Treatise of Moral and Intellectual Virtues, Treatise on ethics · Part 2
Of TEMPERANCE.
IN the Catalogue of Virtues we have given the higheſt Seat to Fortitude according to Truth, peradventure we might Truth peradventure we might have given the precedency to Temperance, as being the Ground and Foundation, or as the Greeks call her, foreign, the Storehouſe of all Virtues. In outward Shew and Glory Fortitude outſhines the reſt; But that which enables and prepares us for all Moral Good,Temperance prepares us for all Moral Good. is in reality Temperance; upon this, as upon a ſure Baſis, the whole Building of of a good Life is erected; therefore it is very properly called foreign, as being that, which preſerves our Wits entire, and all whatſoever fits us for prudent or regular Actions.
Firſt, BY the way, we are to underſtand, that Temperance and Continence, which is a part of it, is by Moraliſts taken in a larger ſignification: When a man hath been an old Offender, hath by long Cuſtom grown familiar with wicked Practices; inſomuch that he hath loſt, as it were, all ſenſe of Sinning, or is ſuch a man, as Divines ſay, is hardened; for Hardneſs of Heart, and being given over to a reprobate Senſe, in Divinity, is the ſame with this Senſeleſneſs or Loſs of feeling in Sin, we call ſuch a one intemperate, let his Vice be what it will. So the Man that is but a young Offender, he that ſins indeed but with ſcruple and Reluctancy, him we call incontinent, let his Fault be what it will. In Liberality, he that gives, but ſore againſt his Will, we call an incontinent Giver; but ſuch a one, as laſheth out, and without any ſenſe or reaſon is unmeaſureably prodigal, we ſay, he gives intemperately.
THIS we note, that we may underſtand the Language of Moraliſts; otherwiſe Temperance is a peculiar Virtue, and hath its own peculiar Object: Temperance therefore is that Virtue, which teacheth us to keep a moderation in Meats and Drinks, which we call Abſtinence and Sobriety, contrary to which are Gluttony and Drunkenneſs: foreign; Socrates being asked from what things we ſhould chiefly abſtain; anſwered from all filthy and unlawful Pleaſures: there is a moderation therefore to be uſed in that delight, men take in the continuance of their Species, which we call Chaſtity; whoſe contrary is Luxury. All this we comprehend under the name of Temperance, which is in truth nothing elſe, but the Government of our Touch and Taſte.
NOW ſince every Virtue is converſant in the moderation of two Extremes; of the one of theſe we cannot doubt, it is ſo common, and ſo often met with; For who knows not Gluttony, and Drunkenneſs; they ſeek no ſculking Holes, but tho they are the moſt filthy and ſpotted Crimes, yet every day they dare appear in the face of the Sun. But of the other Extreme we have no Name; it being a thing ſo ſeldom ſeen for a Man to offend in the too ſparing uſe of Meat and Drinks; For few there are, that love to give themſelves away through refuſal of Meats and Drinks; or to do, as that young Man did, of whom Ficinus ſpeaks, who languiſhing of an unknown Diſtemper, and being at length told by a skilful Perſon, that there was no Remedy for him but Marriage, made choice rather to die, than to uſe the Antidote; whence it comes to paſs, that when we meet wtih ſuch a Perſon, we know not what to call him; foreign, a Stock, or a ſenſeleſs Man, one that hath loſt his Wits, or ſome ſuch Name, we give Him, who offends this way; He that is guilty of the Exceſs, is ſaid to be foreign,Abſtinence the beſt Cure of Luſt. unreſtrained and let looſe to all Debauchery: For thoſe, that tranſgreſs in being tempted by Luſt, there is no better Cure, than Abſtinence; For it is a certain Rule, ſine Cerere & Baccho friget Venus; give to the Body ſo much, as Nature requires, it will leave no matter for Superfluity.
