Holy living in which are described the means and instruments of obtaining every virute, and the remedies against every vice, and considerations serving to the resisting all temptations : together with prayers containing the whole duty of a Christian, and the parts of devotion occasians [sic], and furnished for all necessities / by Jer. Taylor.

SECT. I••. Of Temperance in Eating and Drinking.

SObriety is the bridle of the passions of de∣sire,* 1.1 and Temperance is the bit and cu••b of that bridle, a restraint put into a mans mouth, a moderate use of meat and drink, so as may best consist with our health, and may not hinder but helpe the works of the soul by its necessary supporting us, and mini∣string cheerfulness and refreshment.

Temperance consists in the actions of the soul principally: for it is a grace that chooses natural means in order to proper and natu∣ral and holy ends: it is exercised about eat∣ing and drinking because they are necessary: but therefore it permits the use of them only as they minister to lawful ends, it does not eat and drink for pleasure, but for need, and for refreshment, which is a part or a degree of need. I deny not but eating and drinking may be, and in healthful bodies alwaies is with pleasure: because there is in nature no great∣er pleasure, then that all the appetites which God hath made should be satisfied: and a man may choose a morsell that is pleasant,

the lesse pleasant being rejected as being lesse useful, lesse apt to nourish, or more a∣greeing with an infirm stomach or when the day is festival, by order, or by private joy. In all these cases it is permitted to receive a more free delight, and to designe it too, as the lesse principal: that is, that the chief rea∣son why we choose the more delicious, be the serving that end for which such refresh∣ments and choices are permitted. But when delight is the only end and rests it self, and dwells there long, then eating and drinking is not a serving of God, but an inordinate action; because it is not in the way to that end whither God directed it. But the choos∣ing of a delicate before a more ordinary dish is to be done as other humane actions are, in which there are no degrees and precise na∣tural limits described, but a latitude is indul∣ged: it must be done moderately, prudently, and according to the accounts of wise, reli∣gious, and sober men; and then God who gave us such variety of creatures, and our choice to use which we will, may receive glory from our temperate use, and thanks∣giving, and we may use them indifferently without scruple, and a making them to be∣come snares to us, either by too licentious and studied use of them, or too restrained and scrupulous fear of using them at all, but in such certain circumstances in which no man can be sure he is not mistaken.

But temperance in meat and drink is to be estimated by the following measures.

Measures of temperance in Eating.

1. Eat not before the time, unlesse necessi∣ty, or charity, or any intervening accident, which may make it reasonable and prudent should happen. Remember it had almost cost Jonathan his life because he tasted a little honey before the sun went downe, contrary to the Kings commandment, and although a great need which he had, excused him from the sin of gluttony, yet it is inexcusable when thou eatest before the usual time, and thrust∣est thy hand into the dish unseasonabely, out of greediness of the pleasure, and impatience of the delay.

2. Eat not hastily and impatiently, but with such decent and timely action, that your eat∣ing be a humane act, subject to deliberation and choice, and that you may consider in the eating: whereas he that eats hastily, can∣not consider particularly of the circumstan∣ces, degrees, and little accidents and chan∣ces that happen in his meal; but may con∣tract many little undecencies, and be sudden∣ly surprised.

3. Eat not delicately, or nicely, that is, be not troublesome to thy self or others in the choice of thy meats, or the delicacy of thy sauces. It was imputed as a sin to the sons of Israel, that they loathed Manna and longed for flesh: the quails stuck in their nostrils, and the wrath of God fell upon them. And for the manner of dressing, the sōs of Eli were noted of indiscreet curiosity: they would not have the flesh boiled, but raw, that they might rost it with fire. Not that it was a sin to eat it, or

desire meat rosted; but that when it was ap∣pointed to be boiled, they refused it; which declared an intemperate and a nice palate. It is lawful in all senses to comply with a weak and a nice stomach: but not with a nice and curious palate. When our health requires it, that ought to be provided for; but not so, our sensuality and intemperate longings. Whatsoever is set before you, eat; if it be pro∣vided for you▪ you may eat it, be it never so delicate, and be it plaine and common, so it be wholsome and fit for you, it must not be refused upon curiosity; for every degree of that,* 1.2 is a degree of intemperance. Happy and in∣nocent were the ages of our fore∣fathers, who eat herbs and parched corn, and drank the pure stream, and broke their fast with nuts and roots; and when they were permitted flesh, eat it only dressed with hun∣ger end fire; and the fiirst sauce they had was bitter herbs, and sometimes bread dipt in vinegar. But in this circumstance moderation is to be reckoned in proportion to the pre∣sent customs, to the company, to education, and the judstment of honest and wise per∣sons, and the necessities of nature.

