good from evil did chuse a sad and melancholy way to felicity, rather than the broad, pleasant, and easy path to folly and misery. But this is but the general. Its first particular is Temperance. SECT. II. Of Temperance in Eating and Drinking. SOBRIETY is the bridle of the passions of desire, and temperance is the bit and curb of that bridle, a restraint put into a man's mouth, a moderate use of meat and drink, so as may best consist with our health, and may not hinder but help the works of the soul by its necessary supporting us, and ministering chearfulness and refreshment. Temperance consists in the actions of the soul principally for it is a grace that chuses natural means in order to proper and natural and holy ends: it is exercised about eating 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 always is, with pleasure; because there is in nature no greater pleasure than that all the appetites which God hath made should be satisfied: and a man may chuse a morsel that is pleasant, the less pleasant being rejected as being less useful, less apt to nourish, or more disagreeing 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 design it too as the less principal: that is, that the chief reason why we chuse the more delicious, be the serving that end for which such refreshments and choices are permitted. But when delight is the only end, and rests itself 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 chusing of a delicate before a more ordinary dish, is to be done as other human actions are, in which there are no degrees and precise natural limits described, but a latitude is indulged; it must be done moderately, prudently, and according to the accounts of wise, religious 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 thanksgiving, and we may use them indifferently without scruple, and a making them to become 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, unless necessity, 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 down, contrary to the king's 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 thrustest thy hand into the dish unseasonably, 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 eating be a human act, subject to deliberation and choice, and that you may consider in the eating: whereas he that eats hastily, cannot consider particularly of the circumstances, degrees, and little accidents and chances that happen in his meal; but may contract many little indecencies, and be suddenly surprised. 3. Eat not delicately or nicely, that is, be not troublesome to thyself 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 sons of Eli were noted of indiscreet curiosity, they would not have the flesh boiled, but raw, that they might roast it with fire. Not that it was a sin to eat it, or desire meast roasted; but that when it was appointed to be boiled, they refused it: which declared an intemperate and nice late. It is lawful in all senses to comply with a weak pa 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 provided for you, you may eat it, be it never so delicate; and be it plain and common, so it be wholesome and fit for you, it must not be refused upon curiosity, for every degree of that is a degree of intemperance. Happy and innocent were the ages of our forefathers, who ate herbs and parched corn, and drank the pure stream, and broke their fast with nuts and roots *; and when they were permitted flesh, ate it only dressed with hunger and fire; and the first 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 present customs, to the company, to education, and the judgment of honest and wise persons, and the necessities of nature. 4. Eat not too much: load neither thy stomach. nor thy understanding. If thou sit at a 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 created more wicked than an eye? Therefore it weepeth upon every occasion: stretch not thy hand whithersoever it looketh, and thrust it with * Felix initium prior ætas contenta dulcibus arvis, Arbuteos fœtus, montanàque fraga legebant. him into the dish. A very little is sufficient for a man well nurtured, and he fetches not his wind short upon his bed. Signs 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 practice. 1. A temperate man is modest: greediness is unmannerly and rude. And this is intimated in the advice of the son of Sirach, When thou sittest amongst many, reach not thy hand out first of all: leave off first for manner's sake, and be not insatiable, lest thou offend. 2. Temperance is accompanied with gravity of deportment*: greediness is garish, and rejoices loosely at the sight of dainties. 3. Sound, but moderate sleep is its sign and its effect. Sound sleep cometh of moderatę eating; he riseth early and his wits are with him. 4. A spiritual joy and a devout prayer. 5. A suppressed and seldom anger. 6. A command of our thoughts and passions. 7. A seldom returning, and a never-prevailing temptation. 8. To which add, that a temperate person is not curious of fancies and deliciousness. He thinks not much, and speaks not often of meat and drink; hath a healthful body and long life, unless it be hindered by some other accident: * Cicero vocat temperantiam ornatam vitæ, in quo decorum illud et honestum situm est, |