An entire body of philosophy according to the principles of the famous Renate Des Cartes in three books, (I) the institution ... (II) the history of nature ... (III) a dissertation of the want of sense and knowledge in brute animals ... / written originally in Latin by the learned Anthony Le Grand ; now carefully translated from the last corrections, alterations, and large additions of the author, never yet published ... by Richard Blome.

CHAP. X. Of Temperance.

I. About what things Tem∣perance is conversant. TEMPERANCE is so nearly ally'd to Prudence, that it always accompanies it, and seconds it in all-its Laws; and was therefore called by the Ancients, the Conservatrix of Prudence, because it preserves the Soundness of the Mind, and is very conducive to Consultation and Judg∣ment. For an Intemperate person seems to have suffer'd Shipwrack of his Reason, and therefore ought to be serv'd as Mad-men are, in order to the Recovery of it. For Temperance imports no∣thing else, but the Moderation of Reason, and the absolute Command of the Soul over all its Passi∣ons: For it suppresseth Concupiscence, stifles vain Hopes, moderates Love, and keeps the Mind from being ruffled by any other Perturbations what∣soever. But being taken in a stricter Sense, it signifies the restraint only of those Pleasures which belong to the Taste and Feeling, which are com∣mon to us with the Beasts; and to which, accord∣ing as Men either addict themselves, or bid defi∣ance, so they are termed Temperate or Intempe∣rate.

II. The Defini∣tion of Temperance We may therefore define Temperance, A firm and constant VVill or Resolution, to resist and re∣strain Bodily Lusts and Pleasures, especially those that belong to the Taste and Touch. By which words it appears, that those Pleasures are excluded which belong to the Senses of Seeing, Hearing, and Smelling; and that Temperance in this Sense, is only conversant about the pleasures of the grosser Senses of Tasting and Touching.

III. Decency and Bash∣fulness do constitute Temperance The Parts which in some sort may be said to constitute Temperance, are Honesty or Decency, and Bashfulness. For there is a kind of Comliness beaming forth from Temperance, which allures men by its Loveliness, and makes them to restrain and repress flattering Pleasure, and ••o deny what∣soever is most pleasing to the Body. For it is a commendable thing to avoid all Immoderateness, and to follow Temperance only for the Comliness and Loveliness of it. Bashfulness also is a great help towards the exercise of this Vertue; whereby we fear Infamy, lest by indulging our Lusts, we should expose our selves to shame, and lose our Fame and good Repute by our Intemperance: for Shamefac'dness or Bashfulness, is not here taken for a Passion, but for a kind of Fearfulness of incurring Reproach and Disgrace, by commit∣ting any shameful Action; which Fear of Shame may well be called the Guardian of Vertue, as being always accompanied with a laudable Mode∣ration.

IV. Sobriety and Chasti∣ty are the two Species of Tempe∣rance. There be 2 Species of Temperance, viz. Sobriety and Chastity, the former whereof moderates our Eating and Drinking; the latter sets Bounds to the Enjoyment of a Conjugal Bed.

V. The Pre∣cepts of So∣briety. Sobriety teacheth us, that our Bodies are con∣tented with a little, and cannot without Pain and Prejudice bear what is superfluous. And accord∣ingly hath given us a Measure, by which every one may be informed what quantity of Meat and Drink he ought to use. For Nature being a Careful Mother of her Children, condemns all those things that serve to tempt and provoke an Appe∣tite, and which are taken rather for Pleasure, than for Necessity; and teacheth us by daily Experi∣ence, that Diseases and Infirmities of the Body, are the Fruits of Intemperance, and that Pains and Dulness of the Head, Crudity of the Stomach, Griping of the Guts, would be in a great measure unknown to Men, if they did not by Drunkenness and Gluttony pull them down upon themselves. Whereas on the contrary, Sobriety secures the Body, restores decayed Strength, and by reducing the Humours to a due Temperament, easily subjects the Passions to Reason. Do we think that he is wholly depriv'd of Pleasures, whose Diet are the Fruits of the Earth, and contents himself with Viands that are prepared without the need of a Cook? Such an one as he enjoys a vigorous and healthful Constitution of Body, in which his Soul exerciseth her Functions freely and expeditely:

So Abstinence to him is instead of the most deli∣cious Liquor, as preserving his Health, and forti∣fying it against all Infirmities. Wherefore we must accustom our selves to a Moderation in Diet, if so be we would enjoy a sound Mind, in a Healthful and sound Body. And this will be our portion, if contenting our selves with Common Food, we shall despise Dainties, except only so far as may be necessary for the Recovering of our Health, and to comply with the Advice of our Physician: Since nothing is more sure than, that Meats are spoiled and adulterated by too much care and exquisitness in Dressing; and that the Art of Cookery, for the most part, leaves them more unwholsom than it found them.