4. Eat not too much: load neither thy sto∣mach nor thy understanding. If thou sit at •• bountiful table be not greedy upon it, and say not there is much meat on it Remember that a wicked Eye is an evil thing: and what is crea••ed more wicked then an eye? Therefore it weepeth upon every occasion. Strech not thy hand whithersoever it looketh, and thrust i••

not with him into the dish. A very little is sufficient for a man well nurtured and 〈◊〉〈◊〉 fetcheth not his winde short upon his bed.

Signes and effects of Temperance.

We shall best know that we have the grace of Temperance by the following signs, which are as so many arguments to engage us also upon its study and practise.

1. A temperate man is modest; greedi∣nesse is unmannerly and rude. And this is intimated in the advise of the son o•• Sirach. When thou sittest amongst many reach not thy hand out first of all. Leave off first for manners sake and be not unsatiable least thou offend.* 1.3 * 2. Temperance is accom∣panied with gravity of deport∣ment: greediness is garish and re∣joices loosly at the sight of dainties * 3. Sound. but moderate sleep is its signe and its effect. Sound sleep cometh of moderate eating he riseth early and his wits are with him * 4. A spirituall joy and a devout prayer. * 6 A suppressed and seldom anger. 6 *. A command of our thoughts & passions. 7. A seldō returning and a never prevailing tem∣ptation. * 8 To which adde, that a tempe∣rate person is not curious of fancies and de∣liciousness. He thinkes not much, and speaks not often of meat and drink; hath a haelth∣ful body, and long life unlesse it be hinderd by some other accident, whereas to glu••to∣ny the paine of watching and choler the pangs of the belly are continuall company: And therefore stratonicus said handsomly concer∣ning the luxury of the Rhodians,

They built

houses as if they were immortal, but they feasted as if they meant to live but a little while.

* 1.4 And Antipater by his reproach of the old glutton Demades well expressed the baseness of this sin, saying, that Demades now old and alwaies a glutton, was like a spent sacrifice, nothing left of him but his belly and his tongue, all the man besides, is gone.

Of drunkennesse.

But I desire that it be observed; that be∣cause intemperance in eating is not so soon perceived by others as immoderate drink∣ing, and the outward visible effects of it are not either so notorious or so ridiculous, therefore gluttony is not of so great disre∣putation amongst men as drunkenness: yet according to its degree it puts on the great∣ness of the sinne before God, and is most strictly to be attended to, least we be sur∣prised by our security and want of dili∣gence; and the intemperance is alike cri∣minal in both, according as the affections are either to the meat or drink. Gluttony is more uncharitable to the body, and drun∣kenness to the soule, or the understanding part of man; and therefore in Scripture is more frequently forbidden and declaimed against, then the other: and Sobriety hath by use obtained to signifie Temperance in drinking,

Drunkenness is an immoderate affection, and use of drink. That I call immoderate, that is besides or beyond that order of good things, for which God hath given us the use

of drink. The ends are; digestion of our meat, cheerfulness and refreshment of our spirits, or any end of health; besides which, if we go, or at any time beyond it, it is in∣ordinate and criminal, it is the vice of drunkenness. It is forbidden by our blessed Saviour in these words:* 1.5 [Take heed to your selves least at any time your hearts be over∣charged with surfeiting and drunkennesse] Surfeiting] that is the evil effects, the s••ttish∣ness and remaining stupidity of habitual, or of the last nights drunkennesse. For Christ forbids both the actual and the habitual in∣temperance; not only the effect of it, b••t also the affection to it: for in both there is sin. He that drinks but little,* 1.6 if that little make him drunk, and if he know beforehand his own in∣f••irmity, is guilty of surfeiting not of drunkennesse. But he that drinks much and is strong to bear it,* 1.7 and is not deprived of his reason vio∣lently, is guilty of the sin of drun∣kennesse. It is a sinne not to prevent such uncharitable effects upon the body and un∣derstanding: And therefore a man that loves not the drink is guilty of surfeiting if he does not watch to prevent the evil ••ffect: and it is a sin, and the greater of the two, in∣ordinately to love or to use the drink, though the surfieting, or violence doe not follow. Good therefore is the counsel of the son of Syrach: Shew not thy valiantness in wine; for wine hath destroyed many.

Evil consequents to drunkenness.