FOR, ſuppoſe the Palat be entertained with all the dainties of the moſt witty and Artificial Luxury; yet can we taſte them, but by the meaſures of a Man, and when we have ſatisfied thoſe ſlender deſires, all that remains becomes as taſteleſs to us, as Dirt and Gravel: ſo that whatever is eaten or drank above what a man can relliſh, turns into Surfeits, loathing and uneaſineſs: For ſo long as he is confined to this ſhort Span, and hath but the wonted neceſſities of a Man, which are ſo ſoon and ſo eaſily provided for; he ſhould be as well pleaſed with the common ſupplies of God's Providence, as with the richeſt Banquets: For he, who is not content with Natures cheap and eaſie proviſions, runs a thouſand Riſques to get a needleſs Abundance, and to poſſeſs more than is requiſite to make him happy. For him therefore, whoſe Errour conſiſts in exceſſive uſe of Meats and Drinks, the Ancient Monks have preſcribed a Cure in this Verſe, Praeproperè, lautè, nimis, ardenter, ſtudioſè.
Firſt, Preproperè, Make not too much haſte to your Diet, but expect the time and hour fit to eat.
Secondly, Lautè, Let not your Table be loaded with coſtly Diſhes, but let your Food be plain and ordinary.
Thirdly, Nimis, Not too much; for even dainty Diſhes touched but ſparingly, may well paſs for ſober Eating, but Bread and Water taken in Exceſs may be called Gluttony.
Fourthly, Ardenter, Not overhaſtily; for ſwallowing your Meals by gobbets makes hard digeſtion, and may bring Surfeits; therefore the Teeth were given and contrived to mince and grind your Meat ſmall, ſo as to eaſe the labour of Concoction.
Fifthly, Studioſè, The danger of provoking the Appetite too much, after it is well ſatiſfied.Be not curious in making high and luſcious Sauces, which provoke the languiſhing Appetite, and create a new Stomach, after it hath been well ſatiſfied, which is very deſtructive of Health; but to riſe from Table with an Appetite not fully allayed, above all things conduces to ſoundneſs of Body and long Life. For if the Stomach be ſtretched beyond its natural Tone and true extent, it will require to be filled, but will never digeſt, what it receives: Whereas He, that lives temperately, needs not ſtudy the wholeſomneſs of this Meat, nor the pleaſantneſs of that Sauce; the punctilio's of Air, Heat, Cold, Exerciſe or Lodging; Nor is he critical in Cookery, but takes thankfully what God is pleaſed to give him.
BUT againſt all this, that hath hitherto been alledged, two bad Cuſtoms are kept up and maintained.
THE firſt is Solemn and chargeable Feaſting.
THE ſecond is immoderate Luſt.
Feaſting an Enemy to …FEASTING by long Uſage and the Cuſtoms of living looſely hath gained ſo highly againſt all Rules of Temperance, that on Sacred and Civil Occaſions it cannot now be omitted, nor reflected upon without giving offence to the greateſt part of Mankind: For if we look through all the ſolemn Acts, which paſs in the World, whether they be Civil Meetings, Congratulations, or friendly Entertainments; whether it be ſadneſs or mourning at Funerals, or jollity at Marriages; whether it be the Celebration of Commencements in the Univerſity, the Sacred Inſtallation of Biſhops, or the Innaguration into publick Offices, the principal part of all the Pomp and Buſineſs is the Feaſt. Indeed in Civil and Temporal matters this looſneſs might be tolerated; but in honour of the Saints, that the name of the Action ſhould be termed a Feaſt, is very improper: So that Caſtruccio Caſtracano being gently reproved by ſome of his Friends for his frequent Feaſting and Entertainments, had cauſe enough for Apology, when he anſwered, If Feaſting were not a good thing, men would not ſo much honour God and the Saints with it; But much better Counſel is given by St. Hierom, if we could take it, when he tells us, Stultum eſt nimiâ ſaturitate honorare velle Martyrem, quem conſtat Deo placuiſſe jejuniis: it is a fooliſh thing for men to think, they honour a Martyr by feaſting on his Feſtival, who in his life-time pleaſed God chiefly by his faſtings. Unto all theſe holy Gormondizings Sacrifice it ſelf may ſeem to have given the firſt occaſion; For what is a Sacrifice, if we truly deſcribe it, but a merry Meeting, and what was in old time more Celebrated, more extolled for Honour unto the Gods, than the Caenae Pontifi…ae; and ſuch were the Lupercalia, the Eleuſinian Myſteries; the Feaſts of Bacchus, Flora, & Venus; all which were but ſo many Feſtivals of Luſt and Debauchery, in which the Votaries imagined their Deities were pleaſed; as the Salvage and bloody Sacrifices, to Saturn, Bellona, Moloch, Baal peor, and all the other foreign of the ancient Paganiſm, ſuppoſed the Divine Being to take pleaſure in the miſeries and tortures of his Creatures.