VI. By what means Chastity may be pro∣cured. First by a Spare and Abstemious Diet. And as for Chastity, which permits no Pleasures, besides those that are enjoyed in Lawful Wedlock, it will be of use to set down some Preservatives, whereby a Man may secure himself against the violent Attacks of Carnal Lust, and render Cha∣stity easie and familiar to himself. The First and Chiefest of these Preservatives is, that he use a slender Diet, and carefully avoid all Meats and Drinks that are enflaming. For it is very hard, or rather impossible, for a man to indulge himself in Gluttony, and not to be tormented with Lustful motions. For Gluttony and Carnal Lust are so closely ally'd, that, as TERTULLIAN hath it, Lust without Gluttony, may well pass for a Prodigy or Monster. Let the Body therefore be fed with that Caution, that the strength of it only may be preserved, without furnishing Copious Matter to increase a Passion. Food is afforded us for the maintenance and support of our Bodily Lives; and tho' it be necessary to our Nature, yet is it to be taken with care and anxiety, lest it should supplant our Chastity, and excite us to Uncleanness.

VII. Secondly by Business and Em∣ployment. The Second Preservative is, that he be always busied and employ'd in some honest Calling, with∣out indulging Sloth or Idleness: For continual Business or Study wasts the Animal Spirits, which invigorate us; or at least by taking up the Mind, divert it from Lustful Thoughts and Imaginations. Idle persons are most haunted with this Spirit of Luxury, and such who by doing nothing, learn to do Wickedly. We must take Care therefore to eschew Idleness, and to entertain our Minds with such Thoughts, as are so far from being Incen∣tives to Lust, that they are destructive of it.

VIII. Thirdly by avoiding the Tempta∣tion. Thirdly, It will be of good use to avoid and fly from the Temptations, which may come from the Sight of, and too free Discourse with Women, left by handling Pitch we be dawbed with it. For Lust is better conquer'd by Flight, than by Fight.

IX. Fourthly an obstinate Resolution of Resisting Temptati∣ons. Fourthly, A full Resolution and long contracted Habit and Custom, to repel the Assaults and On∣sets of Lust, is very advisable: For as he is easily overtaken with Lust, who hath been often con∣quer'd by it: So he who makes it his business strenuously to resist its Temptations, becomes there∣by the more strong and vigorous to resist them. I confess, it is a Master piece to overcome so smiling and fawning an Enemy, which whilst she ruins, seems to Caress us. But what is all this, if compared to our Strength? Nothing is impossible to a Soul that is resolved to conquer: They are Cowards that upon the first Onset give way, without ever putting their Strength to the Trial. But you'l say, It seems impossible, all on a sudden to quit a Habit of long standing: Suppose it so, Disaccustom your self by little and little, contain your self for a few Days at first, and afterwards by degrees protract the said Time, and question not, but that by frequent Fights and Resistings, you will at last become Conquerour. Call to mind, how great and sincere a Joy thou hast been sensible of, whenever thou hast shewed thy self a coura∣gious Combatant, in resisting and putting by these Assaults; and on the contrary, how thou hast been cast down; what Shame, what Repentance, what Anguish have pinch'd and rack'd thy Soul, when∣ever thou hast weakly and cowardly made thy self a Slave to thy Beastly and Inferiour Nature. In a word, thou wilt soon be Chaste, if thou canst once heartily Will to be so.

X. The Poten∣tial Parts of Tempe∣rance. Temperance likewise hath its Potential Parts, viz. Meekness, Clemency, and Modesty. The business of Meekness is, to restrain Anger, and to refrain the Mind from Revenge. For by means of this Vertue a Man becomes truly Human, and lovely in the sight of others. For as he is Hateful and Troublesom to all, who is easily provoked to Anger; and who, upon the least occasion, becomes enflamed with Wrath; so on the other hand, we love and delight in the Company of those, who, tho' highly provok'd are easily reconcil'd, and for∣give the Injury done to them.