* 1.8The evils and sad consequents of drunken∣nesse (the consideration of which are as so many arguments to avoid the sin) are to this sense reckoned by the writers of holy Scri∣pture, and other wise personages of the world. 1. It causeth woes and mischief, wounds and sorrow, sin and shame * 1.9; it maketh bitterness of spirit, brawling and quarrelling, it increaseth rage and lesseneth strength, it maketh red eyes, and a loose and babling tongue. 2. It particularly ministers to lust, and yet disables the body; so that in effect it makes man wanton as a Satyr, and impotent as age: And Solomon in enumera∣ting the evils of this vice adds this to the ac∣count: Thine eyes shall behold strange wo∣men;* 1.10 and thy heart shall utter perverse things: as if the drunkard were only desire, and then impatient, muttering and enjoying like an Eunuch imbracing a woman. 3. It besots and hinders the actions of the understanding, making a man brutish in his passions,* 1.11 and a fool in his reason; and differs nothing from madnesse, but that it is voluntary, and so is an equal evil in nature, and a worse in manners. 4. It takes off all the guards, and lets loose the reins of all those evils to which a man is by his nature, or by his evil customs inclined; and from which he is restrained by reason and severe principles. Drunkennesse calls off the Watch-men from their towers, and then all the evils that can

proceed from a loose heart, and an untied tongue, and a dissolute spirit, and an un∣guarded, unlimited will, all that we may put upon the accounts of drunkenness. 5. It ex∣tinguisheth and quenches the Spirit of God, for no man can be filled with the Spirit of God and with wine at the same time;* 1.12 And therefore aint Paul makes them exclusive of each other.* 1.13 Be not drunk with wine wherein is excesse but be filled with the Spirit: And since Josephs ••up was put into Ben••amins sack, no man had a divining goblet. 6. It opens all the Sanctuaries of Nature, and dis∣covers the nakednsse of the soul, all its weaknesses and follies; it multiplies sins and discovers them;* 1.14 it makes a man uncapable of being a private friend, or a publick Coun∣s••ller. 7. it taketh a mans soul into slavery and imprisonment more than any vice what∣soever, because it disa••mes a man of all his reason and his wisdom, whereby he might be cared, and therefore commonly grows it upon him with age: a drunkard being still more a fool and lesse a man. I need not adde any sad examples, since all story and all ages have too many of them. Amnon was slaine by hih brother Absalom when he was warm and high with wine. Simon the High Priest and two of his sons were slain by their brother at a drunken feast. Holofernes was drunk when Judith slew him:* 1.15 and all the great things that Daniel spake of Alexander were drow∣ned with a surfeit of one nights intempe∣rance:

and the drunkenness of Noah and Lot are upon record to eternal ages, that in those early instances, and righteous persons, and lesse criminal drunkenness then is that of Christians in this period of the world, God might show that very great evils are prepared to punish this vice; no lesse then shame, and slavery, and incest, the first upon Noah, the second upon one of his sons, and the third in the person of Lot.

Signes of drunkennesse,

But if it be enquired concerning the pe∣riods and distinct significations of this crime, and when a man is said to be drunk? To this I answer, That drunkennesse is in the same mannner to be judged as sickness. As every ilnesse or violence done to health in every part of its continuance is a part or de∣gree of sicknesse: so is every going off from our natural and common temper and our usual severity of behaviour, a degree of drun∣kenness. He is not only drunk that can drink no more; for few are so; but he hath sinned in a degree of drunkennese who hath done any thing towards it beyond his pro∣per measure. But its parts and periods are usually thus reckoned: 1. Apish gestures. 2. Much talking. 3. Immoderate laughing. 4. Dulness of sense. 5. Scurrility, that is, wan∣ton, or jeering, or abusive language, 6. An uselesse understanding. 7. Stupid sleep. 8. E∣pilepsies, or fallings, and reelings and beastly vomitings. The least of these, even when the tongue begins to be untied, is a degree of drunkenness.

But that we may avoid the sin of intem∣perance in meats and drinks, besides the former rules of measures, these councels also may be useful.

Rules for obtaining Temperance.

1. Be not often present at feasts, nor at all in dissolute company, when it may be avoided; for variety of pleasing objects steals away the heart of man: and company is either violent or enticing; and we are weak or complying, or perhaps desirous enough to be abused. But if you be unavoidably or in∣discreetly ingaged, let not mistaken civility or good nature engage thee, either to the temptation of staying, if thou understandest thy weakness) or the sin of drinking inor∣dinately.

2. Be severe in your iudgment concerning your proportions and let no occasion make you enlarge farre beyond your ordinary. For a man is surprised by parts; and while he thinks one glasse more will not make him drunk, that one glasse hath disabled him from well discerning his present condition and neighbour danger: While men think themselves wise they become fools: they think they shall tast the aconite and not die, or crown their heads with juice of poppie and not be drowsie; and if they drink off the whole vintage, still they think they can swallow another goblet. * 1.16 But remember this, when ever you begin to consider whe∣ther you may safely take one draught more, it is then high time to give over, let that be accounted a signe late enough to breake off:

for every reason to doubt, is a sufficient rea∣son to part the company.