Drunkenneſs the moſt filthy Vice.AND to this Day Intemperance by publick Approbation hath gain'd upon all ſorts of men: Drunkenneſs is by every one declaimed againſt, and not without reaſon; For there are Vices, as Montaigne obſerves, wherein there is a mixture of Knowledg, Diligence, Valour, Prudence, Dexterity and Cunning; but this is altogether Brutiſh and earthly, and the dulleſt Nation in Europe is that, where it is moſt in Faſhion: But this Defence may be made for this dull Nation, as He is pleaſed to call it; that when Wine to hot Brains is like Oil to Fire, and makes the Spirits by too much lightneſs evaporate into Smoak and perfect, aiery imaginations, or by too much Heat to break out into Frenzies; yet this very Wine may improve the Abilities of cold Complexions, may be neceſſary to rouze ſleepy thoughts, and perhaps to animate the ſpirits of the Heart, as well as enliven thoſe of the Brain: Therefore the old Germans ſeemed to have ſome reaſon in their Cuſtom, not to execute any great reſolutions, which had not been twice debated, and agreed to at ſeveral Aſſemblies, one in the Afternoon, and t'other in the Morning; becauſe they thought, their Counſels might want Vigour, when they were ſober, as well as Caution, when they had drank.
BUT Drunkenneſs muſt be reckon'd a Vice,Drunkenneſs hath a very ill influence on the Mind. that hath a very ill influence upon the Soul; the worſt condition of Man being that, wherein he loſes the knowledg and government of himſelf: Notwithſtanding this Gluttony is a Vice far more, frequent and dangerous;Gluttony is alſo a dangerous fault. For had Meats that intoxicating property which Drinks have, how many of our grave and ſerious Perſons, as they would be thought, ſhould we find hardly able to paſs the Streets! For Gluttony being the more ſecret and retired Vice, is generally practiſed with more ſecurity, but with no leſs guilt. In this Caſe therefore it will be of uſe to us to conſult the moſt excellent Grotius, and to hearken to his Cenſure of this Sin, who ſays, aſſidua convivia, etiamſi abſit ebrietas, culpâ tamen non carent, that daily Banquettings, tho no man be drunk in the Company, yet are very blameable.
The Abuſe of Natural Luſt is the moſt pleaſing part of Intemperance.THE ſecond and moſt hazardous, tho the moſt pleaſing part of Intemperance is the groſs abuſe of natural Luſt: It is ſomewhat difficult to extend the pleaſure of Drinking beyond Thirſt, and to faſhion in our Imaginations an Appetite artificial and againſt Nature: whereas the moſt regular and moſt perfect Mind hath but too much to do to keep it ſelf untainted from the follies of natural Luſt, from being overthrown by its own weakneſs on this ſide. For it is unavoidably planted in our Nature, made up with our Conſtitution, it is fomented and put into a flame upon every ſmall occaſion, and by every ſpark of a Temptation; it breaks out many times with that violence, that it is a great part of our ſtrength and wit, which ſerves to reſtrain it: The Providence of God hath kindled that fire in our Veins, as neither Precepts of Virtue, Rules of Temperance, receſs from all Opportunities, ſtrength of Youth, and ſcarcely the weakneſs of old Age can prevail to extinguiſh it.
WERE all the Offences of mankind amaſſed and heaped up together, at leaſt two thirds of them were accountable upon that ſcore: ſubmiſſion to the Will of God hath bounded our thoughts, and confined them within the limits of Humility; elſe we might juſtly expoſtulate and conteſt with the Divine Providence, which hath been pleaſed to ſubject mankind to ſo perpetual, to ſo importunate, ſo vexatious a trouble, and puniſh them afterwards for tranſgreſſing.