XI. The Horrid Effects of Anger. Wherefore we must take care to moderate the impetuous Flame of Anger, and to quench it by Meekness, that we may come to our selves again, and recover the possession of our Minds, whence that violent Passion had turn'd us out. Wherefore, as soon as any one finds himself mov'd to Anger, let him consider how contrary this Passion is to Humanity, and how shamefully it disguiseth his Body, and casts down the Soul from its Throne of Power and Command. Consider the Looks of an Angry man; his Eyes flame, the Blood comes up into his Face, boyling up from his Heart, he Faulters in his Speech, his Face is distorted and dreadful; so that it is a great Question, whether this Vice be more detestable in its Nature, or more ugly in its outward Appearance. Let a man con∣sider also, what a Man gains by all his Rage and Wrath; whereas by refraining his Anger, he deli∣vers himself from this dreadful Commotion and Concussion, which has prov'd fatal to many, whilst they have endeavour'd to wreak their Spleens upon others. How much more glorious is it, to bear Injuries patiently, and to contemn Affronts, rather than to meditate a Revenge; and whenever we perceive this Enemy creeping upon us, to have that of MARK ANTONINE the Empe∣rour always before the Eyes of our Mind. Behold one thing here that is highly to be valued, to Con∣verse courteously with Truth and Justice, amongst a Company of perverse and lying Men.

XII. Clemency. Clemency is near of Kin to Meekness, which is that Vertue whereby the Mind is inclin'd to For∣bearance and Forgiveness, rather than to Punish∣ment, and that according to right Judgment. This is a Vertue that well becomes a Prince, who like GOD ought to be ready to Forgive the Offences of Men; as it is exprest L. Imperialis de Nupti••s. For as the Top of the House does keep off

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Book 1. Part. 10. Chap. 11.

G. Freman Inv.

I. Kip Sculp.

To the Worshipfull Simon Harcourt of the Middle Temple London Esq••.

This Plate is humbly Dedicated by Richard Blome

the Assaults of Wind and Weather; so it is the Duty of him, who is the Head of the Government, to provide for the Safety of the whole Body. Kings indeed have the Superiority and Dominion, but it is for the sake of Men; not as meer Arbi∣trary Governours, but rather as Guardians and Administrators, to whom the Commonwealth is committed by GOD, to cherish and defend it, and take care fot the Safety of it.

XIII. Modesty. Modesty is conversant about the moderation of the desire of Dignity and Honour. He deserves the name of a Modest Man, who doth not boast of his Merits, or vaunt of his Endowments; but owning himself to be a man, thinks lowly of him∣self, and esteems nothing properly to belong to him, besides that which he hath attained to. And accordingly a Person adorned with this Vertue, is more solicitous about rendring to others the Honour that is due to them, than desirous to receive the same from others; and is much more carried to the performing of good and great Actions, than concerned to obtain the name and esteem which gallant Atchievements bring along with them.

XIV. The Duty of a Modest Man. Whosoever thou art therefore, that art raised to great Honour, entertain no high thoughts of thy self, but being conscious of thy Human Frailty, and mindful of thy Mortal Condition, suspect and reject every thought that would flatter thee into a high conceit of thy self. A man famous for his worth and merit, and whose Soul is embellisht with Vertue, must resemble an heavy Ear of Corn, which sinks its Head by so much the Lower, as it contains a greater number of Grains. For the least Boasting lessens Merit; and as praise, com∣ing from a mans own mouth, is nauseous, so the proclaiming of ones own vertue, obscures the Glory that is due to it. When CATO was asked why the Senate had refused to erect his Sta∣tue in the publick place, he answered, that by their refusal they had taken more care for his Glory, than they would have done in allowing him a Statue, for that he would much rather, that men should enquire why the Senate had not erect∣ed his Statue, than demand why they had honour∣ed him with one in the Market Place. For Ho∣nour, like a Shadow, follows those that flee from it, and is most found in their company who do not pursue it. Wherefore, a Wise Man that placeth his happiness in the exercise of Vertue, is always unmoveably resolv'd, never to prefer himself be∣fore any one, forasmuch as by this neglecting of Honours, he both secures his own Peace, and ac∣quires the most solid and greatest satisfaction. But then this Modesty, or rather Humility, must be sincere and without di••••imulation; and far from that Ambitious Lowliness of some Philosophers, who by their despising of vanities, sought for vain Honour, and as STOBAEUS saith of them, trampled upon the Pride of others, with a greater Pride in themselves.