is, looke to his ſenſes, that they bee not too much taken vp in the delightfull viewing of that abundance, and variety which is ſet before him; ſo as to prouoke him to any exceſſe. So likewiſe in the matter of luſting. A Couenant muſt be made with the eie zIob 31.1.; for adulterie creepes in by the eye into the heart, before it be committed by the body aMat. 5.28.. Thoſe perſons that care not how they let their eies wander, ſhall certainly finde their hearts polluted very often with impure luſts. It was a graue ſpeech of wiſe Pericles, to his friend Sophocles, when Sophocles called him to behold a beautifull perſon paſſing by, hee in ſtead of doing as Sophocles bade him, forbad what Sophocles did, with this ſhortnip, Praetorem Sophocle oportet non ſolum manus, ſed etiā oculos abſtinentes habere bPlut in Pericle.: A Gouernour muſt be as carefull of his eyes, as of his hands. I denie not but there is inward corruption enough, and too much, that prouokes to intemperance too often: yet this ſhould not diminiſh, but increaſe our care ouer our outward ſenſes; becauſe the obiects they looke vponupon, are as bellowes to blow vp that fire of luſt which is within vsus.
4 Bee diligent in thy Calling: Idleneſſe is the greateſt Enemy to Temperance, for it drawes a man into Company that will prouoke him; and if he be alone, it giues him liberty to meditate lewd things. The diligent man is free from temptations abroad and at home, and hath a ſpeciall bleſſing attending his diligence in the vſe & comfort of outward things. His ſleepe is ſweet, whether hee eat much or little. Men neuer goe to wracke till they begin to ſtart out of their callings. Dauid paid deare for his eaſe, and men pay deare for their idleneſſe. This drawes them into company, company into drinke, drinke into Bonds, and Bonds into beggery. And this is the iuſt iudgement of God for mens idleneſſe, and intemperance the daughter of idleneſſe. Cupid being ask't, why among ſo many he ſhot at, he neuer ſpent an Arrow vponupon Minerua? returned anſwer, that he could neuer finde her idle. The time wherein we are idle is the Deuils Market, wherein he will be ſure to open all his Packe, and it ſhall goe hard but hee will draw vsus to buy ſome commodity; this was the cauſe of that inordinate walking, taken vp by ſome in the Church of Theſſalonica: when they would not worke, then they ſoone became intemperate; and the Apoſtles courſe to bring them into order againe was this: We command and exhort them that are ſuch, by our Lord Ieſus Chriſt, that with quietneſſe they worke and eat their owne bread c2 Theſſ. 3.11..
Theſe be the foure rules wee muſt obſerue: one or two of them will not ſerue, vnleſſe we put them all in practiſe. Hee that prayes, and doth not ſometimes faſt, doth deſtroy with one hand what the other builds. He that thinkes to get temperance by prayer without his owne endeuour, lookes God ſhould worke a miracle; like the ſicke man that prayes for health without the vſe of phyſique. He that doth both theſe, and yet ſets no watch vponupon his ſenſes, is like him that leaues his doores all open, and yet thinkes that nothing will be ſtollen. And he that watcheth his ſenſes, and yet growes idle; ſuffers his thoughts within, to doe as great a miſchiefe, as his ſenſes could.