IT was a favourable and merry Conceit of a Cardinal of Rome, that there was no Law beneath the Girdle; but both he and we to our coſt ſhall find it otherwiſe: yet notwithſtanding all this ſo madly hath mankind been affected, that even the fineſt Wits and moſt commendable for Eloquence, moſt abounding with Precepts of Morality and Policy, and all Elegancy of Literature, have laboured to give entertainment to, nay to improve this troubleſom Gueſt. There hath for ſome hundred Years paſſed a ſort of Writings, which we call Romances, the ſubject whereof is the ſtrange Adventures, many Dangers, Fights, and wonderful Atchievements, which Knights Errants have undergone in purſuit of their Miſtreſſes; which Books are the greateſt fomenters of Folly, Luſt, and Idleneſs, that have appeared upon the Stage of Human madneſs.Romances the great fomenters of Luſt. The Ancients (for this is no new Device) have proſecuted this part of obſcene Story under the name of Fabulae Mileſiae; and leſt perchance it might have fallen to the ground, ſome that have born the Chriſtian Name, have made themſelves Panders to publick Luſt, and by no meaner Authors, than Chriſtian Biſhops, have continued the courſe of theſe Speculative Luſts. The firſt that opened the way to this Wickedneſs was Heliodorus, whom in our time the famous Author of the Arcadia hath fully imitated, nay for Wit and Elegancy hath not much failed, if he hath not fully equalled him: For this reaſon ſome Moraliſts reſolve, that young Perſons muſt not be ſuffered to look into laſcivious Books, and ſome pieces of Poetry; becauſe tho they are fitteſt to learn Virtue by the Precepts of Morality; yet they are moſt apt by the Arts made uſe of in theſe Diſcourſes to be drawn into Vice, being ſet forth in the moſt charming poſtures, and in the moſt taking colours.
THE idle Monks have ſpent their time in furniſhing the World with abundance of this Traſh in all Languages; I forbear to mention any, becauſe I would not ſerve as an Index to others to make enquiry: I wiſh, the Authors of theſe Books had all acted like him, who made Amadis de Gaul, for he gave order at his death, that his Books ſhould be burnt, as being conſcious of the miſchief they had done: upon which our Brittiſh Martial hath left this Diſtich,
Si meruit poenas, quod flammam accendat amoris,
Mergi, non uri debuit iſte Liber.
Howſoever it had been, whether by Burning or Drowning theſe Works had been aboliſh'd, it is not of much moment, ſo the World had been fairly rid of them: What hath been ſaid of Cavaliero Marini, who at his death left all his Bones to be Glyſterpipes, that there were more things to be praiſed, and more to be condemned in his Works, than in any whatſoever; That may be affirmed of many of theſe Mileſian Impurities; for ſmart Wit, ſmooth Elegancy, pleaſant Conceits, and much fair Diſcourſe, have ſerved, as Salt for this inſipid Stuff, the better to excuſe, and draw it on: And where we meet with polite Language and quaint Inventions without one good moral Saying, thoſe compoſitions are wholly unprofitable; and beſides their uncleanneſs is many times ſo foul and ſhameleſs, that no modeſt Perſon can look into them; whence we may conclude, that Feaſting and Romances have been the two main Props, which have ſupported Gluttony and Lust the two principal parts of Intemperance.
THE laſt of which doth this miſchief in the life of Man, that it is ſometimes like a Syren, tempting with amorous Addreſſes; ſometimes like a Fury, turbulent and ungovernable; for many luſtful perſons are ſo impatient of any Bridle, that they ſeem to think their Girdles and Garters to be Bonds and Shackles to them;The contempt of Marriage moſt pernicious to Society. But among all the Evils which the indulging of Luſt doth bring forth, the deſpiſing of Marriage is the moſt pernicious to Human Society: for certainly Wife and Children are, as my Lord Bacon obſerves, a kind of Diſcipline of Humanity.
WE might inlarge our ſelves far more amply, ſhould we ſpeak of all thoſe things which by publick warrant plead for the ſin of Luſt under the ſoft and ſpecious Name of Love; which Paſſion, when once it can take Men off from their ſerious Affairs and Actions of Life, it troubleth their Fortunes, and makes them that they can no ways be true to their own ends. Something ſhould be ſaid concerning the abuſe of Muſick and Dancing to the ſame purpoſe:Muſick abuſed. For excepting the practice of the former in our Devotions and religious Aſſemblies, moſt other uſes thereof are merely to be a Bawd to Luſt. For if we look upon the Subjects of thoſe Leſſons, that are taught in the ordinary Education of Youth in this Art, we ſhall find, that there is ſcarce any Argument expreſſed, but what plainly tends to the ſpoiling their Manners; for either the Perſon boaſts himſelf in the good ſucceſs of his Love, or lamentably bewails the Coyneſs of his Miſtreſs, or is profuſe in the praiſes of her Beauty, which none commonly ſees but himſelf, Love being the Architect of Beauty, or he runs out in deſcription of the Symmetry of her parts, or deſpairs of ever enjoying his Wiſhes; Theſe and the like Fancies full of languiſhing and flattery, are the uſual entertainments in the practice of Muſick.
AS for Dancing, Dancing very Ancient.the Antiquity of it may make us think it a branch of the Law of Nature; which every Nation both Civil and Barbarous have expreſſed their mirth by, whereof ſo much may be ſafely learned, as may give a good and graceful motion to the Body. But the uſe now made of it, ſince it is become a difficult Study, ſerves only to chaff the Blood, and to ſet the Mind upon ſuch pleaſures, as will corrupt the very Being and Eſſence of all Moral Virtues.
SHOULD we proſecute farther this and the other like publick provocations unto Luſt, it would appear unto moſt Men nothing elſe, but affected Stoiciſm: However ere we take leave of the Virtue of Temperance, it will not be amiſs to ſpeak ſomething concerning the moderate uſe of Sleep. Somne quies rerum, placidiſſime ſomne Deorum.
IF then it be ſo ſweet, it muſt belong to our Senſe; it were improper to attribute it to the Touch or Taſte; for no Man could ever tell us of what Taſte it is, yet certainly it belongs to all the Senſes. For in the definition thereof we ſay it is ligatio ſenſuum externorum, a binding of the outward Senſes by reaſon of the aſcent of vapours from the Stomack or otherwiſe, by which the paſſages from the Heart or the Brain are obſtructed, and cannot give a ſupply of Spirits to the outward Senſes: as for the inward Senſes of the Mind they ſuffer not by Sleep, which is the privation of the Act of Senſe, the Power remaining, which is evident in the caſe of Dreams, when the Brain is as it were benumm'd, and having not its motion in every part alike, its Thoughts appear like the Stars between the flying Clouds, not in the order, which a Man would chuſe to obſerve them, but as the uncertain flight of broken Clouds permits.
NOW the Natural end of Sleep is the refreſhing of our ſtrength when it is exhauſted; we therefore uſually ſay, that it is Sleep, The end of Sleep.which to make one part of our lives profitable, makes the other unprofitable; wherefore our King Alfred divided the whole foreign into three parts, eight hours he allotted for Study and Buſineſs, eight for Eating and Recreations, and as many for Sleep: So that moderate Sleep takes up one third part of our life: which moderation of Sleep can appertain to no other Virtue, than to that, which is the Moderator of all ſenſual Pleaſures, Temperance: And we have great reaſon to follow moderation in this Matter; For as nothing doth reſtore us more to our ſelves, when we faint and are weary, than Sleep ſoberly taken, ſo nothing doth more ſtupifie, than its Exceſs: For this cauſe Nirembergius a witty Jeſuit is angry with Sleep, and ſhews ſuch a multitude of inconveniences that Sleep bringeth upon us; that had not Sleep the good Fortune to have befallen Adam in his Innocency, he would have gone near to have done as much for Sleep, as St. Auguſtine had done for Natural Luſt, and made it a ſecond part of Original Sin.
THEREFORE for the moderating this Virtue, the beſt Counſel I can give is that of Hypocrates, Labor, Cibus, Somnus, Venus, omnia mediocria; the words as they ſtand in place, ſo they are in order of Nature; Labour, to procure Appetite, Meat, to ſatisfie it, Sleep, to help Digeſtion, and Venus, to eaſe the Body of Superfluities.
ALL that we have ſaid, not only of Temperance, but of Fortitude, is briefly ſumm'd up by Epictetus in theſe two words, Suſtine & Abſtine; Theſe virtues are abſolutely neceſſary, all the reſt are ſo but upon occaſion, and for the moſt part are rather the beautifyings, or the outward Ornaments of a virtuous Life.