3. Come not to table but when thy need invites thee: and if thou beest in health, leave something of thy appetite unfilled, something of thy natural heat unimployed, that it may secure thy digestion, and serve other needs of nature or the spirit

4. Propound to thy self (if thou beest in a capacity) a constant rule of living, of eating and drinking, which though it may not be fit to observe scrupulously, lest it become a snare to thy conscience, or indanger thy health upon every accidental violence: yet let not thy rule be broken often nor much, but upon great necessity and in small de∣grees.

* 1.175. Never urge any man to eat or drink be∣yond his own limits, and his own desires. He that does otherwise is drunk with his brothers surfeit, and reels and falls with his intemperance, that is, the sin of drunkeness is upon both their scores, they both lie wal∣lowing in the guilt.

6. Use S. Pauls instruments of Sobriety. Let us who are of the day be sober, putting on the brestplate of faith and love, and for an helmet the hope of salvation. Faith, Hope and Charity are the best weapons in the world to fight against intemperance. The faith of the Mahometans forbids them to drink wine, and they abstain religiously, as the sons of Rechab: and the faith of Christ forbids drun∣kenness to us; and therefore is infinitely more powerful to suppresse this vice, when we remember that we are Christians, and to

abstain from drunkennesse and gluttony is part of the Faith and Discipline of Jesus, and that with these vices, neither our love to God, nor our hopes of heaven can possibly consist; and therefore when these enter the heart, the others goe out at the mouth: for this is the Devil that is cast out by fasting and prayer, which are the proper actions of these graces.

7. As a pursuance of this Rule, it is a good advice, that as we begin and end all our times of eating with prayer and thanksgiving: so at the meal we remove and carry up our minde and spirit to the Celestial table, often thinking of it, and often desiring it; that by enkindling thy desire to Heavenly banquets, thou mayest be indifferent and lesse passio∣nate for the Earthly.

8. Mingle discourses pious, or in some sense profitable, and in all senses charitable and innocent, with thy meal, as occasion is ministred.

9. Let your drink so serve your meat, as your meat doth your health; that it be apt to convey and digest it, and refresh the spi∣rits; but let it never go beyond such a re∣freshment as may a litle lighten the present load of a sad or troubled spirit; never to in∣convenience, lightness, sottishness, vanity, or intemperance: and know that the loosing the bands of the tongue, and the very first dissolution of its duty, is one degree of the intemperance.

10. In all cases be careful that you be not brought under the power of such things which otherwise are lawful enough in the

use. All things are lawful for me but I will not be brought under the power of any thing, said S. Paul. And to be perpetually longing, and impatiently desirous of any thing, so that a man cannot abstain from it, is to lose a mans liberty, and to become a servant of meat and drink, or smoke: And I wish this last instance were more considered by per∣sons who little suspect themselves guilty of intemperance, though their desires are strong and impatient, and the use of it perpetual and unreasonable to all purposes, but that they have made it habitual, and necessary as intemperance it self is made to some men.

11. Use those advices which are prescri∣bed as instruments to suppresse voluptuous∣nesse in the foregoing section.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  Foelix initium prior aetas conteina dulcibus arvis,Facité ••ue sera solebat jejunia 〈…〉〈…〉,.Boeth: l 1. de consol.Arbuteos faeius, m••nian••que fragra legebam.
• * 1.3

  Cu•••••• v••••at temperantiar•• ornatum ••ita, in qu•• de∣c••••um illua & hon••stum si••um ••st.
• * 1.4

  Plutarch: de cupid divit.
• * 1.5

  Luk 21.••4.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S••ol ••n Aristoph:
• * 1.7

  Idem fere apud Plutar••h vin••lentia animi qua••d••m r••mi••••onem & levitatem. ci•• ••••••••as su••ilitatem signifi∣ca••. ••lut••••ch. de ga••••ul-
• * 1.8

  Prov 23 29. Ecclu••. ••1, 20.
• * 1.9

  Malta f••∣cium ••••i cua p••st••a fal••ios p••u∣det. Senec.
• * 1.10

  Prov 23.33
• * 1.11

  Insanioe comes est i••a••••ont••le••nelis eb••iuas.PlutarchCo••pus onustumHeste••••is vi••••s animum queque praeg••avatH••••at.Ebrie••as est v••lunta••ia insania.Senec.
• * 1.12

  Ephes. •• 18.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Homer.
• * 1.14

  Prov 31 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ph••iem
• * 1.15

  Alexa∣di•••• in••empera∣tia ••••bendi & ille Herculanus ac fatalis seybus perdedit.
• * 1.16

  Seneca p. 33. chi 〈…〉〈…〉 maia puo ••••••••∣che 〈…〉〈…〉.
• * 1.17

  Nil interest fuxeas sce∣leri, ••u illud facias. 〈◊〉〈◊〉 Senec: